{"title":"Rare Books","description":"","products":[{"product_id":"the-mahabharata-sanskrit-set-of-19-volumes-22-books-for-the-first-time-critically-edited","title":"The Mahabharata (Sanskrit) (Set Of 19 Volumes 22 Books)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eAs the only surviving pavan editor in the Bhandarkar Oriental Research Institute's project. of the Critical Edition of the Mahabharata, I feel naturally entranced at this opportunity to introduce the reprint of the Aadiparvan. The Adiparvan, edited by V. S. Sukthankar, was published in 1933, and it soon evoked quite a heartening response from various quarters. It set up a new model, as it were, in textual criticism, not only for the subsequent par vans but also for several other major Sanskrit texts. \u003c\/span\u003eVerily, the critical edition of the Adiparvan proved to be a distinct landmark in the scientific development of modern Sanskrit studies. The critical edition of the eighteen par vans of the Mahabharata (extending over 13,000 demi quarto pages) was completed in 1966, and the historic event was formally announced by Rashtrapati Dr S. Radhakrishnan at a special function held at the Institute on September 22, 1966.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt would seem that the Editorial Board and the Board of Referees for the Critical Edition of the Mahabharata had visualized it as a multifaceted project. Besides the critical edition of the 18 par vans, it was to have comprised also a critical edition of the Harivamsa, which is traditionally regarded as a Khilaparvan of the Mahabharata, (later published in two volumes containing 1,711 pages, .1969-1971), the Pratika-Index (6 volumes containing 4,805 pages, 1967-1972), the Critically Constituted Text of the Great Epic and the Harivamsa (5 'volumes containing 3,150 pages, 1971-1976), and the Epilogue of the Critical Edition of the Mahabharata. This last item, namely, the Epilogue, has had rather a chequered career. Even at an early stage, it was thought that, as a prelude to the Epilogue, the Institute should publish a fairly comprehensive analytical Cultural Index to the Critical Edition. This latter too posed many problems, but the Institute duly overcame them. The work is now properly organized, and the first volume of the Cultural Index (506 pages, 1997) is hoped to be followed by subsequent volumes in quick and regular succession.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt may be incidentally pointed out that this reprint of the Adiparvan is also being issued in two Parts (Part I, pp. cXlv+360; Part II, pp. 361-996).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe illustrations in the original edition had to be regretfully omitted from the reprint.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eIn the spring of 1937 I received from my friend Dr. Sukthankar the suggestion that I should undertake for the Bhandarkar Oriental Research Institute, Poena, the edition of Book 2 of the Mahabharata,' in place of the late lamented Professor Winterize, to whom it had originally been assigned. I could not decline this honourable offer, although it meant a serious interruption to other extensive studies in which I was then engaged.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI gave a good deal of time during the summer of 1937 to a preliminary study of the printed editions of the book. In the fall of that year, I received copies of the entire collation sheets for the book, which enabled me to study the readings of the MSS. thoroughly and to prepare from them a tentative text during the winter and spring of 1937-38. With this I sailed to India in June 1938, and spent nearly three months (July to September 1938) in the careful revision of the text, examining personally all the MSS. which were available in Poena, and benefiting from numerous conferences with Dr. Sukthankar himself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAfter my return home (where I arrived in January 1939), I began to receive parts of the Critical Apparatus, which was prepared by the collators in the Mahabharata Department of the Institute. The last batch of this material arrived only in the early spring of 1940. The whole was carefully gone over and checked by me against the copies (in my possession) of the original collation sheets. The final checking of the statements of readings of the MSS. has been undertaken by Dr. Sukthankar himself, with reference to the original collation sheets, which have never left Poons.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePractical considerations seem to make it necessary that no proof sheets of the printed work shall be sent to me. While it is to me a new experience to allow work to be issued over my name without seeing the printers' proofs, I have such great confidence in Dr. Sukthankar's accuracy and reliability that this unusual procedure does not greatly disturb me. Dr. Sukthankar has undertaken to make himself responsible for all the proofreading, as he has done (I am informed) for other books of this edition, even though their editors resided in India.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e, For this and for much evidence of friendly concern, as well. as for invaluable assistance in the editing, which only his unequalled learning and experience in this line could have given, I tender him my most heartfelt thanks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePostscript. Dr. Sukthankar had supervised the proof-reading of pages 1-296 of the Text and Critical Apparatus, when his death on January 21, 1943, deprived me of an invaluable collaborator and friend, and the world of Indic scholarship of one of its leading ornaments. In a forthcoming issue of the Journal of the American Oriental Society, I shall try briefly to express my sentiments on this irreparable loss.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe new Editor, Professor S. K. Belvalkar, has most graciously and helpfully corresponded with me about the unfinished work of this book. The proofreading of the balance of the Text, and of all the Introduction, Appendices, and Addenda, has fallen to his lot. I am confident that his scrupulous and intelligent scholarship will come as near to replacing Sukthankar as is humanly possible. The distance between us, and the difficulties of war-time correspondence have made 'his labour more troublesome than it would be otherwise. Any unevenness which may appear will, I am sure, be due to these circumstances, and possibly in part to oversights or obscurities of which I may have been guilty, rather than to any deficiencies in his work. I hereby express to him my sincere gratitude.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eTHB: Critical Edition of the 5alyaparvan consists of 64 adhyayas, which are grouped into four sub-parvans, namely, 5alyavadha (adhys. 1-16), Hradapravesa (adhyas 17-28), Tirthayatra (adhys. 29-53), and Gadayuddha (adhys. 54-64). It must, how- ever, be pointed out the liout there had been in existence a tradition, mostly restricted to the Devanagar! MSS., according to which the 5alyaparvan ended with adhy. 28 while adhys, 9-64 of that parvan constituted an independent major Parvan, called the Gada parvan. Of course, in view of the almost complete unanimity of the 5, K, and B versions of the Recession and all the versions of the recession against that tradition, it has not been accepted for the purpose of the Critical Edition. Most of the MSS. belong to that tradition, which has been used for the constitution of the text of the first 28 adhys. could not be used for the constitution of the text of the remaining 36 adhys. for the simple reason that they did not contain those adhys. A different set of MSS., which contained adhys. 29-64, had? therefore, to be used for that purpose.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe total number of MSS. in this group, used in respect of all the 64 adhys. taken together, having thus become rather large, it was found convenient not to assign to the MSS. used for the constitution of the text of adhys. 29-64 numbers in continuation of the MSS. used for the constitution of the text of adhys. 1-28. This has, however, been done not only for the sake of convenience but also for the sake of greater accuracy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor, the continuous numbering of those MSS. would not have served the purpose which such numbers are normally expected to serve, namely, to indicate the position of the different \" . MSS. within a particular version vis-a-vis the constituted text. Moreover, continuous numbering ( or complementary numbering, such as 1'\", 2'\", etc.) would have given the wrong impression that those MSS. were, in one way or another, related to the MSS. \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eused for the constitution of the text of adhys. 1-28. As a matter of fact, 80 far as the MSS. belonging to the tradition referred to above were concerned, adhys, 1-28 and adhys, 29-64 had to be treated as two distinct units. It was, of course, fully realized that to make one siglum represent two different MSS. within a single Parvan was not quite the proper thing to do. But under the circumstances and for the reasons stated above that could not be avoided. On the other hand, in the case of the MSS., which regards all the 64 adhys. as constituting the Salyaparvan, the numbers assigned are the same for the entire text of the Parvan, except in four cases where the numbers had to be changed in the light of the reallocation of those MSS.\u003c\/p\u003e\n\u003ccenter\u003e\u003cstrong\u003eISBN\u003c\/strong\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eVol-1, Part-I: 9788193964200\u003cbr\u003eVol-1, Part-II: 9788193964217\u003cbr\u003eVol-2: 9788193964224\u003cbr\u003eVol-3: 9788193964293\u003cbr\u003eVol-4: 9788193964231\u003cbr\u003eVol-5: 9788193964248\u003cbr\u003eVol-6: 9788193964255\u003cbr\u003eVol-7: 9788193964262\u003cbr\u003eVol-8: 9788193964279\u003cbr\u003eVol-9: 9788193964286\u003cbr\u003eVol-10: 9788193980804\u003cbr\u003eVol-11: 9788193980811\u003cbr\u003eVol-12: 9788193980828\u003cbr\u003eVol-13: 9788193980835\u003cbr\u003eVol-14: 9788193980842\u003cbr\u003eVol-15: 9788193980859 Vol-16, Part-I: 9788193980873\u003cbr\u003eVol-16, Part-II: 9788193980866\u003cbr\u003eVol-17, Part-I: 9788193980880\u003cbr\u003eVol-17, Part-II: 9788193980897\u003cbr\u003eVol-18: 9788194020004\u003cbr\u003eVol-19: 9788194020011\u003c\/p\u003e","brand":"V. S. Sukthankar","offers":[{"title":"Default Title","offer_id":42793915547786,"sku":"","price":40000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TheMahabharata_19Volumesset.jpg?v=1676974016"},{"product_id":"karnaataka-rajyotsava-and-other-essays","title":"Karnaataka Rajyotsava and Other Essays","description":"\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" aria-expanded=\"true\" style=\"text-align: left;\"\u003e\u003cspan\u003eThis book contains quite a bit of history of the region now known as Karnaataka in this book. I have made honest efforts not to state anything that is not factual, but history being so difficult to be uniform, I can not say that everything in this book is just as it happened in the past. Language is only one of the tools that can be used in unifying people. But if the mother tongue of the people is not the same as that which is recognized as the OL, then there could be clashes. Imposition of Kannada by the Kannada enthusiasts upon the linguistic minorities in the state could be resented and might lead to adverse developments for the language. \u003c\/span\u003e\u003c\/div\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" aria-expanded=\"true\" style=\"text-align: left;\"\u003e\n\u003cspan\u003e\u003c\/span\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" aria-expanded=\"true\" style=\"text-align: left;\"\u003e\u003cspan\u003eLike they say, language is not everything. Language is certainly required for communication but taking love for it to extremes is counter-productive. According to the 1971 census, there were 66% Kannada speaking people in Karnaataka. Among the rest, 9% were speaking Urdu, 8% speaking Telugu, 4% speaking Marathi, 3.5% speaking Tulu, 3.45% speaking Tamil, 2% speaking Konkani, 1.4% speaking Malayalam, 1.2% speaking Lamani, 0.44% speaking Hindi and 0.24% speaking Kodava. The remaining people spoke one or other of 155 mother tongues other than those mentioned. Therefore 34% of the population had a mother tongue that was not Kannada. They would not like their mother tongue to die under the onslaught of the Kannada linguistic policies.When India gained Independence in 1947, the Kannada-speaking people had been scattered in different political regions. There was Mysore Kingdom ruled by the Maharajah of Mysore. The old districts of Mysore, Bangalore, Mandya, Hasan, Tumkur, Kolar, Kadur, Chitradurga, and Shimoga formed the Mysore Kingdom. In 1784 after the Mangalore treaty with Tippu Sultan, East India Company gained vast areas north of the princely state of Travancore-Cochin. \u003c\/span\u003e\u003c\/div\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" aria-expanded=\"true\" style=\"text-align: left;\"\u003e\n\u003cspan\u003e\u003c\/span\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" aria-expanded=\"true\" style=\"text-align: left;\"\u003e\u003cspan\u003eThe idea of any linguistic state was struck at the time of division of Bengal into two by the British in 1905 to break the back of a united Bengali people. The division was done on the basis of religious majority. The east was predominantly Muslim. However the people in the rest of India took upon themselves to deny the Muslims of Bengal a separate state. Everyone demanded states to be designed on the basis of language and not on religion.\u003c\/span\u003e\u003c\/div\u003e","brand":"Mohan Shenoy","offers":[{"title":"Default Title","offer_id":42918937493642,"sku":"","price":1150.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/41twwi0Y2vL.jpg?v=1683111469"},{"product_id":"kalhana-makers-of-indian-literature","title":"Kalhana","description":"\u003cp style=\"text-align: left;\"\u003eKalhana, the celebrated author of Rajatarangini, is not merely a chronicler but a poet who loved his Arcadian Kashmiri homeland, its streams and cascades, the flower-strewn meadows, the soft cloud-dappled sky over rice fields, the far vistas of snow on the mountains that at dawn and sunset hold all the roses and pinks and madders of the artist's palette. Kalhana's voice which falls crystal clear across the dead centuries is in many ways singularly modern in its love of natural beauty, in the critical scrutiny of the hearts of men and women and of the means they used to achieve their ends.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs in the case of many eminent\u003cspan\u003e Sanskrit \u003c\/span\u003epoets of yore, not much is known of Kalhana's life. In this monograph, Somnath Dhar has made an attempt to glean the biographical details from the internal evidence of the poet's own work and to lead the reader to a better appreciation of\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eRajatarangini.\u003c\/i\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndia's distant past is blurred for lack of precise chronicles-The conception of history in ancient India took the form of chronicles of achievements of the rulers-real or mythological-The Puranas, for instance, gave genealogical records and described at length the achievements of kings who ruled India before the advent of the Aryans. But few facts about these rulers are available for attempting a scientific history. In the whole period of Sanskrit literature, there is hardly any writer who can be seriously regarded as a critical historian.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is only after the sixth century of the Christian era that we get chronicles of illustrious rulers in India, such as Bana's Harshacharita. Kalhana's Rajatarangini, the Ain-i-Akbari, the Akbarnama, etc. the facts contained in these books can be verified with reference to a mass of historical material contemporary works of literature and also to epigraphic and numismatic evidence. Thanks to Kalhana, Kashmir occupies a place of pride in India for having a comprehensive recorded history extending thousands of years past.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Rajatarangini, or the \"River of Kings\", by Kalhana Pandita, is the earliest extant history of Kashmir. A unique historical poem, written between 1148 and 1150 A.D.., the Rajatarangini contains valuable political, social, social other information pertaining to Kashmir and the rest of India. In the words of H.G. Rawlinson, it is \"Hindu India's almost sole contribution to history.\" Among the extant works of Sanskrit literature, Kalhana's Chronicle stands out for its comparatively exact chronology. It has also offered the key to fixing the dates of many Indian scholars who wrote literary and philosophical works. Indeed, the Chronicle has contributed a good deal to the reconstruction of ancient Indian history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe scanty historical records of the later Sanskrit chronicles are better interpreted, thanks solely to the accurate information of Kalhana's Chronicle. Thus has Kalhana, the great poet-historian, not only saved the history and ancient culture of Kashmir from oblivion but also helped the student of history to synthesize the disjointed accounts of later chroniclers. And, what is more, the student of the history of Kashmir can intelligently converse with the past in a more satisfactory manner than is possible for a student of any other state of India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe story and ethos of the Rajatarangini, how Kalhana presents an authentic picture of his contemporary social, and political life, as well as of the past, were summed up by Jawaharlal Nehru, in the course of his long foreword to R. S. Pandit's translation of the Chronicle. Here is an excerpt.:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is history and it is a poem, though the two perhaps go ill together and in a translation especially we have to suffer for this combination. For we cannot appreciate the music of the poetry, the charm of Kalhana's noble and melodious language…It is a story of medieval times and often enough it is not a pleasant story. There is too much palace intrigue and murder and treason and civil war and tyranny. It is the story of autocracy and military oligarchy…it is the story of the kings and the royal families and the nobility, not of the common folk. And yet Kalhana's book is something far more than a record of kings' doings. It is a rich storehouse of information, political, social and, to some extent, economic. We see the panoply of the middle ages, the feudal knights in glittering armour…and intrigues and fighting, and militant and adulterous queens. Women seem to play quite an important part, not only behind the scenes but in the councils and the field as leaders and soldiers. Sometimes we get intimate glimpses of human relations and human feelings, of love and hatred, of faith and passion. We read of Suyya's great engineering feats and irrigation works; of Lalitaditya's distant wars of conquest in far countries; of Meghavahana's curious attempt to spread non-violence also by conquest; of the building of temples and monasteries and their destruction by unbelievers and iconoclasts who confiscated the temple treasures. And then there were famines and floods and great fires which decimated the population and reduced the survivors to misery.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was a time when the old economic system was decaying, the old order was changing in Kashmir as it was in the rest of India. Kashmir had been the meeting ground of the different cultures of Asia, the western Graeco-Roman and Iranian and the eastern Mongolian, but essentially it was a part of India and the inheritor of Indo-Aryan traditions. And as the economic structure collapsed, it shook up the old Indo-Aryan polity and weakened it and made it easy prey to the internal commotion and foreign conquest. Flashes of old Indo-Aryan ideals come out but they are already out of date under the changing conditions. Warlords march up and down and make havoc on the people. Popular risings take place-Kalhana describes Kashmir as \"a country which delighted in insurrection!\" and they are exploited by the military leaders and adventurers to their own advantage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe content of Rajatarangini, until it reached the shape and form that Ranjit Sitaram Pandit gave it in his translation, made quite a trip through the manuscript tradition that it travelled, which is worth recalling. Thanks to Kalhana giving exact dates at the beginning and conclusion of the Chronicle, the body of the manuscript could not have been tampered with after his completion of the work. It has, however, been seen from the textual corruptions and some metrical faults, particularly, in the concluding portion, that he did not revise the whole of the work. The last 600 verses containing a few almost meaningless passages and some lacunae reveal this defective feature the most.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhatever the drawbacks, the oldest and completest record of Kashmir history was bound to excite the interest of later historians. The first translation of a portion of the Rajatar angina was done in Persian, at the behest of Sultan Zain-ul-Abidin (1421-1472 A.D.) of Kashmir. The version was entitled Bahr-ul-Asmar (or, the Sea of Tales). When Emperor Akbar annexed Kashmir, he ordered Abdul Kadir Al-Badaoni, in 1594 A.D., to complete the translation. Abul Fazal included a summary of the ancient history of Kashmir in his Ain-i-Akbari and mentioned Kalhana as the source. In Emperor Jahangir's reign, Malik Haider brought out an abridged edition of the Rajatarangini in Persian in 1617 A.D. Dr. Francis Bernier (1665 A.D.) referred to Haider Malik's translation of the Rajatarangini in his Paradise of the Indies. Likewise, Father Tiefenthaler drew on his abridged summary a century later.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSir William Jones, the pioneer of European Sanskrit studies, had announced in the Asiatic Researches at the beginning of the 19th century that he was contemplating \"the history of India from the Sanskrit Cashmir authorities\" but h did not live long enough to secure the materials. An incomplete copy of the Rajatarangini was secured by Colebrooke in 1805 A.D. but his account of the manuscript saw the light of the day only in 1825 A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBetter textual material was obtained by Moorecroft, who arrived in 1823 A.D. in Srinagar with the permission of Maharaja Ranjit Singh and had a Devanagari script prepared from an old Sharda manuscript. This became the basis of an edition of the Rajatarangini which was published in Calcutta under the auspices of the Asiatic Society of Bengal in 1835 A.D. The manuscript was characterized by Stein as \"the codex archetypes of all Kashmirian manuscripts\" but it suffered from faults in transcription. Unacquainted with the traditions and topography of Kashmir, the Calcutta scholars had taken undue liberties with the text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the meantime, Dr. Horace Hayman Wilson had blazed a trail, nearly ten years earlier, with the publication of \"Essay on the Hindu History of Cashmir, which, containing a critical abstract of the first six cantos of the Rajatarangini, familiarized European historians with the first time with important work. The Sanskrit scholar, avoiding close translation, adroitly drew on three incomplete Devanagari manuscripts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe original Sanskrit text was drawn for the first complete translation of the Rajatarangini, and it was published in French in 1852 A.D., under the prestigious banner of the Societe Asiatique at Paris. The translator, A. Troyer, a Frenchman, then Principal of Calcutta Sanskrit College, had, however, drawn on the same materials as those used at Calcutta in 1835 A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Calcutta edition of 1835 was also used by Jogesh Chunder Dutt for this translation of the Chronicle into English entitled \"Kings of Kashmira: being a translation of the Sanskrit work Rajatarangini of Kalhana Pandita,\" which appeared in Calcutta, during the period 1879-1887 A.D. In some ways scoring over the Troyer edition, the Dutt translation was, however, tainted by the faults of the Calcutta edition, plus the translator's inability to tackle the references to the topography, traditions and institutions of ancient Kashmir.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe interest of scholars in the Rajatarangini continued unabated. A. Cunningham, visiting Kashmir after the advent of the Dogra rule, clarified a number of points bearing on the system of the chronology of the Rajatarangini as well as the numismatic evidence involved. Throwing light on the era used in Kalhana's chronological accounts, he fixed the date for almost all kings of the Rajatarangini, to a fair point of accuracy. At the same time, General (then Captain) Cunningham cited the numismatic evidence for a critical assessment of important events recorded by Kalhana. A study of the existing architectural monuments of the Hindu period also enabled the scholar-soldier to pinpoint a number of places which were important in determining the ancient topography of Kashmir.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKalhana's Chronicle again elicited Western attention, this time in Professor Lassen's well-known encyclopaedia in Germa, Indische Alterhtumskunde, presenting an exhaustive analysis of the historical contents of the work. Despite the professor's learning, the encyclopaedic review did not add to the historical data already collected by Dr Wilson and General Cunningham.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was left to Professor G. Buhler (then of the Bombay Education Department) to show, as a result of his visit to Kashmir in 1975 A.D., the right methods for reconstructing the ancient geography of Kashmir, which, he rightly stressed in his celebrated Report, was indispensable for the full comprehension of Kalhana's Chronicle. The Kashmir tour of the learned antiquarian became a memorable event for Sanskrit philology as a whole. As for the Rajatarangini, Professor Buhler indicated the materials that were at hand-like the Nilamatapurana, the later Sanskrit chronicles, and other Kashmir texts for its elucidation. He also established the absolute superiority of the Kashmir manuscripts over the Devanagari manuscripts and thus led the way for the critical reconstruction of the genuine text of the Rajatarangini. His famous Report aid down the critical principles for future historians as to how to use Kalhana's Chronicle for the history of Kashmir and the rest of India. Inspired by Professor Buhler, useful critical articles on the Chronicle appeared in the Indian Antiquary (Vols. 18 and 19) in 1985 A.D. written by Dr E. Hultzech. There were more such notices by European and Indian Sanskrit scholars, each discussing particular passages or portions of the Rajatarangini, until the last decade of the 19th century. About this time another eminent scholar, M.A. Stein, made a number of antiquarian tours of Kashmir and came upon the codex which had been written by a Kashmiri scholar, Pandit Rajnaka Ratnakanta, probably about the third quarter of the 17th century, and which had important glosses and corrections by old hands. Assisted by Pandit Govind Kaul of Srinagar, Stein studied not only the old Sanskrit texts but the peculiar traditions of Kashmir, developed behind the mountain barriers separating the Valley from the rest of India, so as to arrive at a correct comprehension of Kalhana's narration. His Sanskrit text was published in 1892 A.D., under the patronage of the Kashmir Durbar, by the Education Society Press, Bombay.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbout the same time, Pandit\u003cspan\u003e Durga \u003c\/span\u003ePrasad (of Kashmir), also brought out his edition which was published by the Nirnaya Sagara Press, Bombay. Consequently, Stein translated the Rajatarangani into English prose in 1900. He followed Professor Buhler's specimen translation, \"adopting a form of rendering that allows the interpreter not only to reproduce plainly the meaning of the text but also indirectly to indicate often the construction or other exegetical reasons underlying his version.\" This monumental, annotated edition (in two volumes) amply clarified the contents of the Chronicle for the first time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe next important translation of the Chronicle was, as mentioned already, done by R. S. Pandit, who generally followed the Sanskrit text of Stein, with frequent references to the critical edition of Pandit Dura Prasad. R. S. Pandit, however, felt that Stein's \"method of translation does not give an adequate conception of the work as a literary composition to readers unable to study the original\". About his own translation, R.S. Pandit said that 'barring the lacunae in the original text, it is complete and unexpurgated.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have already quoted Jawaharlal Nehru's foreword to R.S. Pandit's translation. It was written in Dehra Dun Jail in June 1934. Nehru mentioned the comment of S.P. Pandit (made \"nearly half a century ago\" from then) that the Rajatarangini was \"the only works hitherto discovered in India having any pretensions to be considered a history\", and added: \"Such a book must necessarily have importance for every student of old Indian history and culture.\" He had this to say about R.S. Pandit's translation: \"The translation has preferred a literal rendering, sometimes even at the cost of the grace of language, and I think he has chosen rightly, for in a work of this kind exactitude is necessary.\" The Value of the translation, along with notes and appendices, \"bringing out noteworthy contributions made during the Vedic, Buddhist and Brahmanical periods of the history of Kashmir\", and vying in learning with those of Stein, persists, and it has stood the test of time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKalhana's place as a maker of Indian literature is secured by his only extant work, Rajatarangini, at once a literary masterpiece and a historical document. Not much is known of his life and work. An attempt is made in the following pages to glean from available sources facts about his life and times and to evaluate his contribution to Indian literature.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd width=\"100%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eKalhana and His Family\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eKalhana and His Times\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKalhana as a poet\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKalhana as a Historian\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eSystem of Chronology\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eKalhana as Narrator\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003ePrehistoric and Early Periods\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe Karkotas and After\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eLessons from the Rajatarangini\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eOther Chroniclers\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTitles in this Series\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Somnath Dhar","offers":[{"title":"Default Title","offer_id":42918938542218,"sku":"","price":200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ide087.jpg?v=1683111868"},{"product_id":"bilhana-makers-of-indian-literature","title":"Bilhana","description":"\u003cp style=\"text-align: left;\"\u003eBilhana, the author of Vikramankadeva Charita—a mahakavya, Karnasundari—a natika and Chaura Panchashika—a lyrical work; was born at Khonmusha (Present Khonmuch) in Kashmir in the eleventh century A.D. The harbinger of national unity, Bilhana’s Vikramankadeva Charita evinces the historical facts and biographical data of the Chalukya dynasty and of King Vikrama-VI (Tribhuvanamalla). The Karnasundari in four acts, which presents the secret love- affair of King Karna (A.D. 1064 A.D. 1074) with the princess Vidyadhari is a unique work of its kind. His Chaura Panchashika influenced and inspired other medieval Sanskrit poets to follow the panchashika style for amorous descriptions. In its six chapters, the monograph presents a fascinating and detailed account of the life and literary career of Bilhana.\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\u003ccenter\u003e\u003ccenter\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Narayan Kawthekar (1923-2015) a renowned scholar in Sanskrit, had an illustrious academic career and served as professor of Sanskrit in various government colleges from 1953-1981. He became the Vice-Chancellor of Vikram University, Ujjain in 1981 and also served as Director, ‘Indian Tales of Wisdom’—a project of the Government of India, till retirement. Recipient of the President’s Certificate of Honour, PN Kawthekar had more than ten publications and scores research papers to his credit. His major works include Sanskrit Vyakarana Deepika (1967), Mekhala (Short Stories, 1969) etc.\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\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is a focus on the great Sanskrit poet Bilhana for his literary achievements and contributions to enriching the cultural life in India. Even for the academic and informative purposes, a book entirely devoted to Bilhana was essentially felt necessary. The Sahitya Akademi also wanted to present a monograph on this illustrious poet of the 11th century a.p. This will be the single book perhaps on Bilhana. I extend my thanks to the Akademi for assigning this work to me. ‘We can very well peep into the medieval age through Bilhana. However the contributions of Sanskrit poets are not limited to a particular age. With the literary appreciation of their works, we come to know how they have imbibed culture and enriched human mind through the ages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBilhana stands unique in giving the historical information in his mahakavya, the Vikramankadeva Charitam. The events mentioned _ by him are confirmed by history. While presenting this monograph, I remember the keen interest of my departed wife Mrs. Pramila Kawthekar in this work. She inspired me to devote my study on Bilhana. The works on the History of Sanskrit Literature and some editions of Bilhana’s works were quite useful to me. I extend my thanks to all of the authors. A thing of beauty is a joy as well as an inspiration for ever. Bilhana richly deserves the attention and appreciation.\u003cb\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003c\/center\u003e\n\u003c\/center\u003e\u003c\/center\u003e","brand":"P.N. Kawthekar","offers":[{"title":"Default Title","offer_id":42918939754634,"sku":"","price":200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/2_c218ad05-9d35-4a86-bef6-7491e587d8ca.jpg?v=1683112235"},{"product_id":"the-science-of-being","title":"The Science of Being","description":"\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eShri Satchidanandendra Saraswathi Swamiji\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003e(1880 -1975 A.D.) the founder of Adhyatma Prakasha Karyalaya, Holenarasipur, Hassan Dist., Karnataka - 573 211 - a public charitable trust, wrote and published more than 200 books in Kannada, English and\u003cspan\u003e Sanskrit \u003c\/span\u003ewith a view to propagate Pristine Pure\u003cspan\u003e Advaita Vedanta \u003c\/span\u003eas expounded by Shri Gaudapada, Shri Sankara Bhagavatpada and, Shri Sureshwara in their famous extant works based on the three canonical Vedantic texts viz., Ten Principal Upanishads, Bhagavadgita and Vedanta Sutras (Popularly known as Brahma Sutras). The revered Swamiji carried out research for over six decades with a profound sense of Dedication and missionary zeal so as to cleanse Advaita Vedanta of the dross and distortions that it has acquired in the post-Sankara era. Although Swamiji has authored nearly 20 odd books in English and over 25 books in Sanskrit, many of his masterpieces were written in Kannada. In order to provide the benefit of these gems, the Karyalaya has brought out several books in English which are faithful translations of the original texts in Kannada, for the guidance and benefit of ardent students of Advaita Vedanta. He was not just a rare and accomplished individual but a mighty and magnificent Institution.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePublisher’s Note\u003cbr\u003e(First Edition)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eH. H. Sri Satchidanandendra Saraswati Swamiji who attained Mahanirvano on 5th August 1975 delivered a series of lectures in Kannada at Chickmagalur on the occasion of Sankara Saptaha during the year 1970. He was kind enough, at the request of his earnest admirers, to put it down in writing in English for the benefit of the English-knowing public. This work was completed early in 1970 itself, but its publication was held up due to unavoidable circumstances.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work deals with the sixth chapter of the Chandogya\u003cspan\u003e Upanishad \u003c\/span\u003eand presents, in a nutshell, the flue nature of the Science of Being. It is hoped that it will be a source of enlightenment to all seekers of Truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur thanks are due to the donor who has made it possible to publish posthumously this valuable work of the Swamiji; and to Sri D. S. Krishnachar, M.Sc., of the Prabha Printing House, Bangalore - 4 for having printed it so well. We are grateful to Sri H.N. Narayana Rao, MA. B.T. Subject Inspector (Retd.), Sri D.B. Gangolli and Pandits KG. Subrayasharma and H.S. Lakshminarasimha Murthy of the Editorial Committee for carefully reading through the proofs but for whose efforts the work could not have seen the light of the day.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs in the case of all his works, the copyright of this work has been handed over to Adhyatma Prakasha Karyalaya, Holenarasipur.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003eI\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eThe Introductory Narrative\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eBeing and Non-Being\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eThe Cause As Consciousness\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eThe Individual Self and the Doctrine of Mayic Existence of the Effect\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eBecoming one with Being\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eBeing, The Most Subtle Entity\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eThe Knower of Brahman and The Ignorant Person\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix – The Central Teaching\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Sri Swami Satchidanandendra Saraswati","offers":[{"title":"Default Title","offer_id":42918940737674,"sku":"","price":195.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nac379.jpg?v=1683112908"},{"product_id":"nyaya-sangraha-nandi-ghosha-vijaya","title":"Nyaya Sangraha","description":"","brand":"Nandi Ghosha Vijaya","offers":[{"title":"Default Title","offer_id":42924551962762,"sku":"","price":995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/NyayaSangrahaProverbsNandiGoshaVijaya_0000.jpg?v=1683534812"},{"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":"theistic-vedanta-history-of-science-philosophy-and-culture-in-indian-civilization-volume-2-part-3","title":"Theistic Vedanta (Volume 2, Part 3)","description":"\u003cp style=\"text-align: left;\"\u003eThis Volume of the Project on the History of Science. Philosophy and culture in Indian Civilization aims at discovering the main aspects of India’s heritage and presenting them in an interrelated way. This Volume in spite of its unitary look, recognizes the difference between the areas of material civilization and those of ideational culture. The Project is not being executed by a single group of thinkers and writers who are methodologically uniform or ideologically identical in their commitments. In fact, contributions are made by persuasion and methodological approaches. The Project is marked by what may be called ‘methodological pluralism’.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn spite of its primarily historical character, this Project, both in its conceptualization and execution, has been shaped by many scholars drawn from different disciplines. It is for the first time that an endeavour of such a unique and comprehensive character has been undertaken to study critically a major world civilization like India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe important message of all Pedantic systems is that the understanding of the nature of Brahman as the source and support of all beings must culminate not only in a new vision but also in a new way of life. This volume on Theistic Vedanta, which is a sequel to the earlier volume on Advantage Vedanta, contains three sections: the first one explains the heritage of Slavism and Vaisnavism; the second one highlights the God-man-world relation through a variety of doctrines and arguments as formulated by the illustrious preceptors of Vaisnava and Saiva traditions; and the third one gives an account of the teaching and practices of the mystic-saints who authenticated the heritage through varieties of Spiritual experience.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis volume will be of interest to all those who are concerned with the Vedic-Agamic heritage which has gone through a long span of time retaining its identity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eD. P. Chattopadhyaya, after obtaining his Ph. D. from Calcutta University and the London School of Economics, taught philosophy at Jadavpur University, Calcutta. He is the founder Chairman of the Indian Council of Philosophical Research, New Delhi, Currently, he is the Chairman of the Centre for Studies in Civilizations and the General Editor of this project.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChattopadhyaya is one of the founders of interdisciplinary studies in the country with his wide knowledge of philosophy, political theory, economics, history and science. His publications include Individuals and Societies: A Methodological Inquiry (1967); Individuals and Worlds (1976); Inquiry (1976); Individuals and Worlds (1976); Rupa, Rasa O Sundara (in Bengali, 1980; Sri Aurobindo and Karl Marx (1988); Anthropology and historiography of Dciemce (1990); Induction, Probability and Skepticism (1991; Sociology, Ideology and Utopia (1997). Societies, Cultures and Ideologies; Analysis and Interpretation (2001). R. Bal Subramanian () Ph. D. and D. Litt., Madras University), a specialist in Advantage, phenomenology and Existentialism, started his career in 1950. He taught at Beast Theosophical College, Vivekananda Collage, and Annandale University before joining the faculty of Radhakrishnan Institute for Advances Study in Philosophy, University before joining the faculty of Radhakrishnan Institute for Advances Studies in Philosophy, University of Madras, where he was the Director for a number of years. He started the Sri Aurobindo School of Eastern and Western Thought at Pond Cherry University and was its first Chairman for five years. He spent a year at Stanford University as a Fulbright \u0026amp; Smith-Munds scholar for his post-doctoral philosophical Research term. He is at present Visiting Professor, at the Sri Aurobindo School of Eastern and Western Thought and President, of the Afro-Asian Philosophy Association. His publications include Personality Existentialism of Berdyaev (1970); The Taittiriyuapanisad-bhasya-varitka of Suresvara (1974, 1984); Advaita Vedanta (1976); The naiskarmya- siddhi (1988); T. M. P. Mahadevan (1998).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term “Vedanta” is comprehensive enough to cover all Vedantic systems, absolutistic as well as theistic. The present volume on Theistic Vedanta is a sequel to the previous volume on Advaita Vedanta. The Vedantic systems are divided into two groups on the basis of certain metaphysical, epistemological, and soteriological issues. White Advaita Vedanta is on one side, and the other systems of Vedanta are on the other side. The Upanisads, the Brahma-sutra, and the Bhagavad-gita, which are called prasthana-traya, are the basic sources for Vedantic systems. In addition to these three sources of authority, the Saiva Agamas and the Vaisnava Agamas have been accepted as scriptural authorities by Saivism and Vaisnavism, respectively.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSection I of this volume gives an account of the heritage of both Saivism and Vaisnavism. The Vedantic systems examine the Upanisadic texts with the help of the Brahma-sutra, which itself provides scope for different interpretations of the Upanisadic texts. SectionII of this volume highlights the doctrines and practices of the different systems of theistic Vedanta belonging to the Vaisnava and Saiva traditions. The Acaryas who formulated the doctrines and arguments of the systems carefully preserved the heritage. Also, the Siddhas and saints, seers and spiritual masters representing different traditions have exemplified through their lives and teachings the unity of theory and practice, which is the hallmark of the Sanatana-dharma of the Vedas and the Agamas. Section III of this volume gives a detailed account of the contribution of the mysticisms who are the authentic spokesmen of the Vedic-Agamic heritage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have to acknowledge first of all my indebtedness ot Professor D. P. Chattopadhyaya, Director of the project of History of Indian Science, Philosophy and Culture (PHISPC) AND Professor Bhuvan Chandel, Project Co-ordinate, for their support, suggestions, and guidance in the preparation of this volume. When I took responsibility for the preparation of this volume, I knew that this work could be completed only with the help of academics who are specialists in the different areas of Vedantic philosophy. Hence, I sought their help which was readily available. I take this opportunity to express my grateful thanks to all the scholars who have contributed papers to this volume. Professor D. N. Shanbhag took the responsibility not only to contribute but also to collect and edit the papers relating to Dvaita Vedanta, for which I am extremely thankful to him. The papers on Dvaita Vedanta balance against those on visistadvaita on the one hand and those on Slavism on the other.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am thankful to Professor V. K. S. N. Raghavan, Head of the Department of Vaishnavism, University of Madras and Dr G. Mishra, Reader, Department of Philosophy, University of Madras, for their help and suggestions in the preparation of this volume. I thank my brother, Venkitu, and Dr Chitra Madhavan for proofreading a couple of chapters. Ms Bindu Menon deserves a special mention in connection with the preparation of the final draft of the script. She went through and checked the entire script, and helped me in editing all the papers of this volume. I express my appreciation and thanks to her for the constructive comments and useful suggestions that she gave from time to time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the administrative side, I received a lot of help from Shri S. Sreekumaran of the Project office, for which I am thankful to him.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen I had difficulty in writing my papers for the volume, my children, Ramesh and Dharini, volunteered to type my papers party by party as I dictated them. I thank them for their timely help. Finally, I have to thank Jayanthi for the care and patience shown by her in the preparation of the typescript for the press.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\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;\"\u003eFrom the Vedic ideas on cosmology, philosophy and religion, as we know, many schools of thought emerged in India. Among the many schools of Vedanta, the Advaita tradition, traced mainly to Gaudapada and Sankara, proved acceptable to many people and for a very long period to date. Another tradition of comparison is imported by various thinkers like Ramanuja, Nimbaraka, Madhava, Vallabha and Caitanya. Also, Saivism representing different sampradayas is another major tradition in this county. All of them were more or less critical of the Advaita line Of thought. But among themselves and their followers, there had been many points of difference.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the non-dualism of the Vedantic thinkers, Brahman has been recognized as the supreme, unique and different Reality. In contrast, all the non-Advaitic Acaryas argued in their own ways asserting the difference between God as the supreme Reality and man as his manifestation. Besides, from the ontological point of view, the world received a clearer articulation in the writings of these preceptors.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOrdinarily, it is rightly said that the defenders of Vedanta attach the highest epistemic importance to the cognitive mode of consciousness and that the non-Aviations highlight the importance of worship and devotion as means of attaining the highest Reality. If the former primarily emphasizes the concept of Maya, the latter mainly speaks of Lila. These general observations, on scrutiny, may appear not only textually unsupportable but also partly misleading. Some writers have rightly pointed out that one can easily trace the elements of deviationism in the Vedanta itself. Secondly, it has been stated that most of the non-dualists have their own unified worldviews, showing the relation between God, man and the world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the modern period, one finds theoretical and practical followers of both the non-dualist and the dualist types of thought. Often a subtle combination of the two approaches is available. In the writings of Tagore, Vivekananda, Gandhi, Sri Auribindo, K. C. Bhattacharyya and Radhakrishnan, we come across different forms of synthetic approaches.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMany of these questions, and much besides, have been discussed in studied detail by the contributors to this Volume, Theistic Vedanta, edited by Professor R. Balasubramanian. The contributors to this Volume have presented their authoritative accounts of different aspects of the theistic position. The Editor himself by his Introduction and own contribution has enhanced the value of this Volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am sure that both scholars and general readers will enjoy reading this admirable Volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eGeneral Introduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is understandable that man, shaped by Nature, would like to know Nature. The human ways of knowing Nature are evidently diverse, theoretical and practical, scientific and technological, artistic and spiritual. This diversity has, on scrutiny, been found to be neither exhaustive nor exclusive. The complexity of physical nature, life-world and, particularly, the human mind is so enormous that it is futile to follow a single method for comprehending all the aspects of the world in which we are situated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne need not feel bewildered by the variety and complexity of worldly phenomena. After all, both from traditional wisdom and our daily experience, we know that our own nature is not quite alien to the structure of the world. Positively speaking, the elements and forces that are out there in the world are also present in our body-mind complex, enabling us to adjust ourselves to our environment. Not only the natural conditions but also the social conditions of life have instructive similarities between them. This is not to underrate in any way the difference between the human ways of life all over the world. It is partly due to the variation in climatic conditions and partly due to the distinctness of production-related tradition, history and culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThree broad approaches are discernible in the words of the historiography of civilization, comprising science and technology, art and architecture, and social sciences and institutions. Firstly, some writers are primarily interested in discovering the general laws which govern all civilizations spread over different continents. They tend to underplay what they call the noisy local events of the external world and the peculiarities of different languages, literature and histories. Their accent is on the unity of Nature, the generalist or transcendentalist ones; attach primary importance to the distinctiveness of every culture. To these writers’ human freedom and creativity are extremely important and basic in character. Social institutions and the cultural articulations of human consciousness, they argue, are bound to be rejecting concepts like archetypal consciousness. By implication, they tend to reject concepts like archetypal consciousness, universal mind and providential history. There is a third group of writers who offer a composite picture of civilizations, drawing elements both from their local as well as common characteristics. Every culture has its local roots and peculiarities. At the same time, it is pointed out that due to demographic migration and immigration over the centuries an element of compositeness emerges almost in every culture. When, due to a natural calamity or Political exigencies, people move from one part of the world to another, they carry with them, among other things, their language, cultural inheritance and their ways of living.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn light of the above facts, it is not at all surprising that comparative anthropologists and philologists are intrigued by the striking similarity between different language families and the rites, rituals and myths of different peoples. Speculative philosophers of history, heavily relying on the findings of epigraphy, ethnography, archaeology and theology, try to show in very general terms that the particulars and universals of culture are ‘essentially’ or ‘secretly’ interrelated. The spiritual aspects of culture like dance and music, beliefs pertaining to life, death and duties, on analysis, are found to be mediated by the material forms of life like weather forecasting, food production, urbanization and the invention of the script. The transition from the oral culture to the written one was made possible because of the mastery of symbols and rules of measurement. Speech precedes grammar, poetry, and prosody. All these show how the ‘matters’ and ‘forms’ of life are so subtly interwoven.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe PHISPC publications on the History of Science, Philosophy and Culture in Indian Civilization, in spite of their unitary look, do recognize the differences between the areas of material civilization and those of ideational culture. It is not a work of a single author. Nor is it being executed by a group of thinkers and writers who are method-logically uniform or ideologically with, and have been influenced by, the writings and views of many Indian and non-Indian thinkers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe attempted unity of this Project lies in its aim and inspiration. We have in India many scholarly works written by Indians on different aspects of our civilization and culture. Right from the pre-Christian era to our own time, India has drawn the attention of various countries in Asia, Europe and Africa. Some of these writings are objective and informative and many others are based on insufficient information and hearsay, and therefore not quite reliable, but they have their own value. Quality and viewpoints keep on changing not only because of the adequacy and inadequacy of evidence but also, perhaps more so, because of the bias and prejudice, religious and political conviction, of the writers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides, it is to be remembered that history, like Nature, is not an open book to be read alike by all. The past is mainly enclosed and only partially disclosed. History is, therefore, partly objective or ‘real’ and largely a matter of construction. This is one of the reasons why some historians themselves think that it is a form of literature or art. However, it does not mean that historical construction is ‘anarchic’ and arbitrary. Certainly, imagination plays an important role in it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut its character is basically dependent upon the questions which the historian raises and wants to understand or answer in terms of the ideas and actions of human beings in the past ages. In a way, history, somewhat like the natural sciences, is engaged in answering questions and in exploring relationships of cause and effect between events and developments across time. While in the natural sciences, the scientist poses questions about neuter in the form of hypotheses, expecting to elicit authoritative answers to such questions, the historian studies the past, partly for the sake of understanding it for its own sake and partly also for the light which the past throws upon the present, and the possibilities which it opens up for mounding the future. But the difference between the two approaches must not be lost sight of. The scientist is primarily and processes can be connected and anticipated. His interest in the conditions or circumstances attending the concerned events is secondary; Therefore, scientific laws turn out to be basically abstract and easily expressible in terms of mathematical language. In contrast, the historian’s main interest centres around specific events, human ideas and actions, not general laws. So, the historian, unlike the scientist, is obliged to pay primary attention to the circumstances of the events he wants to study. Consequently, history, like most other humanistic disciplines, is concerted and particularistic, this is not and actions show some trend or other and weave some trend or other and weave pattern or other, if these trends and patterns were not having been profitable or instructive. But one must recognize that historical trends and patterns, unlike scientific laws and theories, are not general or purported to be universal in their scope.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eTable of Transliteration\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eforeword\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. p. Chattopadhyaya\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eContributors\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. P. Chattopadhayaya\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eR. Balasubramanian\u003c\/td\u003e\n\u003ctd\u003exxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSection One: Journey Through the Heritage\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Tradition of Saivism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eR. Balasubramanian\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Tradition of Vaisnavism: From Its Origin through Yamuna\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eM. Narashimhachary\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSection Two: Expressions of the Heritage\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eRamanuja: Consolidator of Visistadvaita System\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eS. M. Srinivasa chari\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eImmediate successors of Ramanuja\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eS. Padmanabhan\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVedanta Desika: The Poet-Dialectician of Visistadvaita Schook\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eS. M. Srinivasa chari\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVisistadvaita after Vedianta Desika\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eV. K. S. N Raghavan and G. Mishra\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eRamanuja as a Critic: A Review and Reappraisal\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eR. Balasubramanian\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eConceptual divide between Advaita and Visistadvaita\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eN. Veezhinathan\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSvabhavika-bhedabheda of Nimbarka\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eYajneshwar S. Shastri\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpistemology of Madhava's Dvaita Vedanta\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eK. T. Pandurangi\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eIn Defence of Difference\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. N. Shanbhag\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMetaphysics of Dvaita Vedanta\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. N. Shanbhag\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBondage and Liberation of the Jiva\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. N. Shanbhag\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAchievements of Dvaita Vedanta and Its Relevance to the Modern world\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. N. K. Sharma\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePhilosophy of Vallabhacarya\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSubabda Y. Shastri\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eCaitanya and the Bengal School of Vaisnavism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSatyanarayana Dasa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eNavya-visistadvaita\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRamesh M. Dave\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKashmir Saiva Advaitism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e574\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKamalakar Mishra\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSaiva Siddhanta: Its Origin and Development up to Umapati\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eT. B. Siddalingaiah\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSaiva Siddhant after Umapati Sivacarya\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eV. Rathinasabapathy\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Encounter between Saiva Siddhanta and Advaita\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e690\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Rathinasabapthy\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVira-saivism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e725\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eN. G. Mahadevappa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSection Three: Vindication of the Heritage\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Philosophy and Mysticism of the Tamil Siddhas\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e763\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eN. Ganapathy\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Bhakti Movement in South India\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e790\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrema Nandakumar\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Bhakti Movement in Northern India\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e869\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrema Nandakumar\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e905\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"R. Balasubramanian","offers":[{"title":"Default Title","offer_id":42938700988554,"sku":"","price":1800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/theisticvedanta.webp?v=1684491809"},{"product_id":"origin-and-development-of-the-vaisesika-system-history-of-science-philosophy-and-culture-in-indian-civilization-volume-2-part-4","title":"Origin and Development of The Vaisesika System (Volume 2, Part 4)","description":"\u003cp style=\"text-align: left;\"\u003eThis volume of the Project ON THE HISTORY OF SCIENCE, PHILOSOPHY AND CULTURE D INDIAN CIVILIZATION aims at discovering the main aspects of India's heritage and presenting them in an interrelated way. These volumes, in spite of the unitary look, recognize the difference between the areas of material civilization and those of ideation; culture. The Project is not being executed by a single group of thinkers and writers who are methodologically uniform or ideologically identical; in their commitments. In fact, contributions are made by different scholars with different ideologies; persuasions and methodological approaches. The Project is marked by what may be called 'methodological pluralism'.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn spite of its primarily historical character, the Project, both in its conceptualization and execution has been shaped by many scholars drawn from different disciplines. It is for the first time that an endeavour of such a unique and comprehensive character has been undertaken to study critically major world civilizations like India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Vaisestkadarsana of Kanaka is one of the old: Indian systems of philosophy. But the comprehensive history of the subject has not as yet been attempted presumably for want of publisher materials. There is a long gap between Canada and Prasastapada. But Jain scholars inform us of brisk activities during this dark period. The Ancient and Modern Nyaya sub-schools regarded the V asepsis as their samiina-tantra. The Buddhists accepted them as their worthy rivals. The printed V cassia texts a but a fraction of their former rich literature. But, important texts have recently been discovered I’m manuscripts. As the V cassias had intimate reline with the Nyaya, Buddhist and Jain systems, though. Viselike materials could be traced from them and other non-Viselike texts offering important information on the Vaisestka history and exegesis they were first presented in the form of articles and ultimately integrated into the present volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is true that considering the time span and the rich heritage of the Vaisesikas the attempt made hen is very small. It is expected that more manuscripts 0 lost Vaisesika works and more references and quotations may be gathered from non-Vaisesiks sources especially the Tibetan versions of the Buddhist logical works and commentaries of the Dlgnaga and DharmakIrti schools.\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. P. CHATIOPADHYAYA (b. 1931), M.A., LL.B., PhD (Calcutta and London School of Economics), D.lit. (Honoris Causa), studied, researched, and taught at various Universities in India, Europe and the USA from 1954-1994. Founder-Chairman of the Indian Council of Philosophical Research (1981-1990) and President- cum-Chairman of the Indian Institute of Advanced Study, Shimla (1982-1991), Chattopadhyaya is currently the Project Director and General Editor of the multidisciplinary seventy-seven volume Project of History of Science, Philosophy and Culture in Indian Civilization [PHISPC] and Chairman of the Centre for Studies in Civilizations [CSC]. Among his notable publications are Individuals and Societies (1967), Individuals and Worlds (1976), Sri Aurobindo and Karl Marx (1988), Anthropology and Historiography of Science (1990), Induction, Probability and Skepticism(1991), Sociology, Ideology and Utopia (1997), Societies, Cultures and Ideologies (2000), Philosophy of Science, Phenomenology and Other Essays (2002), and Science, Society, Value and Civilizational Dialogue (2002). Besides, he has published nearly 300 research papers, discussions and book reviews in various journals, anthologies and encyclopedias.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnnandale THAKUR (b. 1916) is a former Director of the KP. J ayaswal Research Institute, Patna, He also served as a Professor of Indian Philosophy at the Mithila Research Institute, Darbhanga, Prakrit Jain Institute, Vaisali, Kameshwar Singh Sanskrit University, Darbhanga, and Burdwan University. He has edited and published the Nyiiyacaturgranthika (consisting of Nyiiyasiitra and Nyayabha~ya, Nyiiyabha~yaviirttika, Nyayabha~yaviirttika-tatParya- tikii, and Nyiiyabha~yaviirttikatatParyapariSuddhitlka) Nyiiyalarrtkara of Abhayatilaka, SrlkaTJ.thatippaTJ.aka, Tiitparya-vivaraTJ.a-paiijika of Aniruddha, Vaisesika- viirttika of Bhatta Vadindra, an anonymous Vaisesika- ortti, Madhyiintavibhaitgabh~ya-tlka ofVasubandhu, ]iianaSrlmitranibandhavall, Ratnakirti-nibandhiioali, Asokanibandhas, etc. He has contributed about a hundred research papers on Nydya philosophy, Vaisesika philosophy, Buddhist philosophy, religion and literature, manuscript logy, general Indian culture, history, etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\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\n\u003cp style=\"text-align: left;\"\u003eIt is understandable that man, shaped by Nature, would like to know Nature. The human ways of knowing Nature are evidently diverse, theoretical and practical, scientific and technological, artistic and spiritual. This diversity has, on scrutiny, been found to be neither exhaustive nor exclusive. The complexity of physical nature, life-world and, particularly, the human mind is so enormous that it is futile to follow a single method for comprehending all the aspects of the world in which we are situated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne need not feel bewildered by the variety and complexity of worldly phenomena. After all, both from traditional wisdom and our daily experience, we know that our own nature is not quite alien to the structure of the world. Positively speaking, the elements and forces that are out there in the world are also present in our body-mind complex, enabling us to adjust ourselves to our environment. Not only the natural conditions but also the social conditions of life have instructive similarities between them. This is not to underrate in any way the difference between the human ways of life all over the world. It is partly due to the variation in climatic conditions and partly due to the distinctness of production-related tradition, history and culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThree broad approaches are discernible in the works on the historiography of civilization, comprising science and technology, art and architecture, social sciences and institutions. Firstly, some writers are primarily interested in discovering the general laws which govern all civilizations spread over different continents. They tend to underplay what they call the noisy local events of the external world and the peculiarities of different languages, literatures and histories. Their accent is on the unity of Nature, the unity of science and the unity of mankind. The second group of writers, unlike the generalist or transcendentalist ones, attach primary importance to the distinctiveness of every culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo these writers’ human freedom and creativity are extremely important and basic in character. Social institutions and the cultural articulations of human consciousness, they argue, are bound to be expressive of the concerned people's consciousness. By implication, they tend to reject concepts like archetypal consciousness, universal mind and providential history. There is a third group of writers who offer a composite picture of civilizations, drawing elements both from their local as well as common characteristics. Every culture has its local roots and peculiarities. At the same time, it is pointed out that due to demographic migration and immigration over the centuries an element of compositeness emerges almost in every culture. When, due to a natural calamity or political exigencies people move from one part of the world to another, they carry with them, among other things, their language, cultural inheritance and their ways of living.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn light of the above facts, it is not at all surname that comparative anthropologists and philologists are intrigued by the striking similarity between different language families and the rites, rituals and myths of different peoples. Speculative philosophers of history, heavily relying on the findings of epigraphy, ethnography; archaeology and theology, try to show in very general terms that the particulars and universals of culture are 'essentially' or 'secretly' interrelated. The spiritual aspects of culture like dance and music, beliefs pertaining to life, death and duties, on analysis, are found to be mediated by the material forms of life like weather forecasting, food production, urbanization and the invention of the script. The transition from the oral culture to the written one was made possible because of the mastery of symbols and rules of measurement. Speech precedes grammar and poetry prosody. All these show how the 'matters' and 'forms' of life are so subtly interwoven.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe PHISPC publications on the History of Science, Philosophy and Culture in Indian Civilization, in spite of their unitary look, do recognize the differences between the areas of material civilization and those of ideational culture. It is not a work of a single author. Nor is it being executed by a group of thinkers and writers who are methodologically uniform or ideologically identical in their commitments. In conceiving the Project we have interacted with, and been influenced by, the writings and views of many Indian and non-Indian thinkers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe attempted unity of this Project lies in its aim and inspiration. We have in India many scholarly works written by Indians on different aspects of our civilization and culture. Right from the pre-Christian era to our own time, India has drawn the attention of various countries in Asia, Europe and Africa. Some of these writings are objective and informative and many others are based on insufficient information and hearsay, and therefore not quite reliable, but they have their own value. Quality and viewpoints keep on changing not only because of the adequacy and inadequacy of evidence but also, perhaps more so, because of the bias and prejudice, religious and political conviction, of the writers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides, it is to be remembered that history, like Nature, is not an open book to be read alike by all. The past is mainly enclosed and only partially disclosed. History is, therefore, partly objective or 'real' and largely a matter of construction. This is one of the reasons why some historians themselves think that it is a form of literature or art. However, it does not mean that historical construction is 'anarchic' and arbitrary. Certainly, imagination plays. An important role in it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut its character is basically dependent upon the questions which the historian raises and wants to understand or answer in terms of the ideas and actions of human beings in the past ages. In a way, history, somewhat like the natural sciences, is engaged in answering questions and in exploring relationships of cause and effect between events and developments across time. While in the natural sciences, the scientist poses questions about nature in the form of hypotheses, expecting to elicit authoritative answers to such questions, the historian studies the past, partly for the sake of understanding it for its own sake and partly also for the light which the past throws upon the present, and the possibilities which it opens up for mounding the future. But the difference between the two approaches must not be lost sight of. The scientist is primarily interested in discovering laws and framing theories, in terms of which, different events and processes can be connected and anticipated. His interest in the conditions or circumstances of attending the concerned events is secondary. Therefore, scientific laws turn out to be basically abstract and easily expressible in terms of mathematical language. In contrast, the historian's main interest centres around specific events, human ideas and actions, not general laws. So, the historian, unlike the scientist, is obliged to pay primary attention to the circumstances of the events he wants to study. Consequently, history, like most other humanistic disciplines, is concrete and particularistic. This is not to deny the obvious truth that historical events and processes consisting of human ideas and actions show some trend or other and weave some pattern or other. If these trends and patterns were not there at all in history, the study of history as a branch of knowledge would not have been profitable or instructive. But one must recognize that historical trends and patterns, unlike scientific laws and theories, are not general or purported to be universal in their scope.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe aim of this Project is to discover the main aspects of Indian culture and present them in an interrelated way. Since our culture has influenced, and has been influenced by, the neighbouring cultures of West Asia, Central Asia, East Asia and South-East Asia, attempts have been made here to trace and study these influences in their mutuality. It is well known that during the last three centuries, European presence in India, both political and cultural, has been very widespread. In many volumes of the Project, considerable attention has been paid to Europe and through Europe to other parts of the world. For the purpose of a comprehensive cultural study of India, the existing political boundaries of South Asia today are more of a hindrance than a help. Cultures, like languages, often transcend the bounds of changing political territories.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf the inconstant political geography is not a reliable help to the understanding of the layered structure and spread of culture, a somewhat comparable problem is encountered in the area of historical periodization. Per iodization or segmenting time is a very tricky affair. When exactly one period ends and another begins is not precisely ascertainable. The periods of history designated as ancient, medieval and modern are purely conventional and merely heuristic in character. The varying scopes of history, local, national and continental or universal, somewhat like the periods of history, are unavoidably fuzzy and shifting. Amidst all these difficulties, the volume-wise details have been planned and worked out by the editors in consultation with the Project Director and the General Editor. I believe that the editors of different volumes have also profited from the reactions and suggestions of the contributors of individual chapters in planning the volumes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother aspect of Indian history that the volume editors and contributors of the Project have carefully dealt with is the distinction and relation between civilization and culture. The material conditions which substantially shaped Indian civilization have been discussed in detail. From agriculture and industry to metallurgy and technology, from physics and chemical practices to the life sciences and different systems of medicines-all the branches of knowledge and skill which directly affect human life-form the heart of this Project. Since the periods covered by the PHISPC are extensive-prehistory, proto- has Lorry, early history, medieval history and modern history of India-we do not claim to have gone into all the relevant material conditions of human life. We had to be selective. Therefore, one should not be surprised if one finds that only some material aspects of Indian civilization have received our pointed attention, while the rest have been dealt with in principle or only alluded to.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the main aims of the Project has been to spell out the first principles of the philosophy of different schools, both pro-Vedic and anti-Vedic. The basic ideas of Buddhism, Jainism and Islam have been given their due importance. The special position accorded to philosophy is to be understood partly in terms of its proclaimed unifying character and partly to be explained in terms of the fact that different philosophical systems represent alternative worldviews, cultural perspectives, their conflict and mutual assimilation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of the volume editors and at their instance, the concerned contributors have followed a middle path between the extremes of narratives and theoretics. The underlying idea has been this: If in the process of working out a comprehensive Project like this, every contributor attempts to narrate all those interesting things that he has in the back of his mind, the enterprise is likely to prove unmanageable. If, on the other hand, particular details are consciously forced into a fixed mould or pre-supposed theoretical structure, the details lose their particularity and interesting character. Therefore, depending on the nature of the problem of discourse, most of the writers have tried to reconcile in their presentation, the specificity of narratives and the generality of theoretical orientation. This is a conscious editorial decision. Because, in the absence of a theory, however inarticulate it may be, the factual details tend to fall apart. A spiritual network or theoretical orientation makes historical details not only meaningful but also interesting and enjoyable.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother editorial decision which deserves spelling out is the necessity or avoidability of duplication of the same theme in different volumes or even in the same volume. Certainly, this Project is not an assortment of several volumes. Nor is any volume intended to be a miscellany. This Project has been designed with a definite end in view and has a structure of its own. The character of the structure has admittedly been influenced by the variety of themes accommodated within it. Again it must be understood that the complexity of the structure is rooted in the aimed integrality of the Project itself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe long and in-depth editorial discussion has led us to several unanimous conclusions. Firstly, our Project is going to be unique, unrivalled and discursive in its attempt to integrate different forms of science, technology, philosophy and culture. Its comprehensive scope, continuous character and accent on culture distinguish it from the works of such Indian authors as P.C. Ray, B.N. Seal, Binoy Kumar Sarkar and S.N. Sen and also from such Euro-American writers as Lynn Thorndike, George Sarton and Joseph Needham. Indeed, it would be no exaggeration to suggest that it is for the first time that an endeavour of so comprehensive a character, in its exploration of the social, philosophical and cultural characteristics of a distinctive world civilization-that India-has been attempted in the domain of scholarship.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSecondly, we try to show the linkages between different branches of learning as different modes of experience in an organic manner and without resorting to a kind of reductionism, materialism or spiritualistic. The internal dialectics of organicism without reductionism allows fuzziness, discontinuity and discreteness within limits. Thirdly, positively speaking, different modes of human experience-scientific, artistic, etc., have their own individuality, not necessarily autonomy. Since all these modes are modifications and articulations of human experience, these are bound to have between them some finely graded commonness. At the same time, it has been recognized that reflection on different areas of experience and investigation brings to light new insights and findings. The growth of knowledge requires humans, in general, and scholars, in particular, to identify the distinctness of different branches of learning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFourthly, to follow simultaneously the twin principles of: (a) individuality of human experience as a whole, and (b) individuality of diverse disciplines, are not at all an easy task. Overlap of themes and duplication of the terms of discourse become unavoidable at times. For example, in the context of Dharmasiistra, the writer is bound to discuss the concept of value. The same concept also figures in economic discourse and also occurs in a discussion on fine arts. The conscious editorial decision has been that, while duplication should be kept to its minimum, for the sake of intended clarity of the themes under discussion, their reiteration must not be avoided at high intellectual cost.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFifthly, the scholars working on the Project are drawn from widely different disciplines. They have brought to our notice an important fact that has clear relevance to our work. Many of our contemporary disciplines like economics and sociology did not exist, at least not in their present form, just two centuries ago or so. For example, before the middle of the nineteenth century, sociology as a distinct branch of knowledge was unknown. The term is said to have been coined first by the French philosopher Auguste Comte in 1838. Obviously, this does not mean that the issues discussed in sociology were not there. Similarly, Adam Smith's (1723-90) famous work The Wealth of Nations is often referred to as the first authoritative statement of the principles of (what we now call) economics. Interestingly enough, the author was equally interested in ethics and jurisprudence. It is clear from history that the nature and scope of different disciplines undergo change, at times very radically, over time. For example, in India 'Arthasiistra' does not mean the science of economics as understood today. Besides the principles of economics, the Arthasastra of ancient India discusses at length those of governance, diplomacy and military science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSixthly, this brings us to the next editorial policy followed in the Project. We have tried to remain very conscious of what may be called indeterminacy or inexactness of translation. When a word or expression of one language is translated into another, some loss of meaning or exactitude seems to be unavoidable. This is true not only in bilingual relations like Sanskrit-English and Sanskrit-Arabie but also in those of Hindi- Tamil and Hindi-Bengali. In recognition of the importance of the language-bound and context-relative character of meaning we have solicited from many learned scholars, contributions, written in vernacular languages. In order to minimize the miseffect of semantic inexactitude we have solicited translational help of that type of bilingual scholars who know both English and the concerned vernacular language, Hindi, Tamil, Telugu, Bengali or Marathi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeventhly and finally, perhaps the place of technology as a branch of knowledge in the composite universe of science and art merits some elucidation. Technology has been conceived in very many ways, e.g., as autonomous, as a 'standing reserve', as liberating or enlarged mental, and alimentative or estranged mental force. The studies undertaken by the Project show that, in spite of its much-emphasized mechanical and alimentative characteristics, technology embodies a very useful mode of knowledge that is peculiar to man. The Greek root words of technology are techno (art) and logos (science). This is the basic justification for recognizing technology as closely related to both epistemology, the discipline of valid knowledge, and axiology, the discipline of freedom and values. It is in this context that we are reminded of the definition of man as homo techniques. In Sanskrit, the word closest to techno is kola which means any practical art, any mechanical or fine art. In the Indian tradition, in Saivatantra, for example, among the arts (kala) are counted dance, drama, music, architecture, metallurgy, knowledge of dictionary, encyclopedia and prosody. The closeness of the relationship between arts and sciences, technology and other forms of knowledge is evident from these examples and was known to the ancient people. The human quest for knowledge involves the use of both head and hand. Without a mind, the body is a corpse and the disembodied mind is a bare abstraction. Even for our appreciation of what is beautiful and the creation of what is valuable, we are required to exercise both our intellectual competence and physical capacity. In a manner of speaking, one might rightly affirm that our psychosomatic structure is a functional connector between what we are and what we could be, between the physical and the beyond. To suppose that there is a clear-cut distinction between the physical world and the psychosomatic one amount to a denial of the possible emergence of higher logic- mathematical, musical and other capacities. The very availability of aesthetic experience and creation proves that the supposed distinction is somehow overcome by what may be called the bodily self or embodied mind.\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%\"\u003eTable of Transliteration\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003exii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eD.P. Chattopadhyaya\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVaise~Ika Slitras And Their Commentary Literature\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1-164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika=-What Does It Mean?\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKa~ada- The Propounder of the System\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTheory of the Jaina Origin of the Vaisesika\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Problem of the Vaisesikasiitras and their Interpretation\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDharma and Adrsta in the Vaisesika Philosophy\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eContents of the Vaisesika Siitras\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Vaisesika Siitras of Kanada\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAtreya-the Bhasyakara\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCandrananda and his Vrtti\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBhatta Vadindra=-the Vaisesika\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA Fragmentary Vaisesikasiitravrtti\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSankararnisra and his Upaskara\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eJayanarayana Tarkapaficanana and his (Kanadasiitra) Vivrti\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDifferent other Bhasyas (Commentaries) on Kanada Siitras\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKailasacandra Siromani and his Tarkalamkarabhasyapariksa\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePadarthadharmasajyigraha And Its Commentary Literature\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e165-304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Problem of Immediate Successors of Kanada upto Prasastapada\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDasapadarthasastra of Candramati\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePrasastapada\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePadarthadharmasamgraha: Its Special Features\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSutra Elements in the Padarthadharmasamgraha\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNon-Surra Elements in the Padarthadharmasamgraha\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Categories\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSimilarities and Dissimilarities Among the Six Categories\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGod\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eProcess of Creation and Destruction of the Four Mahabhutas\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAtomism\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Theory of Pilupaka\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDuality (Dvitva)\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDisjunction Produced by Disjunction\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePriority and Posteriority\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePerception\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eInference\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eInference-Components\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePseudo-Probans\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalogy Not a Separate Pramana\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVerbal Testimony-Not a Separate Pramana\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSalikanatha-The Vaisesika\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVyomsivacarya\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVyomavati\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSrldhara and his Nyayakandali\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSridhara's Criticism of Vyomasiva\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCommentaries on the Nyayakandali\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eUdayanacarya\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKiranaval]\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCommentaries on the Kiranavali\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGopinatha and his Prasastapadabha~ya-Bhava-Prakasika\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eJagadisa Tarkalamkara and his Sukti\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePadmanabhamisra and his Setu\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eV Aise~Ika Tracts\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e305-366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLaksanavali of Udayana\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSesa Samgadhara and his Nyayamuktavali\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSarvadeva and his Pramanarnafijan\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVadivagisvara and his Manamanohara\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSrivallabhacarya and his Nyayalilavati\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNyayalilavati\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCommentaries on the Nyayalilavati\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSivadiryarnisra and his Saptapadarthi\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSankaramisra and his Kanadarahasya\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRaghunatha Siromani and his Padarthakhandana alias Padarthatattvavivecana or\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePadarthatatrvanirupana\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCommentaries on the Padarthakhandana (Padarthatattvavivecana or\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePadarthatattvanirupana) of Raghunatha Siromani\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKanada Tarkavagisa and his Bhasaratna\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBhasapariccheda and its Commentaries\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRarnabhadra Sarvabhauma and his Gunarahasya\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRaddhantarnuktahara and Kanadarahasya\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eJagadisa Tarkalamkara and his Tarkamrta\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBhaskara and his Gunaratnavali\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnnarnbhatta and his Tarkasamgraha\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCommentaries on the Tarkasarngraha\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRaghudeva Nyayalamkara and his Dravyasarasamgraha\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eJayarama Nyayapaficanana and his Padartharnala\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLaugaksi Bhaskara and his Padarthamalaprakasa\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKaunda Bhatta and his Padarthadipika\u003c\/td\u003e\n\u003ctd\u003e360\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVenidatta and his Padartharnandana\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSrinivasa and his Nyayasiddhanta-tatrvamrta\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSome other Vaisesika Tracts\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eV Aisesika Elements In Non-V Aisesika Works And Relation Of The Vaisesika System With Other Systems Of Indian Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e367-455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVatsyayana and the Vaisesika System\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eUddyotakara as a Vaisesika\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika in the Kashmiri Nyaya Works\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eJayanta Bhatta and the Vaisesika Philosophy\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBhasarvajfia and the Vaisesika Philosophy\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVacaspatimisra's Tatparyatika and the Vaisesika System\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in Udayana's Nyaya-varttika-tatparya-parisuddhi\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in Vardhamana's Works\u003c\/td\u003e\n\u003ctd\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in the Tarkabhasa of Kesavamisra\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in the Tarkabhasaprakasika of Cinnarnbhatta\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in the Pramanasarnuccaya, Vrtti and the Visalarnalavati\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in the Tattvasamgraha of Santaraksita and the Pafijika of Kamalasila 410\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in Nyayaviniscayavivarana of Vadiraja\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Elements in Prabhacandra's Works\u003c\/td\u003e\n\u003ctd\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVisesa in Vyasatirtha's Nyayamrta\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika in the Citsukhi and the Nayanaprasadini\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Categories in the Ayurveda\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVaisesika Philosophy in the Darsanasamgrahas\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDifferences between the Vaisesika and the Nyaya\u003c\/td\u003e\n\u003ctd\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsakas and the Vaisesikas\u003c\/td\u003e\n\u003ctd\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Vedantins and the Vaisesikas\u003c\/td\u003e\n\u003ctd\u003e446\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Samkhyas and the Vaisesikas\u003c\/td\u003e\n\u003ctd\u003e449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Buddhists and the Vaisesikas\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Jainas and the Vaisesikas\u003c\/td\u003e\n\u003ctd\u003e451\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e457\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Anantalal Thakur","offers":[{"title":"Default Title","offer_id":42938725597322,"sku":"","price":1350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/originanddevelopmentofthevaisesikasystem.jpg?v=1684492490"},{"product_id":"philosophical-concepts-relevant-to-sciences-in-indian-tradition-history-of-science-philosophy-and-culture-in-indian-civilization-volume-3-part-4","title":"Philosophical Concepts Relevant to Sciences in Indian Tradition (Volume 3, Part 4)","description":"\u003cp style=\"text-align: left;\"\u003eThe volumes of the Project on The History of Science, Philosophy and Culture in Indian Civilization aim at discovering the main aspects of India's heritage and presenting them in an interrelated way. These volumes, in spite of their unitary look, recognize the difference between the areas of material civilization and those of ideational culture. The Project is not being executed by a single group of thinkers and writers who are methodologically uniform or ideologically identical in their commitments. In fact, contributions are made by different scholars with different ideological persuasions and methodological approaches. The Project is marked by what may be called 'methodological pluralism'.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn spite of its primarily historical character, this Project, both in its conceptualization and execution, has been shaped by many scholars drawn from different disciplines. It is for the first time that an endeavour of such a unique and comprehensive character has been undertaken to study critically a major world civilization like India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Indian civilization, like all other civilizations, settled or nomadic, developed some basic concepts to define their relations with nature and organize their collective life. There is a widespread belief in some countries, particularly the West, that India's intellectual tradition has been mainly metaphysical and religious. That this view is substantially mistaken and that India, together with its philosophical and religious traditions, consciously developed a scientific tradition has been shown by the late Pranab Kumar Sen and his colleagues in this Volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCategories and concepts used in philosophical and scientific disciplines have their refined implications which are articulated only in well-defined and exact ideas. The Editors of and Contributors to this Volume have taken the necessary pains to explicate the abstract concepts in relatively simple ways, trying to bring them close to the world of our experience. While Indian philosophers are not averse to abstract and subtle thinking, they are generally disposed to relate the same to the world of ordinary experience for the sake of easy intelligibility.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA close reading of the papers contributed to the Volume makes it clear that the basic themes of Indian systems of philosophy have been open-ended and interactive with their counterparts as available in other civilizations and systems of thought and action. The Introduction to this Volume would help the reader to follow the contents and the structure of the work. Students, researchers and the general public are bound to find this Volume very interesting and instructive.\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\u003eD.P. CHATTOPAD HYAYA,\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003eM.A., LL.B., PhD (Calcutta and London School of Economics), D. Litt. (Honoris Causa) researched, studied Law, Philosophy and History and taught at various Universities in India, Asia, Europe and the USA from 1954 to 1994. Founder-Chairman of the Indian Council of Philosophical Research (1981-1990) and President-cum- Chairman of the Indian Institute of Advanced Study, Shimla (1984-1991), Chattopadhyaya is currently the Project Director of the multidisciplinary 96-Vol. Project of History of Indian Science, Philosophy and Culture (PHISPC) and Chairman of the Centre for Studies in Civilizations (CSC). Among his 35 publications, authored 18 and edited 17, are Individuals and Societies (1967), Individuals and Worlds (1976), Sri Aurobindo and Karl Marx (1988), Anthropology and Historiography of Science (1990), Induction, Probability and Skepticism (1991), Sociology, Ideology and Utopia (1997), Societies, Cultures and Ideologies (2000), Interdisciplinary Studies in Science, Society, Value and CivilizationalDialogue (2002) and Philosophy of Science, Phenomenology and Other Essays (2003). Besides, he has also held high public Offices like Union Cabinet Ministership and State Governorship.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003ePRANAB KUMAR SEN (late)\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eProfessor Emeritus, Jadavpur University, Calcutta was one of the leading philosophers of our country. His academic interests include the pursuit of Philosophical Logic, Philosophy of Language, Metaphysics and Ontology, Philosophy of Kant, Epistemology and Ethics. During the last few years of his life, he turned his attention to Classical Indian Philosophy, which he admired quite early in life but did not pursue. He found affinity of his own ideas with the philosophical insights of the realists in India, especially the Nyaya-Vaisesika Philosophers. Professor Sen received many academic distinctions and honours in his lifetime. He was Visiting Professor at the University of California, Los Angeles, 1977-78, the University of Pune, 1990 and the Indian Institute of Advanced Study, Shimla, 1995. He was Visiting Fellow at Visva Bharati, Shanti Niketan, 1968, All Souls College, Oxford, 1983-84, Magdalen College, Oxford, 1988, Common Wealth Academic Staff Fellow, Oxford University, 1972-73, a Specialist Fellowship Grantee, Helsinki University, 1973, a Senior Fulbright Research Fellow at the University of Chicago, California at Los Angeles, California at Berkeley, Harvard, Princeton and Pittsburgh 1977-78. As an invited panellist he attended the Twentieth World Congress in Philosophy held in Boston, in 1998. He is the author of two invaluable books dealing with contemporary problems in Philosophy - Logic, Induction and Ontology and Reference and Truth. He has edited 6 Volumes of Philosophical essays and published a large number of seminal articles in national and international journals and anthologies.\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 Pranab Kumar Sen was born in 1931 and passed away in 1999. His long career as a teacher was marked by the pursuit of knowledge, and rare dedication to the profession of teaching, thinking and writing. Those who had the privilege of working with him can never forget the ideal colleague that they found in him. The students and researchers who had the opportunity to study under and with him can never forget his affection and concern for them. As a teacher, he was very demanding but giving in disposition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Sen taught and researched at many universities in India and abroad. He had intimate academic and personal relationships with several distinguished philosophers from India, Europe and America. His longest association was of course with Jadavpur University and in shaping the faculty composition of the Department of Philosophy as also in the establishment of it as a Centre of Advanced Study of Philosophy. His contribution and hard work will be remembered for a long time to come.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Sen's publications, both books and articles, are numerous. While some of his works have been published, some more are yet to be brought out. One of the last works, which he had in mind and started working on, is this Volume, Philosophical Concepts Relevant to Sciences in Indian Tradition, which is being brought out in two parts. The structure of the Volume, its thematic contents and identification of the competent contributors are largely due to him. While he was in the midst of the time-taking work as an Editorial Fellow, he, unfortunately, passed away, leaving the work to his colleagues who were deeply associated with the planning of the Volume and the ways of its execution. In his absence the execution of his plan, one can well imagine, could not be as perfect as he himself would have wished. Even then as General Editor of this Project, I must say the quality that is evident in the content of the Volume is undoubtedly because of the sustained hard work and exceptional cooperation between the Editorial colleagues chosen by the late Professor Sen.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI cannot readily recall any Volume of this comprehension and quality which has been published in the area of Philosophy of Science with special reference to the ancient and medieval tradition of India. I, together with my other colleagues on the Project, like to put on record our sincere thanks to Professors Prabal Kumar Sen, Sri Lekha Datta, Amita Chatterjee and Rupa Bandyopadhyay. Also, we must put on record our deep gratitude to all the contributors to the Volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur in-house Editorial and other Staff members have gone out of their way to bring out this book under very trying circumstances. I must thank them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is dedicated to the memory of Professor Pranab Kumar Sen as our tribute.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eGeneral Introduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eI\u003c\/b\u003e\u003cbr\u003eIt is understandable that man, shaped by Nature, would like to know Nature. The human ways of knowing Nature are evidently diverse, theoretical and practical, scientific and technological, artistic and spiritual. This diversity has, on scrutiny, been found to be neither exhaustive nor exclusive. The complexity of physical nature, life-world and, particularly, the human mind is so enormous that it is futile to follow a single method for comprehending all the aspects of the world in which we are situated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne need not feel bewildered by the variety and complexity of worldly phenomena. After all, both from traditional wisdom and our daily experience, we know that our own nature is not quite alien to the structure of the world. Positively speaking, the elements and forces that are out there in the world are also present in our body-mind complex, enabling us to adjust ourselves to our environment. Not only the natural conditions but also the social conditions of life have instructive similarities between them. This is not to underrate in any way the difference between the human ways of life all over the world. It is partly due to the variation in climatic conditions and partly due to the distinctness of production-related tradition, history and culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThree broad approaches are discernible in the works on the historiography of civilization, comprising science and technology, art and architecture, social sciences and institutions. Firstly, some writers are primarily interested in discovering the general laws which govern all civilizations spread over different con tenants. They tend to underplay what they call the noisy local events of the external world and the peculiarities of different languages, literature and histories. Their accent is on the unity of Nature, the unity of science and the unity of mankind. The second group of writers, unlike the generalist or transcendentalist ones, attach primary importance to the distinctiveness of every culture. To these writers, human freedom and creativity are extremely important and basic in character. Social institutions and the cultural articulations of human consciousness, they argue, are bound to be expressive of the concerned people's consciousness. By implication, they tend to reject concepts like archetypal consciousness, universal mind and providential history. There is a third group of writers who offer a composite picture of civilizations, drawing elements both from their local and common characteristics. Every culture has its local roots and peculiarities. At the same time, it is pointed out that due to demographic migration and immigration over the centuries an element of compositeness emerges almost in every culture. When, due to a natural calamity or political exigencies people move from one part of the world to another, they carry with them, among other things, their language, cultural inheritance and their ways of living.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn light of the above facts, it is not at all surprising that comparative anthropologists and philologists are intrigued by the striking similarity between different language families and the rites, rituals and myths of different peoples. Speculative philosophers of history, heavily relying on the findings of epigraphy, ethnography, archaeology and theology, try to show in very general terms that the particulars and universals of culture are 'essentially' or 'secretly' interrelated. The spiritual aspects of culture like dance and music, beliefs pertaining to life, death and duties, on analysis, are found to be mediated by the material forms of life like weather forecasting, food production, urbanization and the invention of the script. The transition from the oral culture to the written one was made possible because of the mastery of symbols and rules of measurement. Speech precedes grammar and poetry prosody. All these show how the 'matters' and 'forms' of life are so subtly interwoven.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eII\u003c\/b\u003e\u003cbr\u003eThe PHISPC publications on the History of Science, Philosophy and Culture in Indian Civilization, in spite of their unitary look, do recognize the differences between the areas of material civilization and those of ideational culture. It is not a work of a single author. Nor is it being executed by a group of thinkers and writers who are methodologically uniform or ideologically identical in their commitments. In conceiving the Project we have interacted with, and been influenced by, the writings and views of many Indian and non-Indian thinkers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe attempted unity of this Project lies in its aim and inspiration. We have in India many scholarly works written by Indians on different aspects of our civilization and culture. Right from the pre-Christian era to our own time, India has drawn the attention of various countries in Asia, Europe and Africa, Some of these writings are objective and informative and many others are based on insufficient information and hearsay, and therefore not quite reliable, but they have their own value. Quality and viewpoints keep on changing not only because of the adequacy and inadequacy of evidence but also, perhaps more so, because of the bias and prejudice, religious and political conviction, of the writers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides, it is to be remembered that history, like Nature, is not an open book to be read alike by all. The past is mainly enclosed and only partially disclosed. History is, therefore, partly objective or 'real' and largely a matter of construction. This is one of the reasons why some historians themselves think that it is a form of literature or art. However, it does not mean that historical construction is 'anarchic' and arbitrary. Certainly, imagination plays an important role in it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut its character is basically dependent upon the questions which the historian raises and wants to understand or answer in terms of the ideas and actions of human beings in the past ages. In a way, history, somewhat like the natural sciences, is engaged in answering questions and in exploring relationships of cause and effect between events and developments across time. While in the natural sciences, the scientist poses questions about nature in the form of hypotheses, expecting to elicit authoritative answers to such questions, the historian studies the past, partly for the sake of understanding it for its own sake and partly also for the light which the past throws upon the present, and the possibilities which it opens up for moulding the future. But the difference between the two approaches must not be lost sight of. The scientist is primarily interested in discovering laws and framing theories, in terms of which, different events and processes can be connected and anticipated. His interest in the conditions or circumstances of attending the concerned events is secondary. Therefore, scientific laws turn out to be basically abstract and easily expressible in terms of mathematical language. In contrast, the historian's main interest centres around specific events, human ideas and actions, not general laws. So, the historian, unlike the scientist, is obliged to pay primary attention to the circumstances of the events he wants to study. Consequently, history, like most other humanistic disciplines, is concrete and particularist. This is not to deny the obvious truth that historical events and processes consisting of human ideas and actions show some trend or other and weave some pattern or other. If these trends and patterns were not there at all in history, the study of history as a branch of knowledge would not have been profitable or instructive. But one must recognize that historical trends and patterns, unlike scientific laws and theories, are not general or purported to be universal in their scope.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eIII\u003c\/b\u003e\u003cbr\u003eThe aim of this Project is to discover the main aspects of Indian culture and present them in an interrelated way. Since our culture has influenced, and has been influenced by, the neighbouring cultures of West Asia, Central Asia, East Asia and Southeast Asia, attempts have been made here to trace and study these influences in their mutuality. It is well known that during the last three centuries, European presence in India, both political and cultural, has been very widespread. In many volumes of the Project, considerable attention has been paid to Europe and through Europe to other parts of the world. For the purpose of a comprehensive cultural study of India, the existing political boundaries of South Asia today are more of a hindrance than a help. Cultures, like languages, often transcend the bounds of changing political territories.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf the inconstant political geography is not a reliable help to the understanding of the layered structure and spread of culture, a somewhat comparable problem is encountered in the area of historical periodization. Periodization or segmenting time is a very tricky affair. When exactly one period ends and another begins is not precisely ascertainable. The periods of history designated as ancient, medieval and modern are purely conventional and merely heuristic in character. The varying scopes of history, local, national and continental or universal, somewhat like the periods of history, are unavoidably fuzzy and shifting Amidst all these difficulties, the volume-wise details have been planned and worked out by the editors in consultation with the Project Director and the General Editor. I believe that the editors of different volumes have also profited from the reactions and suggestions of the contributors of individual chapters in planning the volumes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother aspect of Indian history that the volume editors and contributors of the Project have carefully dealt with is the distinction and relation between civilization and culture. The material conditions which substantially shaped Indian civilization have been discussed in detail. From agriculture and industry to metallurgy and technology, from physics and chemical practices to the life sciences and different systems of medicines-all the branches of knowledge and skill which directly affect human life-form the heart of this Project. Since the periods covered by the PHISPC are extensive-prehistory, proto-history, early history, medieval history and modern history of India-we do not claim to have gone into all the relevant material conditions of human life. We had to be selective. Therefore, one should not be surprised if one finds that only some material aspects of Indian civilization have received our pointed attention, while the rest have been dealt with in principle or only alluded to.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the main aims of the Project has been to spell out the first principles of the philosophy of different schools, both pro-Vedic and anti-Vedic. The basic ideas of Buddhism, Jainism and Islam have been given their due importance. The special position accorded to philosophy is to be understood partly in terms of its proclaimed unifying character and partly to be explained in terms of the fact that different philosophical systems represent alternative worldviews, cultural perspectives, their conflict and mutual assimilation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of the volume editors and at their instance, the concerned contributors have followed a middle path between the extremes of narrative and theoretician. The underlying idea has been this: If in the process of working out a comprehensive Project like this, every contributor attempts to narrate all those interesting things that he has in the back of his mind, the enterprise is likely to prove unmanageable. If, on the other hand, particular details are consciously forced into a fixed mould or pre-supposed theoretical structure, the details lose their particularity and interesting character. Therefore, depending on the nature of the problem of discourse, most of the writers have tried to reconcile in their presentation, the specificity of narrative and the generality of theoretical orientation. This is a conscious editorial decision. Because, in the absence of a theory, however inarticulate it may be, the factual details tend to fall apart. A spiritual network or theoretical orientation makes historical details not only meaningful but also interesting and enjoyable.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother editorial decision which deserves spelling out is the necessity or avoidability of duplication of the same theme in different volumes or even in the same volume. Certainly, this Project is not an assortment of several volumes. Nor is any volume intended to be a miscellany. This Project has been designed with a definite end in view and has a structure of its own. The character of the structure has admittedly been influenced by the variety of themes accommodated within it. Again it must be understood that the complexity of the structure is rooted in the aimed integrality of the Project itself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eIV\u003c\/b\u003e\u003cbr\u003eThe long and in-depth editorial discussion has led us to several unanimous conclusions. Firstly, our Project is going to be unique, unrivalled and discursive in its attempt to integrate different forms of science, technology, philosophy and culture. Its comprehensive scope, continuous character and accent on culture distinguish it from the works of such Indian authors as P. C. Ray, B.N. Seal, Binoy Kumar Sarkar and S.N. Sen and also from such Euro-American writers as Lynn Thorndike, George Sarton and Joseph Needham. Indeed, it would be no exaggeration to suggest that it is for the first time that an endeavour of so comprehensive a character, in its exploration of the social, philosophical and cultural characteristics of a distinctive world civilization-that India-has been attempted in the domain of scholarship.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSecondly, we try to show the linkages between different branches of learning as different modes of experience in an organic manner and without resorting to a kind of reductionism, materialism or spiritualism. The internal dialectics of organicism without reductionism allows fuzziness, discontinuity and discreteness within limits.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThirdly, positively speaking, different modes of human experience-scientific, artistic, etc., have their own individuality, not necessarily autonomy. Since all these modes are modifications and articulations of human experience, these are bound to have between them some finely graded commonness. At the same time, it has been recognized that reflection on different areas of experience and investigation brings to light new insights and findings. The growth of knowledge requires humans, in general, and scholars, in particular, to identify the distinctness of different branches of learning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFourthly, following simultaneously the twin principles of (a) individuality of human experience as a whole, and (b) individuality of diverse disciplines, are not at all an easy task. Overlap of themes and duplication of the terms of discourse become unavoidable at times. For example, in the context of Dharmasiistra, the writer is bound to discuss the concept of value. The same concept also figures in economic discourse and also occurs in a discussion on fine arts. The conscious editorial decision has been that, while duplication should be kept to its minimum, for the sake of intended clarity of the themes under discussion, their reiteration must not be avoided at high intellectual cost.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFifthly, the scholars working on the Project are drawn from widely different disciplines. They have brought to our notice an important fact that has clear relevance to our work. Many of our contemporary disciplines like economics and sociology did not exist, at least not in their present form, just two centuries ago or so. For example, before the middle of the nineteenth century, sociology as a distinct branch of knowledge was unknown. The term is said to have been coined first by the French philosopher Auguste Comte in 1838. Obviously, this does not mean that the issues discussed in sociology were not there. Similarly, Adam Smith's (1723-90) famous work The Wealth of Nations is often referred to as the first authoritative statement of the principles of (what we now call) economics. Interestingly enough, the author was equally interested in ethics and jurisprudence. It is clear from history that the nature and scope of different disciplines undergo change, at times very radically, over time. For example, in India by 'Arthasastra' does not mean the science of economics as understood today. Besides the principles of economics, the Arthasiistra of ancient India discusses at length those of governance, diplomacy and military science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSixthly, this brings us to the next editorial policy followed in the Project. We have tried to remain very conscious of what may be called indeterminacy or inexactness of translation. When a word or expression of one language is translated into another, some loss of meaning or exactitude seems to be unavoidable. This is true not only in bilingual relations like Sanskrit-English and Sanskrit-Arabic but also in those of Hindi-Tamil and Hindi-Bengali. In recognition of the importance of the language-bound and context-relative character of meaning we have solicited from many learned scholars, contributions, written in vernacular languages. In order to minimize the miss effect of semantic inexactitude we have solicited translational help of that type of bilingual scholars who know both English and the concerned vernacular language, Hindi, Tamil, Telugu, Bengali or Marathi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeventhly and finally, perhaps the place of technology as a branch of knowledge in the composite universe of science and art merits some elucidation. Technology has been conceived in very many ways, e.g., as autonomous, as a 'standing reserve', as liberating or enlargement, and as an alienation or estrangement force. The studies undertaken by the Project show that in spite of its much-emphasized mechanical and alternative characteristics, technology embodies a very useful mode of knowledge that is peculiar to man. The Greek root words of technology are techne (art) and logos (science). This is the basic justification for recognizing technology as closely related to both epistemology, the discipline of valid knowledge, and axiology, the discipline of freedom and values. It is in this context that we are reminded of the definition of man as homo technikas. In Sanskrit, the word closest to techne is kala which means any practical art, any mechanical or fine art. In the Indian tradition, in Saioatantra, for example, among the arts (kala) are counted dance, drama, music, architecture, metallurgy, knowledge of dictionary, encyclopaedia and prosody. The closeness of the relationship between arts and sciences, technology and other forms of knowledge is evident from these examples and was known to the ancient people. The human quest for knowledge involves the use of both head and hand. Without a mind, the body is a corpse and the disembodied mind is a bare abstraction. Even for our appreciation of what is beautiful and the creation of what is valuable, we are required to exercise both our intellectual competence and physical capacity. In a manner of speaking, one might rightly affirm that our psychosomatic structure is a functional connector between what we are and what we could be, between the physical and the beyond. To suppose that there is a clear-cut distinction between the physical world and the psychosomatic one amount to a denial of the possible emergence of higher logical, mathematical, musical and other capacities. The very availability of aesthetic experience and creation proves that the supposed distinction is somehow overcome by what may be called the bodily self or embodied mind.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"05%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditors\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eContributors\u003c\/td\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003eXXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSection I: Foundational and Meta-scientific Concepts\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003ePhilosophical Concepts Relevant to Sciences-An Overview\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eRta, Satya, Tattva, Tathya\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eCategories (Padartha-s) in Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDefinition (Laksana)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eRelation (Sambandha)\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSatta\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eUniversals (Jati)\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Concept of Abhava\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eKarya-Karana-Bhava\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Concept of Srsti and Pralaya: An Indian Approach\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eAdrsta\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Concepts of Jnana, Prama and Aprama\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003ePramana: Its Nature and Classification\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eTheories of Truth: A Comparative Analysis\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eTheories about Bhrama\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eSamsaya\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eIndian Scepticism and its Refutation\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003ePerception\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya View of Vyapti\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eVyapti: Bauddha and Jaina Views\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eSome Formal Features of Navya-Nyaya\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSection II: Concepts Relevant to Formal Sciences\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eIntroduction to Concepts Relevant to Formal Sciences\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSome Aspects of The Navya-Nyaya Theory of Pervasion\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Concepts of Anumana: Alternative Views\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eAvayava (Members of Inference)\u003c\/td\u003e\n\u003ctd\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003ePaksata\u003c\/td\u003e\n\u003ctd\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eParamarsa\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eHetvabhasa: The Nyaya Theory\u003c\/td\u003e\n\u003ctd\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eHetvabhasa-s in Indian Philosophical Systems Other Than the Nyaya\u003c\/td\u003e\n\u003ctd\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eNumber\u003c\/td\u003e\n\u003ctd\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eSankhya\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eSankhya and Samuha\u003c\/td\u003e\n\u003ctd\u003e563\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eSystematization of Sanskrit Grammar\u003c\/td\u003e\n\u003ctd\u003e581\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eClassification of Terms\u003c\/td\u003e\n\u003ctd\u003e609\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eOn Karaka.Vibhakti and Samasa\u003c\/td\u003e\n\u003ctd\u003e631\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003ePada and Vakya\u003c\/td\u003e\n\u003ctd\u003e645\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eAbhidha: A Critique\u003c\/td\u003e\n\u003ctd\u003e651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Meaning of Prefix and Particle\u003c\/td\u003e\n\u003ctd\u003e661\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eThe Meaning of Verbs and Verb-endings\u003c\/td\u003e\n\u003ctd\u003e673\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eLaksana-vrtti and Gauni-vrtti\u003c\/td\u003e\n\u003ctd\u003e685\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eSome Features of Navya-Nyaya Semantic Theory\u003c\/td\u003e\n\u003ctd\u003e689\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eVyanjana\u003c\/td\u003e\n\u003ctd\u003e705\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eAdhyasa and Bauddha Padartha\u003c\/td\u003e\n\u003ctd\u003e721\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eApohavada\u003c\/td\u003e\n\u003ctd\u003e727\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eVakyarthavicara\u003c\/td\u003e\n\u003ctd\u003e737\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eSabdanityatva\u003c\/td\u003e\n\u003ctd\u003e757\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eSphotavada\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eTatparya and Tatparyagrahakalingas\u003c\/td\u003e\n\u003ctd\u003e775\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eRules for Interpretation of Scriptural Texts\u003c\/td\u003e\n\u003ctd\u003e789\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eSangati\u003c\/td\u003e\n\u003ctd\u003e793\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eNitartha and Neyartha Texts\u003c\/td\u003e\n\u003ctd\u003e799\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e813\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Pranab Kumar Sen","offers":[{"title":"Default Title","offer_id":42938736640138,"sku":"","price":2750.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/PhilosophicalConceptsRelevanttoSciencesinIndianTradition.webp?v=1684493624"},{"product_id":"hanuman-in-art-culture-thought-and-literature","title":"Hanuman in Art, Culture, Thought and Literature","description":"\u003cp style=\"text-align: left;\"\u003eEver since the dawn of civilization in the country, several deities emerged on the Indian religious scene; while some of them vanished into oblivion as suddenly as they had mushroomed, some of them left an indelible impression in the minds of the people and are adored in one form or the other even during the modern times. Hanuman happens to be one such deity. Though scholars have tried to trace the presence of Hanuman in the Vedic literature in the form of Vrsakapi, the Brahma Purana, however, recognizes Vrsakapi to be none else than Hanuman himself. Hanuman, as such, however, was introduced by Valmiki for the first time in the Ramayana where initially he had an insignificant role as a minister of Sugriva. His personality got a great boost soon after he came in contact with Rama and Laksmana, the Ayodhya princes. In fact, most of the episodes in the Kiskindha, Sundara, and Yuddha Kandas of the Ramayana hover around Hanuman. There, he is presented as an excellent warrior, a devoted servant, a diplomat par excellence, a most intelligent person, and the one, who possesses all the virtues, and could render selfless service to one and all. He never had any aspirations of his own and his entire performance in the epic was dedicated to the service of others. He could perform such heroic deeds, which none else even Rama and Laksmana could do.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work which indeed is of an encyclopaedic nature, highlights in considerable detail, the performance of Hanuman as spelled out in various texts as well as that projected in the Indian plastic art.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout The Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author, a graduate of the Punjab University, served in a curatorial capacity in the Central Asian Antiquities Museum, New Delhi, the Archaeological Museum, Nalanda, and the Archaeological section of the Indian Museum, Calcutta for a number of years. He has to his credit the scientific documentation of over fifty thousand antiquities, in the museums, representing the rich cultural heritage of the country and comprising of sculptures, bronzes, terracottas, heads, seals and sealings, ancient Indian numismatics, woodwork, miniatures and paintings, textiles and Pearce collection of gems, ranging from earliest times to the late medieval period. He was awarded, in 1987 a Fellowship for his monograph on the Temples of Himachal Pradesh by the Indian Council of Historical Research, New Delhi. The glimpses of the author’s works are provided hereunder:-\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;\"\u003e(We bow to Hanuman who is the son of Maruta, the Wind god, a devotee of Rama, the brave among the Vanaras, the friend of Sugriva, destroyer of Lanka, the one who crossed the vast ocean, the remover of the agony of Sita by carrying the ring to Rama to her, who prescribed the death of Ravana and the one who is Paramatma).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the early Vedic texts, there is a deity called Vrsakapi, who happened to be the friend of Indra and who rescued Indra from demonic bondage. The word Vrsakapi represents a monkey with the strength of Vrsa or a bull, or a huge monkey because Vrsa stands for a bull as well as for a creature of gigantic proportions. The reference to Vrsakapi in the Vedic literature is somewhat obscure but in the Brahma Purana the episode of Vrsakapi has been described somewhat elaborately; he is stated to have emerged out of the waters of Ganga, with tejas of Brahma, Visnu, and Siva. The same text identifies Vrsakapi of the Vedic literature with Mahakapi Hanuman of the epic and Puranic literature. The question here arises as to why should the Vedic Vrsakapi be adopted by the epics and the Puranas as Mahakapi or Hanuman. The tradition of Vrsa representing the bull was also not lost sight of, because in the Puranic account, there is a mention of Nandi, the chief gana of Siva, having the face of a monkey, whom Ravana despised, once on a visit to Kailasa. Nandi in return cursed him that monkeys would ultimately become the cause of his destruction. This indeed is not an isolated case because in the later developed form of Brahmanical deities, there had been a tendency to adopt the Vedic gods and deify them in the later developed faiths. For example, Rudra of the Vedic texts was later conceived to be Siva, and Vedic Prajapati as Brahma, of the Puranic literature. Even Visnu of the Vedic literature was adopted in the Puranas as a four-armed god having his usual attributes of conch, cakra, mace, and lotus. These attributes of Visnu are not present in the Vedic literature. Even with the emergence of Ganesa as the god for the removal of obstacles and the bestower of success, some Vedic hymns were associated with him and the performance of the related rituals. Therefore, it would not be surprising if Vrsakapi of the Vedic literature was adopted in some modified form as Mahakapi or Hanuman in the epics and the Puranic literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere has been a discussion as to whether Hanuman was actually a species of monkey or a human being. In this connection, attention is invited to the description of Hanuman as provided in the epics, Puranas, and other classical writers of the Brahmanical faith. They have used all the synonyms of monkey for Hanuman. There is also the mention of vanara-vamsa which has been interpreted to mean the dynasty of the vanaras or monkeys. The text also testifies that this vanara-vamsa was created by the gods who incarnated at the instance of Brahma, to help Rama in his fight with Ravana. This vanara-vamsa has been conceived to be a human race by the Jain texts. Taking, however, into consideration the immense strength, intellect, wisdom, command in speech, and other infallible virtues of Hanuman, one tends to believe him to be very much human. But while doing so, the tail possessed by Hanuman comes in the way, because no human can possess a tail. The tail is also not a symbolic one, because it was used not only by Hanuman but also by Angada and others for a variety of purposes. It is therefore quite difficult to arrive at a definite conclusion on this particular issue, which has still to be examined from a close angle.\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=\"15%\"\u003eChapter -1\u003c\/td\u003e\n\u003ctd width=\"75\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e1-10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -2\u003c\/td\u003e\n\u003ctd\u003eBirth, Childhood, Education and Old Age\u003c\/td\u003e\n\u003ctd\u003e11-28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -3\u003c\/td\u003e\n\u003ctd\u003eLiterary Sources\u003c\/td\u003e\n\u003ctd\u003e29-84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -4\u003c\/td\u003e\n\u003ctd\u003eIconography\u003c\/td\u003e\n\u003ctd\u003e85-105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -5\u003c\/td\u003e\n\u003ctd\u003eArt Forms\u003c\/td\u003e\n\u003ctd\u003e106-117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -6\u003c\/td\u003e\n\u003ctd\u003ePlastic Art\u003c\/td\u003e\n\u003ctd\u003e118-150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -7\u003c\/td\u003e\n\u003ctd\u003eEpigraphy, Numismatics, Seals and Sealings\u003c\/td\u003e\n\u003ctd\u003e151-156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -8\u003c\/td\u003e\n\u003ctd\u003eBeyond Indian Frontiers\u003c\/td\u003e\n\u003ctd\u003e157-182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -9\u003c\/td\u003e\n\u003ctd\u003eMulti-faceted Profile\u003c\/td\u003e\n\u003ctd\u003e183-194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -10\u003c\/td\u003e\n\u003ctd\u003eVedic Vrsakapi to Mahakapi Hanuman\u003c\/td\u003e\n\u003ctd\u003e195-203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -11\u003c\/td\u003e\n\u003ctd\u003eVanaravamsa\u003c\/td\u003e\n\u003ctd\u003e204-216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -12\u003c\/td\u003e\n\u003ctd\u003eAdoration of Monkeys through the Ages\u003c\/td\u003e\n\u003ctd\u003e217-221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -13\u003c\/td\u003e\n\u003ctd\u003eThe Great Leap\u003c\/td\u003e\n\u003ctd\u003e222-226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -14\u003c\/td\u003e\n\u003ctd\u003eTantric Profile\u003c\/td\u003e\n\u003ctd\u003e227-232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -15\u003c\/td\u003e\n\u003ctd\u003eThe Medicinal Properties\u003c\/td\u003e\n\u003ctd\u003e233-235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -16\u003c\/td\u003e\n\u003ctd\u003eThe Vermillion\u003c\/td\u003e\n\u003ctd\u003e236-237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -17\u003c\/td\u003e\n\u003ctd\u003eAs a Cult Deity\u003c\/td\u003e\n\u003ctd\u003e238-242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -18\u003c\/td\u003e\n\u003ctd\u003eContribution of Tulasidasa;\u003c\/td\u003e\n\u003ctd\u003e243-251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -19\u003c\/td\u003e\n\u003ctd\u003eThe Devotion of Suradasa\u003c\/td\u003e\n\u003ctd\u003e252-253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -20\u003c\/td\u003e\n\u003ctd\u003eThe Exotic Eye\u003c\/td\u003e\n\u003ctd\u003e254-257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -21\u003c\/td\u003e\n\u003ctd\u003eEvidence of Buddhist Texts\u003c\/td\u003e\n\u003ctd\u003e258-262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -22\u003c\/td\u003e\n\u003ctd\u003ePancamukhi- and Ekadasamukhi Hanuman\u003c\/td\u003e\n\u003ctd\u003e263-269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter -23\u003c\/td\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e270-273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e275-286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendices\u003c\/td\u003e\n\u003ctd\u003e287-382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e383-389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCorrelation of Text with Plates\u003c\/td\u003e\n\u003ctd\u003e390-417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIllustrations and Plates\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cspan size=\"5\" color=\"red\"\u003e\u003c\/span\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Shanti Lal Nagar","offers":[{"title":"Default Title","offer_id":42939709358218,"sku":"","price":2900.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nah076.webp?v=1684576202"},{"product_id":"the-prakrita-grammarians","title":"The Prakrita Grammarians","description":"\u003cp style=\"text-align: left;\"\u003eThe present book is an English translation of Nitti Dolco's French work on the grammarians of the Prakrit languages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNitti Dolci's work, though written in the early nineteenth century, has remained the only up-to-date treatise on the subject. Besides providing a chronological account of several well-known authors - Bharata, Purusottama, Ramasarman, Markandeya, Kramadisvara, Hemachandra, Trivikarama, Canda and others - it offers a detailed study of the systems followed by them. Moreover, it presents an exegesis on a number of rules, of which interpretation had hitherto been difficult.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn addition to the textual criticism which forms the kernel, the book has a critical introduction, three appendixes, viz., a list of abbreviations, an index of names and an index locarum. The translation is rendered in a lucid and intelligible style. The book will form a valuable companion to Pischel's Comparative Grammar of the Prakrit language.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAUTHOR’S PREFACE\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book could not have come into being without the constant help and collaboration of my teacher, Mr Jules B l o c h. I read his elements of\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the principles of scientific research. In addition, I believe to owe him in a great measure my representation of historical facts and linguistic data about India. I can simply acknowledge this debt of which I do not have even the capacity to measure the extent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMessrs Alfred F o u c h e r, Louis R e n o u, Helmer Smith of the University of Upsala and my friend Madame Stchoupak have helped me most ungrudgingly in my study of the subject and they have spared no pains in doing this. I alone am aware of the amount of the facility that my researchers have obtained from them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough Mr. Sylvain Levi had all through been very kind and cordial towards me, I could not dare often disturb him whose disciples had been my teachers. But chance has deprived me of the anxiously long-awaited happiness to carry the first printed copy of my book to him and to request him to go through it—alas the work of publication was interrupted by his death l The results of any serious research never left him indifferent; on so many occasions it so occurred to him that he would, even in books of mediocre merit, find an un- expected confirmation of a circumstance anticipated by him, and thus he would supply the last necessary link to complete the chain of facts coming closer together about the earth so that the course of an idea could traverse in the world in the span of time and space.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn case he was still amongst us, I would have been less doubtful about the utility of my work and about the fruitfulness of these researches that at times appear so far remote from our daily occupations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e11. In case any value can be attributed to the dates whatsoever, I should just rejoice at the fact that the present study has come to appear exactly one century after the publication of Institutiones Linguae Prakriticae of Christian Lassen. If I would have been born a century earlier, I think, I would have written to the author the words that Eugene Jacquet had addressed to him, “Your book is a masterpiece: not only all your observations are precious, but in Germany, you alone still share with M. de Schlegel the credit of knowing the method of handling the entire stock of materials with clarity and in a perfect order in writing a book.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e12. In these old pages, in these Latin sentences, that even today evoke a certain amount of elegance, I began assiduously the study of Prakrit philology: in 1837 a rapid survey of available literature was made; till then scholars were not confronted with so large a mass of books and critical studies: in between these narrow limits one enjoys a bit of rest and he is able to cast his glance without fear from time to time on the Indian sub-continent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e13. When later I took up the study of the more complex and mature work of Richard Pischel, it was astonishing to discover that most of the opinions expressed in it had already been discussed, either in dissertations de grammatical Pracriticis or in later works, going back to Lassen.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e14. Lassen was the first scholar who, for example, enunciated the rule by which later grammarians have described more dialects than the ancient ones. It was he who explained the superior status accorded to Maharastri on the basis of its stronger resemblance with Sanskrit. It was he who identified Paisaci with the dialects of the North. West India etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e15. These hypotheses have been partly refuted with the growth of our knowledge, but all of them find justification in the age when Lassen postulated them. Sometimes it would have been necessary to discard them rather, and I do not know the force of the inertia by which they often obstruct the passage of Pischel’s thought.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e16. If we examine for example, the second paragraph of his Grammatik der Prakrit Sprachen and then compare it with the exposition of Lassen, we are obliged to recognise that still Lassen is the most analytical and most precise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e17. But since it is Pischel alone who is being studied these days, we shall try, before we come to our subject proper, to clear away the ground of some preconceived ideas that are still found in Pischel.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e18. When we refer to Dandin’s verse (Kavyadar’sa 1, 34) about Maharastri, we should not stop at the first half, because the second one offers the explanation:-\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003ci\u003emaharastrasrayam bhasam prakrstam prakrtam viduk I\u003c\/i\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003ci\u003esagarah suktiratnanam setubandhadi yanmayam II\u003c\/i\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Above all they consider the language spoken in the Maharastra country to be the best Prakrta (pracritica praecipuasays Lassen): the ocean of beautiful expressions-these pearls! with which Setubandha and other poems have been composed.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e19. Dandin does not think of giving a linguistic classification: Maharastri is the best Prakrit because it has the richest literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e110. As for the explanation that Maharastri was considered to be the best Prakrit because it was probably closer to Sanskrit, it cannot be accepted without reservation, and none of the Indian grammarians has ever expressed such a heresy. Sauraseni, on the contrary, was for them, as for us, nearer to the source: cf. for example the formula of Markandeya. (Prakrtasarvasa, IX, 1).\u003c\/p\u003e\n\u003ccenter\u003e\u003ci\u003esauraseni maharastryah samskrtanugamat kvacit.\u003c\/i\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e“(In some places Sauraseni, on account of Maharastri being closer to Sanskrit).”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e111. It is no longer considered correct to make the large or small number of dialects criteria for a chronological classification of grammarians. The date of grammar is independent of the number of dialects that are treated by it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e112. We shall find many cases attesting to what I have put forward in the course of my exposition; for the present, it suffices merely to refer to the fact that the Natyastra, in the recension of Abhinava Gupta, consequently earlier than all the Prakrit grammarians, excepting Vararuci, names many more dialects than a most recent grammarian does.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e113. In general, the grammarians who had written for the theatre admit the existence of a large number of dialects, thus for example, Purusottama, who wrote certainly before the 13th century A. D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e114. On the contrary, Maharastri-gramamarians studied only this dialect and that up to a very recent date. The books on the other dialects of the Prakrtaprakasa are interpolations made by Bhamaha or other commentators, but the Prakrta-sanjivani and Prakrtamanjari treat only Maharastri.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e115. On the contrary, one is often confronted with the phenomenon that is in verse to what had been supposed by Lassen and Pischel: the more recent a grammarian, the less the number of dialects. It is the case with the Jainas who considered Prakrit mainly as the language of their preaching, and for them, therefore, the dialects of the theatre were not of interest. One often finds among their works some treatises that contain exclusively rules on the principal Prakrit reproduced from a treatise which on the contrary, had taken into consideration also the other dialects. The Valmikisutras, preserved in the library of Madras, furnish a good example of this (cf. $ 735).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e116. It can no more be argued with Pischel (Grammar $ 2) that Vararuci devotes only a few sutras to the dialects other than Maharastri, and that in this regard he provides few cases in comparison with the value that he attaches to them. Leaving aside the question of the authenticity of the last books of Vararuci, it may be advantageous to refer to methods of Indian grammar: all sorts of repetition is carefully avoided. Now, when the author of Prakrtaprakasa begins to treat for example Paisaci, he assumes all that has been said before about the principal Prakrit holds good, except those referred to in particular, for the new dialect. Therefore, it is not the 14 sutras, that he devotes to Paisaci, but the 424 sutras concerning the principal Prakrit in addition to these 14 sutras that serve to restrict the scope of the first ones and to add certain treatments that were holding good for Paisaci. And so on.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e117. It is also unjust to accuse Indians for considering Sanskrit to be the source of Prakrit, although the latter contains some Vedic peculiarities (cf. Pischel, Gramm. $ 6). A Pandit would be greatly astonished if he is told that the Vedic language did not belong to Sanskrit. Panini himself has never considered Vedic as an independent language: there it is always referred to by the word Chandas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e118. Even if the Indian grammarians had noted the affinities existing between the language of Veda and Prakrit, they would have continued to consider Sanskrit (=Vedic Sanskrit + Classical Sanskrit) as the source of Prakrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e119. In addition to the illustrious names of Lassen and Pischel and the criticisms that I have taken the liberty to raise against some of their statements, perhaps one will be disappointed not to find in this book anything except a study and a solution of a few problems in matters of detail.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e120 I have talked only about the Prakrit grammarians whose works could be accessible to me: readers will notice that I have given quotations only from the treatises that I myself have consulted. If in some rare cases, I have chosen to be content with notices thereof given in a catalogue of manuscripts or with extracts published by some other person it has been done only when the notes and extracts left no doubt about the nature of the work in question.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e121. This is equivalent to admitting that my book does not exhaust the question: Virtually I believe so; but I am in a position to assure that it is neither due to idleness nor due to fear of difficulties.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e122. Possibly, one will feel that some of my conclusions, on account of their being of a more general character, should have been suitably grouped and classified. I am, however, convinced that the book would thus have acquired a more harmonious appearance; nevertheless, to me, it seemed preferable to leave these conclusions by the side of logical development that has resulted in them. Thus it would be easier to check them: if there is an error in reasoning, it will become vivid to the eye.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e123. With this very motive, I have attempted throughout my discussions not to concentrate my view on any particular system; I have grouped together only the works that were of demonstrable origin; perhaps this limitation has made my research less attractive, although it has made them more accurate and definite.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e124. Consequently, it will be indispensable-when this entirely exterior primary classification of the grammatical schools would have been well established-to superpose another for it, on the basis of the functions of the Prakrit-dialects. There are three important ways of their use: the Prakrits of the dramas, the Prakrits of the regional lyrics (Mahara stri of the gatha, Apa-bhramsa of the dohas, etc.) the Prakrits of religious propaganda (canonical texts and non-canonical texts of the Jainas). The use in a first way is certainly very ancient, but it has not given birth to real grammatical treatises, except the fragment preserved in the Natyasastra, which would lead us to believe that the rules of these scenic dialects had in the beginning been drawn up in Prakrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eTABLE OF CONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eIntroduction\u003c\/p\u003e\n\u003cp\u003eChapter I. Vararuci\u003c\/p\u003e\n\u003cp\u003eChapter II. Bharata\u003c\/p\u003e\n\u003cp\u003eChapter III. Oriental Grammarians\u003c\/p\u003e\n\u003cp\u003eChapter IV. Kramadisvara\u003c\/p\u003e\n\u003cp\u003eChapter V. Hemacandra\u003c\/p\u003e\n\u003cp\u003eChapter VI. Trivikrama\u003c\/p\u003e\n\u003cp\u003eChapter VII. Canda\u003c\/p\u003e\n\u003cp\u003eAppendix I - List of Abbreviations\u003c\/p\u003e\n\u003cp\u003eAppendix II - Index of Names\u003c\/p\u003e\n\u003cp\u003eAppendix III - Index Locarum\u003c\/p\u003e\n\u003cp\u003eCorrection Slipso far remote from our daily occupations.\u003c\/p\u003e","brand":"Lugia Nitti-Dolci","offers":[{"title":"Default Title","offer_id":42983879344266,"sku":"","price":450.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/the_prakrita_grammarians_idd580.webp?v=1685447930"},{"product_id":"aitareyopanishad","title":"Aitareyopanishad","description":"\u003cdiv class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\" data-mce-fragment=\"1\"\u003eThe Aitareyopanisad, also called Bahvrcopanisad, belongs to the Rgveda and is part of the Aitareyaranyaka which, according to modern scholars, originated in the KuKuru-mancalaountry more than 2600 years ago. The Brahmana and the Aranyaka known by the same title Aitareya are attributed to Mahidasa Aitareya, who, on the authority of Chandogyopanisad III. 16. 7, lived to the age of 116. Madhvacarya mentions that Aitareya was an incarnation of Naraya1a and the son of Visala. According to a tradition recorded by Saya1acärya Mahidasa was the son of a woman called Itarã. Mahidasa’s father had sons by other wives also, who were favored with a larger share of his love than Mahidasa. In a sacrificial assembly, Mahidãsa was denied the privilege of sitting in the lap of his father. Itarã noticed this sad plight of her son and prayed to her tutelary deity, Goddess Earth. In response to her prayer the Goddess appeared in a divine form, placed Mahidasa in a celestial seat, and imparted to him unrivaled wisdom. Thus enlightened, Aitareya later revealed that part of the Veda was known by his name. From the trend of the story and the suggested sense of the terms Itarã and Dasa some have come to the conclusion that Aitareya was not a twice-born by caste and that he was raised to the status of a great sage by his own austerity and divine grace.\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"product-details-description\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Aitareyãranyaka consists of five Books or Arai3yakas and in all of them, some exalted philosophical and spiritual thoughts are revealed. The first Aranyaka, in five chapters, besides giving the etymology of Mahavrata, describes also the Sastras or hymns of the morning, midday, and evening Savanas or libations, of the Mahãvrata rite of the Gavämayana-sattra, set forth in Aitareyabrahmana I. 38 and IV. 14. The material found here connected with the ceremony is allegorical, and so gives the truly aranyaka character to the work; for the main characteristic of an Aranyaka is that it supplies the esoteric meaning of the great Vedic rituals. In the course of time ritual and meditation became independent, and the Aranyaka then stood only for the spiritual forms of worship which the Vãnaprasthas used to perform. The more essentially spiritual part of the Aranyakas embodies the meditations and realizations of sages who kept no connection with the religious ceremonies performed in the domestic fires. This spiritual nature of this Aranyaka is evident at the beginning itself of the work where Gayatri and Mahãvrata day are identified with Brahman. The sage who revealed the Rgvedic hymn X. 27 is identified with Brahman, for he has realized Brahman.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Upanisad enlarges the idea of 13rahman hinted at in the first Aranyaka. The second and the third Aranyakas are together designated Maha-Aitareyopanisad. The third Aranyaka is separately known as Samhitopanisad. Some, like Upanisad-Brahmayogin, have commented on the whole of the second Aranyaka as Aitareyopanisad. But Sri Sankaracarya takes the latter six chapters of that Aranyaka alone (called the Atmasatka, as they deal with the Atman), as the Upanisad proper. In the preceding chapters of the second Aranyaka, Prana or Hiranyagarbha is taught as the First Cause of the Universe. The ritual and meditations in connection with Pranavidya are set forth at length. A brief account of this earlier part is given as it contains germs of great philosophic thought.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe second Aranyaka opens with the sublime passage. Self-Knowledge alone leads to the bliss of immortality, and the way to attain Self-knowledge is by performing the scripture-ordained duties without any attachment to the fruits thereof and doing them as a dedication to the Divine. This alone is real, this alone is truth, and therefore a discerning man should not neglect Self-Knowledge and the means helpful to it. The ancients did not go astray from this path, those who did, perished. To those who profess the sacrificial religion, Uktha superficially means only a Sastra or mere praise –chant in prose; but esoterically according to Aitareya, it stands for the universe and man, Matter and Spirit, ‘Anna’ and Annada’. One who practices the combination of ritualistic work and meditation reflects ‘I am Uktha – the Reality consisting of Spirit and Matter. The same Purusa or Cosmic Intelligence, designated as Prajapati and in whom the aspirants meditate is also the Hiranmaya Purusa – the innermost essence of the visible universe. Human personality is centered on action, and that personality is the sphere in which Brahman dwells as the witness. In the next step, Uktha is extolled as conscious and unconscious Energy animating the body and is equated with Brahman or Prana. Brahman or Life entered man from the forepart of his feet. It proceeded higher up to the thigh, stomach, heart, and head and finally ramified into sight, hearing mind, speech, and vital breaths. So some sages meditate on Brahman in the stomach or in the hearth, the former as the seat of Brahman as Vsia vanara.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Swami Sarvananda","offers":[{"title":"Default Title","offer_id":43017370009738,"sku":"","price":200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Aitareyopanishad.jpg?v=1691142567"},{"product_id":"arati-songs-of-the-ramakrishna-order-sanskrit-text-transliteration-english-translation-and-detailed-commentary","title":"Arati Songs of The Ramakrishna Order","description":"\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\" class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Harshananda, a senior monk of the Ramakrishna Sangha, has translated and annotated the Arati Songs of the Ramakrishna Order. These Arati Songs are sung every evening in almost all the centers of the Ramakrishna Order in India and abroad. They are also sung in the homes of many devotees of the Sangha. In order to acquaint these devotees with the deeper meaning of these beautiful hymns we are bringing out this new translation into English with annotations so that those who sing them with devotion and understanding may derive the maximum spiritual benefit. We are thankful to Swami Harshananda for his faithful translation and scholarly annotations.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWe hope the widening circle of devotees of the Ramakrishna Sangha will welcome this new publication and take full advantage of it. We will be amply rewarded if it helps them grow in spirit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEvery religion has certain rituals built into its practical disciplines. Prayer to God at dawn and dusk is an important of this discipline. In the monastic centres of the Ramakrishna Order, though there is no set pattern for the prayers at dawn, the vespers or the Arati Songs are well defined. They are:\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eKhandana-bhava-bandhana,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eom hrim rtam tvamacalo, and Sarvamangala-mangalye.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eof these, the first two are the compositions of Swami Vivekananda himself on Bhagavan Sri Ramakrishna. The third is a part of the hymn known as the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eNarayaniya-stuti,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich again forms an integral part of the well-known Sakta scripture, the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eDevimahatmyam,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003ealso known as the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eDurgasaptasati\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eor the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eCandi.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eSince these three verses were chanted by Sri Ramakrishna at the end of the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003esodasi-puja\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich he offered to the Divine Mother in the person of Sri Sarada Devi, the Holy Mother, to mark the completion of his long series of Sadhanas, they have been accepted as a prayer hymn addressed to her. The last one is composed by Swami Abhedananda, a direct disciple of Sri Ramakrishna, on Sri Sarada Devi. Except for the first hymn which is in Bengali, the rest are in Sanskrit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eApart fro being composition of exquisite poetical elegance, these hymns also contain nuggets of deep philosophical truths, an understanding and unraveling of which will enable us to appreciate these supremely sublime personalities who are adored through them. This work is a humble attempt in this direction.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA mechanical singing of these hymns can exercise our vocal cords. If faith and devotion are added, the singing can purify our hearts. It there is also a contemplation on the meaning at the same time, it can purify our intellects too. Then the effect will be infallible.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe devotees of Sri Ramakrishna have been singing these hymns for years and have been bathed in their effusive melodies. If this work of translation and annotations can add a new dimension of awareness of not only the beauty and the sublimity of these compositions but also of the deities to whom they are addressed, the writer will feel blessed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI take this opportunity to offer my humble thanks to the President of the Advaita Ashrama for having kindly agreed to publish it. I am also grateful to Revered Swami Ananyanandaji for having gone through the whole manuscript and revised it wherever necessary.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arati Songs comprises four hymns of praise of and supplication to Sri Ramakrishna and Sri Sarada Devi. The hymns are sung in the Ashramas of the Ramakrishna Order and also in thousands of homes of their devotees during vespers.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Harshananda's translations of the hymns and commentaries on them reveal their hidden meaning. The Appendix of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eAvataravaristha\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eadds to the value of the book.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Swami Harshananda","offers":[{"title":"Default Title","offer_id":43017390719114,"sku":"","price":195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/IMG_20250715_0002_page-0001.jpg?v=1752574425"},{"product_id":"ayyappan-divine-hits-sanskrit-english-part-i","title":"Ayyappan Divine Hits- Sanskrit-English (Part- I)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLord Ayyappa is considered to be an incarnation of Shiva-Vishnu. Throughout the land, lakhs of devotees are attracted to Shabarimala, the residing place of Lord Shree Ayyappa. The vrat for which devotees go through strict rituals escalates their belief in the Lord who has performed miracles for true believers and sincere devotees.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe vrat gives discipline to the observers and wherever and whenever Ayyappa devotees observe the vrat, they follow the practice of singing songs in praise of the Lord. We have given a collection of popular bhajans in Tamil and English. This collection of songs are most popular sung by most of the Ayyappa devotees and famous singers of South India.\u003c\/p\u003e","brand":"Sri M.B. Publishers","offers":[{"title":"Default Title","offer_id":43018229285002,"sku":"","price":200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788181241146.jpg?v=1688012298"},{"product_id":"adi-sankara-nilayam-the-abode-of-chinmaya-international-foundation","title":"Adi Sankara Nilayam","description":"\u003cdiv class=\"product-details-description\" data-mce-fragment=\"1\"\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003eAdi Sankara Nilayam is a hallowed place, the maternal home of the great saint, savant, and philosopher Adi Sankara—the very abode where he was born. This book knits together many threads: Adi Sankara’s connection to this place, the related history, the attendant traditions, the many temples that dot the property, and the legends associated with these temples. We also present in this book a brief biography of Adi Sankara, as well as the grand vision of Pujya Gurudev Swami Chinmayanandaji that led to the birth of Chinmaya International Foundation (CIF), the premier Centre for Sanskrit Research and Indology of the Chinmaya Mission, at Adi Sankara Nilyam. This book delineates the nature, scope, aims, and functions of CIF including how it relates to the world of knowledge in general and Sanskrit Research in particular. Welcome to the world of Adi Sankara Nilayam—a world of radiant knowledge and pristine spirituality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAdi Sankara Nilayam is a hallowed place, the maternal home of the great saint, savant ad philosopher Adi Sankara—the very abode where he was born. This book knits together many threads: Adi Sankara’s connection to this place, the related history, the attendant traditions, the many temples that dot the property and the legends associated with these temples. We also present in this book a brief biography of Adi Sankara, as well as the grand vision of Pujya Gurudev Swami Chinmayanandaji that led to the birth of Chinmaya International Foundation (CIF), Chinmaya Mission’s premier Centre for Sanskrit Research and Indology at Adi Sankara Nilyam. This book delineates the nature, scope, aims and functions of CIF including how it relates to the world of knowledge in general and Sanskrit Research in particular.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eWelcome to the world of Adi Sankara Nilayam—a world of radiant knowledge and pristine spirituality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003eBenediction\u003c\/td\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdi Sankara Nilayam\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTemples in Adi Sankara Nilayam\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Vision attains Shape the genesis of CIF\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePortrait of a Pioneer the life and Times of Adi Sankara\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIn the Neighbourhood shrines associated with Adi Sankara\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIF through the Eyes of Gurudev\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSupport CIF\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDirections to Reach CIF\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAcknowledgments\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePronunciation Guide\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cbr\u003e\n\u003c\/div\u003e","brand":"Chinmaya International Foundation","offers":[{"title":"Default Title","offer_id":43018260316298,"sku":"","price":160.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9798190372847.jpg?v=1692278757"},{"product_id":"taittiriya-upanisad","title":"Taittiriya Upanisad","description":"\u003cdiv class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\" style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\" data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003cnav id=\"desktopSearchBar\" class=\"navbar is-hidden-touch has-text-weight-semibold\"\u003e\n\u003cdiv class=\"navbar-menu is-justify-content-space-between\"\u003e\n\u003cdiv class=\"navbar-start is-flex-grow-1\"\u003e\u003cform class=\"navbar-item py-0 is-flex-grow-1\" method=\"GET\" action=\"https:\/\/www.exoticindiaart.com\/find\"\u003e\n\u003cdiv class=\"field has-addons is-flex-grow-1\"\u003e\u003cbr\u003e\u003c\/div\u003e\n\u003c\/form\u003e\u003c\/div\u003e\n\u003cdiv class=\"navbar-end is-hidden-touch\" 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\"\u003e    \u003c\/span\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/nav\u003e\n\u003c\/div\u003e","brand":"Swami Lokeswarananda","offers":[{"title":"Default Title","offer_id":43018277290122,"sku":"","price":125.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788185843759.jpg?v=1688014944"},{"product_id":"asanas","title":"Asanas","description":"\u003cp style=\"text-align: left;\"\u003eAsanas book gives a detailed description of the technique of nearly every Asana that has a physical or a spiritual value. With a view to making the description more intelligible, each Asana has been fully illustrated. In this way the handbook has Asana has been fully illustrated. In this way, the handbook has become a reliable and competent guide to the students of Yoga who wish to follow the Short, Full, and Easy Courses of Yogic Physical Culture framed by the Kaivalyadhama. In order to cover the whole field of physical culture included in the Short, full, and Easy Courses, Viparita Karani. Yoga-Mudra, Uddiyana, and Nauli have been discussed in this handbook, although, technically speaking, they are not Asanas. If a reader studies our handbook of Pranayama along with this handbook, he will know almost everything that is worth knowing for a practical student of Yogic Physical Culture.\u003c\/p\u003e","brand":"Swami Kuvalayananda","offers":[{"title":"Default Title","offer_id":43018320642186,"sku":"","price":140.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/8189485040.jpg?v=1688022844"},{"product_id":"ambrosia-of-thirukkural","title":"Ambrosia of Thirukkural","description":"\u003cp style=\"text-align: left;\"\u003eThe Holy Thirukkural contains divine instructions emanating from the holy saint, Thiravalluvar. Thirukkural's glory is infinite and ultimately unlimited. None can really describe its literal and spiritual prophecy. The essence of all the ancient scriptures is to the found in Thirukkural and that is why it is honored as the common Veda and it is existing beyond sects and creeds. Careful inquiry into the thesis of Thirukkural reveals that the primary aim of our life is to realize the divine inner Self and simultaneously lead a mundane life without miseries and difficulties. Thirukkural is said by a man to mankind, which insists on how man is to set up his life. It compels us in all dimensions to have a full-fledged life. There is not a single word in Thirukkural that may be described as flattering. Whatever statements have been illustrated in it are true to the very letter. It is the very embodiment of the Supreme truth and its glory through divine words. Though Thirukkural was composed in Tamil, today it is translated into several languages by several authors. This Universal Veda shows the way to Eternal liberation to all the people of this whole universe beyond nations, communities, religions, and regions. In this title, \" Ambrosia of Thirukkural\", we give the essence and the divine nectar of Almighty Thirukkural in simple English. This book is a storehouse of rules and regulations to attain salvation through the invaluable human birth which is to be lived with contentment. Therefore, it is owned to overall humanity itself. Through this effort, we humbly request day-to-day life, grasp the divine vibrations and fulfill human life thoroughly. It is hoped that \" Ambrosia of Thirukkural\" will help you to attain the virtues of mankind and submerge with the Supreme Ecstasy.\u003c\/p\u003e","brand":"Swamiji Iraianban","offers":[{"title":"Default Title","offer_id":43018326016138,"sku":"","price":250.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788170173465.jpg?v=1688025212"},{"product_id":"action-and-reaction","title":"Action and Reaction","description":"\u003cp style=\"text-align: left;\"\u003e\"When one reacts one is not able to measure up to a situation in spite of the powers at one's command. reactions crystallize themselves to create a personality out of a person. Awareness of oneself in every situation gives one enough inner space to play one's roles following the relevant scripts. Reactions, old and piled up, get neutralized. One is not more a personality but a person totally acceptable to oneself and others.\"\u003cbr\u003e- Swami Dayananda Saraswati\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cspan\u003eAbout the Author\u003c\/span\u003e\u003c\/h3\u003e\n\u003cdiv class=\"a-section a-spacing-small a-padding-small\" style=\"text-align: left;\"\u003e\n\u003cspan\u003eSwami Dayananda Saraswati is a contemporary teacher of Vedanta and a scholar in Sanskrit in the tradition of Sankara. Swamiji has been teaching Vedanta in India for more than five decades and around the world since 1976. His deep scholarship and assimilation of Vedanta combined with a subtle appreciation of contemporary problems make him a rare teacher who can reach both traditional and modern students. A teacher of teachers, Swami Dayananda taught six residents in-depth Vedanta courses, each spanning 30 to 36 months. Four of them were conducted in India and two in the United States. Each course graduated about 60 qualified teachers, who are now teaching throughout India and abroad. Under his guidance, various centers for the teaching of Vedanta have been founded around the world; among these, there are three primary centers in India Rishikesh, Coimbatore, Nagpur, and one in the U.S. at Saylorsburg, Pennsylvania. There are more than one hundred centers in India and abroad that carry on the same tradition of Vedantic teaching. In addition to teaching, Swami Dayananda has initiated and supported various humanitarian efforts for the last forty-five years. The most far-reaching of these is the establishment of the All India Movement for Seva in 2000. Awarded consultative status with ECOSOC (Economic and Social Council) by the United Nations in 2005, this organization is devoted to serving people in remote areas of India, mainly in the field of Education and Health Care. Swami Dayananda Saraswati has also promoted several international events and participated as a speaker in several global forums, among which are: the United Nations gathering of NGO's, the UNESCO Seoul Global Convention, the United Nations 50th Anniversary Celebration, the Millennium World Peace Summit, the International Congress for the Preservation of Religious Diversity, the Conference on the Preservation of Sacred Sites, the World Council for Preservation of Religious Diversity, the Youth Peace Summit, the Global Peace Initiative of Women Religious and Spiritual Leaders, a Hindu-Christian dialogue with the World Council of Churches, and the Hindu-Jewish Leadership Summit.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003e--This text refers to an out-of-print or unavailable edition of this title.\u003c\/span\u003e\n\u003c\/div\u003e","brand":"Swami Dayananda Saraswati","offers":[{"title":"Default Title","offer_id":43018346791050,"sku":"","price":100.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788190420341.jpg?v=1688027410"},{"product_id":"the-attainment-of-the-infinite","title":"The Attainment of The Infinite","description":"\u003cdiv class=\"top-bar is-hidden-touch is-size-7 is-family-secondary\"\u003e\n\u003cdiv style=\"text-align: left;\"\u003eHis Holiness Sri Swami Krishnanandaji Maharaj, one of the greatest philosophers and mystics of all time, has illumined countless seekers all over the world through personal contact, and through Swamiji's innumerable talks, discourses, and lectures, many of which have been published in book form.\u003cbr\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003csection class=\"section mainbody\"\u003e\n\u003cdiv class=\"container\"\u003e\n\u003cdiv class=\"product-details-description\"\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Swamiji Maharaj always took great care in editing the manuscripts of transcribed discourses before they were published, with the view that reading a subject is different from hearing it spoken.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Attainment of the Infinite is the first publication by Brahmaleen Sri Swami Krishnanandaji Maharaj to be released since Swamiji attained Mahasamadhi in November 2001. This book is a series of discourses given during the Ashram's annual Sadhana Week in 1996 and is being presented to the reader almost exactly as it was spoken, since none other than the Master himself can edit his ideas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is certain that Swamiji's loving and heartfelt style of expression, combined with the profundity and depth of Swamiji's thoughts, will be a great delight to spiritual seekers everywhere.\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;\"\u003eMost Revered Sri Swami Krishnanandaji Maharaj is one of the foremost exponents of spiritual, religious, and philosophic thought, whose writings have illumined countless seekers all over the world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Attainment of the Infinite is a series of six discourses spoken during Sadhana Week in 1996. this is the first new publication to be released since Swamiji attained Mahasamadhi in 2001 and is a clear guide, lovingly explained, for the spiritual aspirant whose goal is the Ultimate Reality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOur Relationship with the Cosmos\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExpanding our Consciousness\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCalling God into Yourself\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAttaining Spiritual Aloneness\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMeditation is Bringing the World into Oneself\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReversing the Process of Creation\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cb\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\n\u003c\/div\u003e\n\u003cweaver id=\"weaver\" br=\"\" sku=\"\" ean=\"\" mpn=\"\" wt=\"wp\" l=\"en\" p=\"IDH420\" d=\"exoticindia_01\"\u003e\u003cdiv id=\"weaver-root-container\"\u003e\u003c\/div\u003e\u003c\/weaver\u003e\n\u003csection class=\"section carousel slider\"\u003e\u003c\/section\u003e\n\u003c\/div\u003e\n\u003c\/section\u003e\n\u003cdiv class=\"magic-hidden-wrapper\"\u003e\u003cbr\u003e\u003c\/div\u003e","brand":"Swami Krishnananda","offers":[{"title":"Default Title","offer_id":43019228610698,"sku":"","price":150.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/8170522390.jpg?v=1688099420"},{"product_id":"अभियात्री-abhiyatri-nepali","title":"अभियात्री- Abhiyatri","description":"\u003c!----\u003e","brand":"Nirupama Bargohain","offers":[{"title":"Default Title","offer_id":43019245486218,"sku":"","price":120.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/8126006889.jpg?v=1688101351"},{"product_id":"ayurveda-simplified-body-mind-matrix","title":"Ayurveda Simplified","description":"\u003cdiv class=\"product-details-description\" data-mce-fragment=\"1\"\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAyurveda is one of the oldest systems of medicine in the world. Its popularity has been increasing globally over the last few decades. In this first book in the “Ayurveda Simplified” series, Dr. Nisha Manikantan explains not just the basic principles of Ayurveda, but also touches on topics that are not conventionally considered a part of Ayurveda. This holistic approach in explaining the mechanics of this ancient science offers a fresh perspective and makes this book a lot more than an introduction.\u003cbr\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAn Ayurvedic physician, trainer, and an Art of Livinig teacher-Dr Nisha Manikantan have successfully played these roles in her real life. She is the Founding Director of Sri Sri Ayurveda and has toured extensively conducting numerous programs and spreading awareness about Ayurveda. She also specializes in Nadi Parikisha, the ancient method of pulse diagnosis, and has trained many doctors and therapists. In her role as a part of the Art of Living faculty, she has traveled and taught basic and advanced meditation programs across the world. Music, as well happens to be among her varied interests.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eShe is also a practicing sadhak and has been staying at the Art of Living International Center in Bangalore for over 15 years with her husband Dr Manikantan Menon and her gifted son Unni.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eIntroduction\u003c\/strong\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eWhat is Ayurveda?\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe name Ayurveda is made up of two words.’Ayu’ means life and ‘Veda means knowledge\/science. Ayurveda is the knowledge of life. Ayurveda is a complete system of health, both preventive and curative, which originated in India thousands of years ago as part of ancient India’s Vedic lore.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIt is the most enduring, time-tested healing modality prevailing in the world today. It is a natural system of healing and is accepted as the oldest scientific medical system, with a long record of clinical experience. More than just a medical system, it is a science of life, a way of living with the rhythm of nature. This ancient wisdom of life has a holistic approach towards health and treats man as a whole since it views man as having three bodies-the physical, astral, and casual (body, mind, and soul). Its systems of prevention, diagnosis, and treatment always take into consideration all three levels.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eWhy Ayurveda?\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eDharmarthakamamokshanam arogyam mulamuthamam\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eSince the dawn of civilization, man is aware that ‘Health is Wealth’. In spite of this awareness, the disease has always been a part and parcel of human life.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Vedas are the most ancient scriptures in the history of mankind that authoritatively illuminate the secrets of life and the universe as a whole. The four goals of life, as laid down by them (Purshartha) are dharma (discharge of responsibilities),artha (acquisition of wealth), Kama (fulfillment of desires), and moksa (liberation). Diseases are obstacles in the pathway of life. Ayurveda is a knowledge system, which makes life free from these obstacles. It teaches us how to maintain and protect health, how to cure diseases, and how to promote longevity.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eSariram adyam khalu dharmasadhanam\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe body is the tool that enables one to carry out one’s activities and duties to oneself and others. Therefore, it must be maintained properly. The body is made up of the same five elements from the entire universe. The elements are ether (space), air, fire, water, and earth. Each cell of our system represents the whole creation in every respect. This has been illustrated by a profound statement n the Vedas:\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eYat pinde tat brahmande\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAs is the Microcosm, so is the Macrocosm. Man is an integral part of the universe with whom he shares his make-up of five elements.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eShiryate anena iti shariram\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThat which perishes is the body. The elements, which decrease in amount, are again replaced and this replacement is done by nature.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eManyate anena iti manah\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThat which perceives is the mind. The mind makes us aware of the world around us and is also the source of self-awareness. The body and the mind are seen as components of a larger system-the individual. The treatment of the body in modern medicine has developed over many centuries. The study and treatment of mind psychology, however, is relatively a very recent development. Moreover, this branch has developed independently of the medical system. Psychologists are not expected to know psychology. In Ayurveda, however, both the body and mind are treated together and the doctor keeps track of both before going ahead. Therefore, Ayurveda is called a holistic system of treatment.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"95%\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"05%\" data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Heritage of Ayurveda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe History of Ayurveda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAstanga Ayurveda (Eight Limbs of Ayurveda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e21\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBasic principles of Ayurveda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWhat makes Ayurveda unique?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e25\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrinciples of manifestation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction to Yoga\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e49\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTridosas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e65\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction to Prakrti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTypes of Prakrti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDosa imbalances- Vikrti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e101\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cbr data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\n\u003c\/div\u003e","brand":"Dr. Nisha Manikantan","offers":[{"title":"Default Title","offer_id":43020354715786,"sku":"","price":360.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9789382146032.jpg?v=1688186619"},{"product_id":"adi-da-the-promised-god-man-is-here-the-biography-of-avatar-adi-da-samraj","title":"Adi Da","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Ancient traditions of humankind foretell a final revelation a godman promised for the late time who will fulfill the deepest longing of the human heart. This book is based on the recognition that by a unique and mysterious process, this all-surpassing event has occurred. Avatar Adi Da Samraj is the divine being of grace and truth. A book built on the testimony of many people who over the last more than thirty years have been in direct contact with Avatar Adi Da.\u003c\/span\u003e\u003c\/p\u003e","brand":"Carolyn Lee","offers":[{"title":"Default Title","offer_id":43020932579466,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/adida2.jpg?v=1692339699"},{"product_id":"aparaoksanubhuti-intimate-experience-of-the-reality","title":"Aparaoksanubhuti","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e'Aparoksanubhuti', a Prakriya Grantha' is an introductory textbook written by Adi Sankaracarya and not a 'Sastra Grantha'.A 'Prakriya Grantha'is a book of definitions, a book of categories written in order to explain the deep truths given in the 'Sastras.' Aparoksanubhuti' is one of the fundamental textbooks in Vedanta. One must not be misled by its false look of simplicity. Though it looks simple there is a wealth of profundity in it. 'Aparoksanubhuti' helps the student to perceive the truth directly,and hence the very textbook is called 'A-para-aksa-anubhuti.'' Aksa' means 'eyes' 'Para-aksa' means somebody;'s eyes. Hence parks mean through the eyes of someone else or secondhand.' Aparoksa' means not secondhand,i.e., first hand.' Anubhuti' means experience. Direct experience of the Self within ourselves. The very name of the book thus indicates that the emphasis is more on practice than on theory. This book is a ready vehicle to enter into the path of meditation. The ideas in the book, being fundamental points of Vedantamare similar to the ones in, Atma Bodha or Vivekacudamani, also by Adi Sankara, But 'Aparoksanubhuti' delves even deeper, for the advanced seeker to guide one in a direct experience of the Self. The book also gives enough material to logically convince one that what is emphasized is not a theoretical explanation but a practical book to those who can live the spiritual values and come to experience, the Atman, the Self within oneself.\u003c\/span\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cspan\u003eAbout the Author\u003c\/span\u003e\u003c\/h3\u003e\n\u003cdiv class=\"a-section a-spacing-small a-padding-small\" style=\"text-align: left;\"\u003e\u003cspan\u003eAdi Shankara (Malayalam, Sanskrit: IAST: di a kara, pronounced [a d i a k r ]) (788 CE - 821 CE?), also known as a kara Bhagavatp d c rya and di a kar c rya, was an Indian philosopher who consolidated the doctrine of Advaita Vedanta, a sub-school of Vedanta. His teachings are based on the unity of the soul and Brahman, in other words, non-dual Brahman, in which Brahman is viewed as without attributes. He hailed from Kalady of present-day Kerala. Shankara traveled across India and other parts of South Asia to propagate his philosophy through discourses and debates with other thinkers. He founded four maths (\"monasteries\"), which helped in the historical development, revival, and spread of Advaita Vedanta. Adi Shankara is believed to be the organizer of the Dashanami monastic order and the founder of the Shanmata tradition of worship. His works in Sanskrit, all of which are extant today, concern themselves with establishing the doctrine of Advaita (Nondualism). He also established the importance of monastic life as sanctioned in the Upanishads and Brahma Sutra, at a time when the Mimamsa school established strict ritualism and ridiculed monasticism. Shankara represented his works as elaborating on ideas found in the Upanishads, and he wrote copious commentaries on the Vedic Canon (Brahma Sutra, Principal Upanishads, and Bhagavadgita) in support of his thesis. The primary opponent in his work is the Mimamsa school of thought, though he also offers some arguments against the views of other schools like Samkhya and certain schools of Buddhism that he was partly familiar with.\u003c\/span\u003e\u003c\/div\u003e","brand":"Sri Adi Sankaracarya, Swami Chinmayananda","offers":[{"title":"Default Title","offer_id":43023666741386,"sku":"","price":225.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788175970564.jpg?v=1688444223"},{"product_id":"अस्ताचलीयम्-astachaliyam-an-old-book","title":"अस्ताचलीयम्- Astachaliyam","description":"\u003c!----\u003e","brand":"Govinda Chandra Pandey","offers":[{"title":"Default Title","offer_id":43023693185162,"sku":"","price":200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Astachaliyamnew.jpg?v=1692339211"},{"product_id":"after-the-rain-silent-encounters-with-sri-ramana-maharshi","title":"After the Rain","description":"\u003cdiv data-mce-fragment=\"1\" class=\"product-details-description\" style=\"text-align: left;\"\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn former days devotees journeyed great distances to be in Sage's presence and testified time and again to the transformative impact of his darshan. His magnetism. His magnetism was unmistakable and enveloped in deep penetrating gaze which, in an instant, melted away their concerns and changed their lives forever.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eToday, not having the benefit of Sri Ramana's physical presence, we turn to his recorded words and images and find ourselves ever grateful to those who collected and preserved the written and photographic elements of Bhagavan's life, affording us the opportunity for his darshan. The present edition provides us with one such opportunity. A companion volume to the ever-popular Heart is Thy Name, this collection picks up where the earlier book left off, offering fresh glimpses of the Maharshi and the Ashram environs, and garlanding them with penetrating selections from Bhagavan's works.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eWho could ever pull themselves away from the captivating power of Bhagavan's form and teaching? Rather let us pull ourselves away from the torrent and chaos of Worldly life and gather in the sunlight of his image and words – and be blessed anew.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePublisher's Note\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eToday, not having the benefit of Bhagavan's physical presence, we find ourselves turning to his recorded words and images for our ongoing darshan. Indeed, contemplating a photo or rereading Bhagavan's timeless utterances provides inspiration and guidance for all who would seek him.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe present edition is a spiritual excursion into the heart of Bhagavan's teaching. A companion volume to the ever-popular Heart is Thy Name, this collection seeks to pay tribute to the aesthetic virtues of its predecessor. Both books, it should be said, owe a debt of gratitude to the earlier Essential Teaching of Ramana Maharshi, published in the United States some nine years ago.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThis collection picks up where the previous ones left and offers fresh glimpses of the Maharshi and the Ashram environs, garlanding them with penetrating selections from Talks and other works of Sri Bhagavan. As with the earlier collections, the citations in this volume have been freely adapted without the burden of editorial commentary in order to facilitate a more meditative reading.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn the wake of the storm of samsaric existence, as we gather in the sunlight of Bhagavan's image and word, let us make ourselves receptive once more to seeing and hearing the traces of eternity that so vividly reverberate through his form and teaching – and be blessed anew.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn the encounter with any good piece of art, we find traces of natural perfection, that ineffable something which takes us out of ordinary time and positions us toward the infinite. We often call this something beauty. We find it in the artifacts of the natural world – in the veins of a papal leaf, in the shape of a banyan tree, in the reflections on the surface of a pond, or in the play of light in flowing streams of water. It was not difficult to see the parallel between these perfections in nature and those contained in the lines of the guru's face, in the charms of his eyes, where one discerns simultaneously the wellspring of human compassion and that of divine wisdom.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eDuring the course of his life, countless devotees were drawn to Bhagavan Sri Ramana Maharshi, journeyed great distances to be in his presence, and testified time and again to the transformative impact of his darshan. His magnetism was unmistakable and even first-time visitors who had no prior conscious desire to come and see him found themselves unable to leave once in his company. For some, it was a few words from his mouth, a not of the head, or simply his blissful recumbent form on the sofa in the Old Hall. For others, it was a deep penetrating gaze that, in an instant, melted away their concerns and changed their lives forever.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn the absence of his bodily form, one of the ways we encounter Bhagavan today and seek his sustenance is through his photographic image and the treasure trove of his recorded conversations, translation, and poetic works. The aphorism reproduced on the following pages is primarily taken from Talk with Sri Ramana Maharshi, the record that Sri Munagala S. Venkataramiah kept between 1925 and 1939, and Maharshi's Gospel, the collection by Maurice Frydman from about the same time.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eTalks and Maharshi's Gospel, one can safely say, are representative of Bhagavan's teaching and offer vivid glimpses of Sage's manner of interacting with those who came to see him. While Bhagavan instructed mostly through silence, he also taught through spoken words. His teaching style was simple. He never indulged his listener in lengthy discourses, much less pedantry moved directly to the heart of interlocutors' doubts and concerns – even when the questioner was not fully conscious what his or her doubt or concern was – and often did so with just a few words, a parable from scripture, or an illustration from daily life.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThere was a singular theme throughout All is the Self and all this world and one's own body are contained within It. The solution to any life problem – and indeed the secret to successfully following the spiritual path – is not so much a question of gaining something new but recognizing, through a renewed way of seeing, the fundamental Reality at the root of one's being.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eBhagavan's heuristic genius becomes apparent in this context where, with great facility, he makes the sublime profundities of non-duality available to the layman through simple examples. If down through the ages Advaita Vedanta had been the preserve of pundits and advanced practitioners, Bhagavan makes its insights and conceptual leaps available to the sincere seeker irrespective of any prior grasp of scripture or philosophy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eDevotees have always been fond of likening Bhagavan to Sakshinamurthi, the first of gurus, who taught his disciples, the four sons of Brahma, through a silent gaze. The Ashram literature is replete with accounts attesting to the powerful impact upon the mind and the spirit made by direct eye contact with Sri Bhagavan. Many said that his silence was his true teaching and that he could say more with his glance than any scripture could state in words. Fortunately, some of the potency of this gaze has been captured in photographs as the pages that follow will demonstrate.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eBiographical Note\u003cbr data-mce-fragment=\"1\"\u003eSri Ramana Maharshi was born Venkataraman in December 1879 on Ardra Darshan Day, the day when tradition has it, Siva manifested as Nataraja. A blind nurse in attendance 'saw' a wondrous light, and it was pondered what such signs could mean. In spite of this auspicious beginning, however, the child's early life met with calamity. Already at the age of twelve, the boy lost his father. Without a breadwinner, the family could no longer sustain the family home, and young Venkataraman was forced to go and live with an uncle in Madurai. At school, though his intelligence and prodigious memory impressed everyone, he showed little promise academically and lacked enthusiasm for study.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eBut at the age of sixteen, his life took a dramatic turn. In July 1896, while sitting alone in his uncle's house, the boy was seized with a gripping fear of death and the inexorable sensation that, at that very hour, he was going to die:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\"Now, death has come. What does it mean? What is it that is dying? This boy dies.\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eHe extended his limbs and held them rigid like a corpse. He held his breath and kept his mouth closed:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\"This boy is dead. It will be carried to the burning ground and there burnt and reduced to ashes. But with the death of this body, am 'I' dead? Is the body 'I'? The material body dies, but the spirit transcending it cannot be touched by death. I am therefore deathless spirit.\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn spite of these strong sensations, Venkataraman did not meet with physical death that day. But he did find that he had undergone a substantial change. First of all, having conquered death, he no longer had any anxiety about the prospect of dying. But more significantly, from this time onward, he found himself in a continuous state of meditative absorption, indifferent to the events of ordinary life or the demands placed on him by the outside world. Within weeks, he made up his mind to leave home, never to return.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAt the end of August 1896, he set off in secret for Arunachala. On arrival, he had his head shaved, discarded his thread, clothes, and other possessions, donned a loincloth, and placed himself at the mercy of the Holy Hill. He later took up residence on the Mountain, principally at Virupaksha Cave (1900-16) and Skandasramam (1916-22). In the meantime, his whereabouts were made known to the family and they came to visit him, though failing in their efforts to persuade him to return home. Eventually, his mother and younger brother came to join him at Skandasramam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn 1922, when his mother attained final liberation in his arms, devotees carried her remains down to the foot of the Hill for burial. Daily rites were performed at her tomb and a few devotees sifted down to be on hand for that purpose. Within six months, Bhagavan Ramana also moved down, resulting in the founding of a large ashram on the grounds surrounding her shrine. As the flood of devotees increased, buildings were erected and the community took the name Sri Ramanasramam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eFor thirty years thereafter, Bhagavan Ramana received all who sought his darshan. From local householders to foreign dignitaries, as well as pundits, professors, writers, and poets, Sri Ramana was tireless in making himself available to all who came to him. As devotees began to write and publish accounts of their experiences, and as translations were made of Bhagavan's teachings and poetic compositions, Sage's prominence grew and his fame spread throughout South India and the world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn April 1950, at the moment a shooting star descended beyond Arunachala's summit, Sri Ramana Maharshi left the body in the company of thousands of adoring devotees. In the decades that followed, the community that had grown up with him continued to thrive, and endures until the present day.\u003c\/p\u003e\n\u003cbr data-mce-fragment=\"1\"\u003e\n\u003c\/div\u003e\n\u003csection data-mce-fragment=\"1\" class=\"section carousel slider\"\u003e\u003c\/section\u003e","brand":"Sri Ramana Maharshi","offers":[{"title":"Default Title","offer_id":43024701030538,"sku":"","price":360.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788182881075.jpg?v=1688531165"},{"product_id":"along-the-kali-gandaki-the-ancient-salt-route-in-western-nepal-the-thakalis-bon-dkar-and-lamaist-monasteries","title":"Along the Kali Gandaki","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA true cultural heritage of the Tamang Thakali lies buried in the dilapidating clan shrines, Bon shrines, Buddhist and Bon dear Lamaist, Gompas, Kaka-ni, Mani walls, Choten, Kangyur chapel, and holy frescoes which can still be encountered in profusion along the ancient Salt Route of the Upper Kali Gandaki Region in western Nepal. The religious, cultural, and economic dominance of Tibet helped the Tamang Thakali transform their tribal existence into a highly civilized Buddhist community of the Himalayan region. It is therefore, justified that we should acknowledge the dignity of Tamang Thakali culture with its past accomplishments in the fields of religion, art, culture, commerce, and politics rather than relegate these to oblivion. Any attempt to discredit the native Don (jhakrism), Bon dKar, and Lamaist traditions of Thak Khola would not only be straying from the historic truth, but it would also prove to be a grave cultural loss for the Tamang Thakali. They are quite likely to be reduced to a class of middlemen traders without a reputation of possessing distinct ethnic, social, and religious characteristics.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe ascendancy of the Rana family to power in the mid-nineteenth century in Nepal greatly favored the position of the Tamang Thakali Subba family in the Thak Khola region. But an abrupt halt to Nepal-Tibet trade along the ' Salt Route' due to the political charge inside Tibet in 1949, and the eventual downfall of the Rana family in 1951, spelled the end of the predominance of the Tamang Thakali Subba family in the Upper Kali Gandaki region. They could no longer rely on the salt trade with Tibet, over which they had enjoyed a monopoly. The presence of armed Khampa refugees in the region during their expulsion from Tibet proved to be unfavorable. A good number of well-to-do Thakali families were compelled to move their possessions to the southern region, leaving empty dwellings behind. The laity also followed the pattern of their predecessors in the succeeding decades, which eventually created some pressing problems concerning the ethnic, economic, social, and spiritual identifications of the Tamang Thakali. Moreover, the Thakali's recent claim to membership of the Chand, a Hindu Thakali lineage, and their rejection of the Mongoloid ethnicity and native traditions, has cost them a secure mooring to their past.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the past century, Tamang Thakali culture has undergone great vicissitudes and its traditional foundation has been considerably weakened. The Lamaist and Bon dear monasteries have gone to ruin, the precious frescoes have been disfigured, relics of cultural and historic excellence have been discarded, Choten and Mani-walls containing the sacred slabs of engraved incantations (Sutra) from holy Kangyur and Tangyur have been thrown about all along the mule trail traditional faiths, be it the Bon dKar and Lamaist religions of Tibet, or native Don. However, it becomes an urgent task to restore the surviving Lamaist- Buddhist and Bon dKar monasteries and other monuments, which reposit not only exquisite clay and bronze icons, frescoes, Than-ka, wood-work and holy Buddhist canons, but above all, the genuine aspirations of the Tamang Thakali people, for they represent the history of Thak-Khola itself. During several sojourns in the Thak region, the author pondered: Will this beautiful culture be sustained?' Perhaps the Thakali themselves do not have the answer. Despite their financial success in other parts of the country, a new challenge has come into being, as Shigeru Iijima puts it: 'One of the most serious problems for the Thakalis after mass migration of their group to the urban centers of southern Nepal is the experience of identity crisis'. In fact, Tamang Thakali culture was already meeting its death at the hands of those who nurtured it, and it is quite unlikely to be revived through the existing policy of the government of Nepal. Although foreign interest in Thakali culture and the Thak region has increased manifold since the advent of tourism in the region in 1975, the alien interest will not help restore its former glory.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOur main concern here is with Tamang Thakali living in the 'thirteen villages' known traditionally as 'Thaksatsae,' or Thak of seven hundred houses, on either side of the Kali Gandaki river in the temperate zone of the western region of Nepal. This particular stretch of the valley is called Thak Khola, but on the map, it also encompasses Pancgaon and part of Barahgaon in the rain shadow area to the north.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe romantic era of the Thak Khola region seems to have come to an end, for many scholars are now taking pains to unveil its much-discussed ethnic, social, religious, and political history hitherto clouded with myth. The recent findings in the rock-cut cave burial of Mharshyang Kyu (Chokhopani) at ward number seven of Tukuche Gaon Samiti have shed light on the prehistoric Neolithic and Chalcolithic patterns of human existence in the Upper Kali Gandaki basin of the Himalayan region. The antiquity of Thakali culture has undoubtedly proffered scope for serious investigations in the upper reaches of the Kali Gandaki, and requires even greater effort from scholars in the future.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eManifold rendition of the Lamaist- Buddhist and Bon dKar iconography, being enveloped in the darkness of the chapels, has imposed a serious constraint upon this author, who therefore, hesitates to impart iconographical details of Lamaist and Bon dKar divinities in the present edition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFrom the Jacket\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe artist made his first trip to Thak Khola in 1979, a time which coincided with the advent of tourism in the Upper Kali Gandaki Region or Mustang District in Western Nepal. Almost since that period, artists' association with the Thakali people remains constant and enduring.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhile chapter I and II speak of a well-known people- Thakali, or more precisely the Tamang Thakali of Thaksatsae- a theme on which a great many scholars and books may be consulted, they also provide the canvas for the III and last chapter - Art: Painting, a hitherto unknown relevance in the Thak Khola Valley Studies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBorn in 1947, Ratan Kumar Rai went to school at Dehra Dun. He completed his training in Fine Arts (Drawing and Painting) with an M.A. from Meerut University, India.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA freelance, Ratan has shown his works around India, Canada, and Nepal nearly a dozen times since 1971. His works have made their way to collections in the UK, USA, Canada, Sweden, Holland, Germany, Japan, New Zealand, Australia, Singapore, Sri Lanka, India, and Nepal.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRatan is a veritable wanderer and does not have a studio. His studio is nature itself and all its accompanying activities, yet his watercolor and pen-and-ink drawings speak of the astonishing naturalism - of human survival, fear, and hope.\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\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"15%\" data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd width=\"75%\" data-mce-fragment=\"1\"\u003eAcknowledgment\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Note on Transcription and Translation of Standard Samslrot (Skt.), Nepali, and Tibetan (Tib.) Terminologies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKey to Non-Standard Abbreviations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eList of Illustrations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eList of Tables\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter I:\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Kali Gandaki: The Ancient Salt Trade Route\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1-12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter II:\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Thakali: Myth and Reality\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13-33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter III:\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArt: Painting\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e35-105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAppendix (es)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA, B, C, D, E.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e107-144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Ratan Kumar Rai","offers":[{"title":"Default Title","offer_id":43024726818954,"sku":"","price":860.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/8173030219.jpg?v=1688532754"},{"product_id":"the-aims-and-ideals-of-the-sri-aurobindo-ashram","title":"The Aims and Ideals of The Sri Aurobindo Ashram","description":"\u003cdiv data-mce-fragment=\"1\" class=\"product-details-description\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis compilation deals with the aims and ideals of the Sri Aurobindo Ashram, its character, and its way of life. The subjects covered include living in the Ashram, the practice of Integral Yoga, the place of work, relations with others, religion, philanthropy, politics, and business. The texts are all brief passages from the works of Sri Aurobindo and the Mother; most are letters to disciples who were living in the Ashram. At the end, there are notes on Sri Aurobindo, the Mother, and the Ashram, and a glossary.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book will be of interest to anyone who wishes to understand the purpose of the Ashram and its way of life.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eContent\u003c\/strong\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003ctable data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"10%\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e1\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"75%\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eThe Character of the Ashram\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"15%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Foundation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Aim\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Laboratory of Yoga\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGrowth by Consciousness\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e2\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eLiving in the Ashram\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLiving in the Ashram and Outside\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe First Condition of Admission\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eQualities Indispensable for Progress\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Necessities of a Sadhak\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eComfort and Happiness\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e3\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eThe Integral Yoga\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWhat is the Integral Yoga?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Object of the Yoga\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Call to the Yoga\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNo Set Method\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSelf-opening\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSurrender\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFaith\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSincerity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e4\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eWork in the Ashram\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Meaning of Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYoga through Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWork and Meditation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePerfection in Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiscipline in Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHarmony and Cooperation in Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDifficulties in Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePaid Workers and Servants\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e5\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eRelations with Others\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHarmony with Others\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCriticism of Others\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAttachment of Family and Friends\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSexual Relations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Rule for Behaviour\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e6\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eReligion, Philanthrophy, Politics, Business\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReligion and Spiritual Life\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHelping Humanity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePropaganda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePolitics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFinancial Arrangements and Business\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e7\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eOther Subjects\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePhysical Education\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eQuestions and Answers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePersistent Practice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Dream\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSri Aurobindo\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mother\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSri Aurobindo Ashram\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReferences to the Texts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGlossary\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\n\u003c\/center\u003e\n\u003c\/center\u003e\n\u003c\/div\u003e\n\u003csection data-mce-fragment=\"1\" class=\"section carousel slider\"\u003e\u003c\/section\u003e","brand":"Sri Aurobindo Ashram Pondicerry","offers":[{"title":"Default Title","offer_id":43024993058954,"sku":"","price":100.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788170586258.jpg?v=1691069117"},{"product_id":"amaruka-makers-of-indian-literature","title":"Amaruka - Makers of Indian Literature","description":"\u003ccenter data-mce-fragment=\"1\"\u003eAmaruka (A.D.800-A.D.900), one of the greatest lyrical poets of all time, wrote Amarukshataka. It is one of the finest lyrics of love in Sanskrit literature. About the authorship of Amarukshataka, various traditional stories are told. One is that Amarukshataka was composed by Sankaracharya who entered the body of King Amaruka, who expired during his trip to northern countries for Digvijaya. Another is that Amaruka was a king who flourished somewhere in North India. He had a hundred ladies in his harem and each day he composed a verse for the lady with whom he spent that day. Amaruka has the distinction of having at least eight royal commentators and three more works that explain the poem. Amaruka's stanzas on love are often voluptuous, but they can be humorously tender and always show a sound understanding of feminine psychology. Amaruka loved to describe a poignant moment in a human relationship in a single verse, in which the reader is given only the climax of the story, the reconstruction of the rest is left to\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003cbr\u003e\n\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e Dr. N.P. Unni (b.1936), writer of the present monograph is a renowned scholar in Sanskrit. Worked as a Professor and Head of the Sanskrit Department, University of Kerala. Presently, he is the Vice Chancellor of Sree Sankaracharya University of Sanskrit, Kalady, Kerala.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" cellspacing=\"7\" border=\"0\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"100%\"\u003eIdentity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Text Tradition\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCommentaries and Commentators\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Hundred Poems of Amaru\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLyric par excellence of love\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePopularity of the Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e","brand":"N. P. Unni","offers":[{"title":"Default Title","offer_id":43025029365898,"sku":"","price":160.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/8126012390.jpg?v=1691068428"},{"product_id":"anger-among-angels-shedding-light-on-the-darkness-of-the-human-soul","title":"Anger Among Angels (2000)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eA therapist shares his groundbreaking work on anger, revealing the \"dark side\" of the human psyche and showing readers how to channel these negative energies in a positive direction. Original. 25,000 first printing.\u003c\/span\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cspan\u003eAbout the Author\u003c\/span\u003e\u003c\/h3\u003e\n\u003cdiv class=\"a-section a-spacing-small a-padding-small\" style=\"text-align: left;\"\u003e\u003cspan\u003eWilliam G. (Bill) Defoore, PH.D., is a psychotherapist, executive coach, and president of the Institute for Personal \u0026amp; Professional Development in Irving, Texas. He speaks and conducts workshops internationally on emotional intelligence in personal and business relationships. Through his work, Bill helps individuals and organizations bring body, mind and spirit into an integrated focus, leading to enhanced levels of personal and professional integrity. He is the coeditor and contributing author of The New Bottom Line: Bringing Heart and Soul to Business and Rediscovering the Soul of Business: A Renaissance of Values.\u003c\/span\u003e\u003c\/div\u003e","brand":"William Grag DeFoore","offers":[{"title":"Default Title","offer_id":43027430670474,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9781558748309.jpg?v=1688702611"},{"product_id":"sathya-sais-anugraha-varshini-showers-of-grace","title":"Sathya Sai's Anugraha Varshini","description":"\u003cp style=\"text-align: left;\"\u003e\"Amrita Varshini\" mainly propounds spiritual truths, this one deals with the practical application of these truths. It is a collection of teachings from our Lord Sai as to how we should face the challenges of life and become better human beings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of these messages came to me from the Inner Sai during some of the most difficult and testing periods of my life. They were the mind's balm and the heart's ease and gave me immense consolation, courage, and calmness. They are meant for each and every one of us who is struggling in the cross-currents of life and is striving to reach the shores of peace and tranquillity. I know that these precious messages will touch the very core of your being and I hope, dear friends, that they will afford strength and solace to you, as they have to me.\u003c\/p\u003e","brand":"Sudha Aditya","offers":[{"title":"Default Title","offer_id":43027494633610,"sku":"","price":225.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/8186822089.jpg?v=1691067855"},{"product_id":"amaravati-and-the-beginnings-of-stucco-modelling-in-india","title":"Amaravati and The Beginnings of Stucco Modelling in India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAmaravati stuccos, images made of Sudha compound of quick-lime and sand were unearthed by Alexander Rea almost a century back yet, strangely enough, they remained so far unnoticed and utterly neglected when in fact they have a great historical value posing a big chronological question as far as the use of Sudha or stucco as a medium of image making goes.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJudged on stylistic grounds, the Amaravati fragments of stucco images appear, to be of 1st, century A.D., thus these are somewhat earlier than Candharan examples so far held to be the earliest in entire India. The oldest Candharan stuccos be-long to the -first half of the 2nd century A.D., whereas those which Marshall assigned to the 1st century A.D. cannot be earlier than the 3rd century A.D. It is therefore likely that stucco model-ling was started in India for the first time at Amaravati, conjecturally, because of the inspiration drawn from the Roman world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBesides bringing this highly significant historical fact to the fore, the present monograph refers to similarly forgotten stuccos of other centres of Amaravati school which are supposed of pre-Gupta in date and it tries to clarify the issue since when the stucco as a material was known to the Amaravati centre, a problem which has never before been discussed. Further, it also draws attention to other contributions Amaravati made to the art traditions of India as a whole.\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\n\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe aim of this monograph is to bring the Amaravati stuccos to light, which so far remained in total obscurity, and to point out the chronological problem they pose in respect of the use of stucco as a medium of image-making in the context of (ancient) India at large. The opportunity has also been taken to enumerate, very briefly though, some other contributions Amaravati made to the creative aspects of Indian graphic and plastic arts on the whole. Unless these two points are made clear, some misunderstanding can possibly arise as regards the purpose of this monograph.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe typescript of the present monograph also was lying unpublished for some years. We thought of bringing it out either simultaneously with another work of ours, viz. The technique of Gandharan and Indo-Afghan Stucco Images, or after its publication. But circumstances have not allowed us till now to bring out the latter, though its press copy was ready, in type, from October 1976. We decided now to bring out this monograph without waiting any longer for the publication of the other work. In this connection, the following should be mentioned.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePaul Bernard advanced a new theory in his excavation report of Al Khanum (= F.A.K., p. 193). According to him the origin of Gandharan \"monumental statuary\" in unbaked clay as well as in stucco is to be sought in the art of Bactrian Greeks, which came to light in his excavations at Ai Khanum. He dated the Ai Khanum pieces in question around the mid-second century B.C. Since our problem in this monograph is not the \"monumental statuary\" we need not go into any details of his theory here. Our problem is the use of stucco for image making as such for the first time in India, including Gandhara, irrespective of the size of images made with it. Still, there is some implication in his theory and that implication will be discussed in our work mentioned above, by adding some lines into it before its publication, for that is a more relevant place to do so. To clarify this point further, stucco modelling as had been practised in the entire of ancient India, including the real Gandhara territory has relevance to this monograph, but not the development that took place beyond it irrespective of the fact to which school of art it belonged.\u003c\/p\u003e","brand":"K. M. Varma","offers":[{"title":"Default Title","offer_id":43033989185674,"sku":"","price":135.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Amaravati_TheBeginningsofStuccoModerllinginIndia.jpg?v=1691038423"},{"product_id":"an-ever-expanding-quest-of-life-and-knowledge-an-old-and-rare-book","title":"An Ever- Expanding Quest of Life and Knowledge","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe late Professor Surendra Nath Dasgupta intended to write his own system of Philosophy and also about his life and career. He wrote an article giving the barest outline of his philosophy under the title \"Dependent Emergence’ in Contemporary Indian Philosophy, edited by Radhakrishnan and Muirhead. He also wrote several essays in Bengali on his philosophical views and gave a more comprehensive account in his book Religion and Rational Outlook, published by Allahabad Law Journal Press. He could not write out his system of thought owing to the pressure of heavy academic preoccupations and also various other engagements. A History of Indian Philosophy in five volumes took the greatest amount of his time and energy, but he thought himself committed to this sacred task for life. To him, the rich heritage of his country came first. His administrative work as the Principal, of Sanskrit College, Calcutta, and Secretary, of the Bengal Sanskrit Association, also consumed much of his time.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHis health, which was never very good, became an impediment during the last seven or eight years of his life when he was mostly confined to bed. He fought valiantly against his sickness, meeting the challenge squarely in the face, and in spite of suffering and disturbances, carried on the task of completing his History. He passed away before he could complete the fifth volume, on which he was working till the last day of his life.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHe intended to write out his philosophy in two volumes. His own attitude towards life and its problems was different from both the Eastern and Western thought, though very much enriched by a study of both and of the sciences in general, and those of physics and biology in particular, He also started writing his biography, completed the introductory chapter and a brief sketch of some remarkable events of his career, but had to give it up for pressure of other work.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHe loved and valued life very dearly and had a deep, insane-able desire to explore its mystery and wealth in various dimensions. Since truth comes from various phases and aspects of existence and environment he tried to find out the deep unity that runs through them all and understand them in harmony and also in their manifoldness. He did not believe in reducing the diversity of life to one principle, nor did he deny their unity. Life, with its magnificent splendour, varied beauty, and charm, - through the challenge and delightful experience that it pro- vides us, is to be grasped in its fullness, which is never exhausted. The truths of life shine like pearls on the underlying unity that holds them together, Our experience of joy and sorrow, enthusiasm and frustration, and the ever-changing play of nature around us in different seasons and various aspects, are discrete like the independent beads; each constitutes a world by itself, yet they are not isolated. The simile will be more apt perhaps, if each is taken as a separate leaf or a bud running its own life and at the same time contributing to that of the whole, a tree, or a complex flower, respectively.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe unity which runs through matter, life, and mind in all their variety, being of organic nature, involves inter-depen- dence. For instance, there are physical forces working on the matter, which are functioning in unity and in mutual dependence.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDepending on this, there emerges life, which draws its nourishment from matter but is sustained by a separate group of laws operating on it. Then life in its manifold evolution leads to the emergence of the mind at the human level, which has to depend on the body, life, and matter, but is regulated by its own laws. The mind itself constitutes a complex realm in man and shows for the first time in the evolution of life, the emergence of the sense of value. The values may be biological, social, intellectual, and spiritual, which emerge through mutual relation and interaction, but are different from one another. It seems that a hierarchical order can be traced in the emergence of values.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMan is primarily concerned with biological values, and his interest in the preservation of his own life and that of his family. With the progress of civilization, he takes into consideration the interest of other men as members of a society or nation. This sense of the good of the community is still tied to a sense of utility. ‘Do unto others as you would be done by’ is advice based on a practical consideration of mutual help and a sense of fairness and justice among the members of a group or community. This helps man to understand rationally the concept of intellectual values like justice and other principles. But there unfolds in man another order of sense of value where all utilitarian considerations are cast aside, and a new concept of human existence takes its form and gives way to a unique experience. One does well to others not out of any utilitarian considerations, but out of the fullness of his realization of an inner truth in himself in union with man and nature around him. This may be called spiritual as distinguished from social, - intellectual and biological values. The later emergent values have a more unifying influence on man, bringing him closer to his fellow beings and also giving him an insight into moral and spiritual aspects of life which are higher and nobler. These higher values illuminate the whole of man’s personality and shed their own light on his other planes of existence.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn unconscious nature, we find different kinds of truths co- ordinated and related to each other, leading to the emergence of conscious life. In conscious life again, we find different worlds are opening up, with a broader and also purer perspective of life. That is why such an attitude towards life and its inter-predation may be called ‘dependent emergence’.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThus when the human mind attains a state in which it can transmute its biological tendencies into spiritual values, there is the beginning of saintliness. The process is not a process of mental annihilation, but a richer one of mental growth, in which the mind plays its role of an emergent reality, linked to the body as its basis, but leading a life which is entirely its own.\u003c\/p\u003e","brand":"Surama Dasgupta","offers":[{"title":"Default Title","offer_id":43033997279370,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/AnEver-ExpandingQuestofLIfeandKnowledge.jpg?v=1692274629"},{"product_id":"ancient-teachings-for-spiritual-growth","title":"Ancient Teachings for Spiritual Growth","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis book is designed to let you fully develop your psychic abilities in a surprisingly short time. Revealed in these pages are the original teachings of the Enlightened Masters: Jesus, Buddha, and Zoroaster, and the secret wisdom of the Egyptian and Atlantean temples. Learn to: open the chakras, read the aura, contact the spirit guides, project the astral body, and delve into past lives.\u003c\/span\u003e\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eDouglas De Long is a past life therapist, chakra master, medical intuitive, counselor, and spiritual teacher. With his wife Carol, he operates the De Long Ancient Mystery School He is dedicated to helping all people open up and develop their innate psychic and spiritual potential.\u003c\/span\u003e\u003c\/p\u003e","brand":"Douglas de Long","offers":[{"title":"Default Title","offer_id":43034057801866,"sku":"","price":395.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788187967682.jpg?v=1688990901"},{"product_id":"astrology-and-pseudo-scientific-criticism","title":"Astrology and Pseudo Scientific Criticism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere have been strong attacks against astrology and objections to it being described as science in some sections of the scientific fraternity following the University Grants Commission's February 2001 proposal to introduce astrology in the Universities. The criticism has done little to hurt astrology and its case but has exposed the bias and ignorance behind these attacks. Most times, the arguments against astrology appear to be based, not on what astrology is but on what its critics assume it to be. Such assumption is invariably based on bias, prejudice, misinformation and of course, ignorance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e Several well-meaning friends and admirers of the Father of Modern Astrology, DR. B.V. RAMAN, suggested to me that it was important to convince those who decry astrology of its scientific nature. Much as I respect them and their appreciation and concern for DR. RAMAN'S life-long crusade for astrology, I do not see the need to make any attempt in this direction. For the simple reason, science stands on its own merits as science and does not rest on certification by anyone. This is true of astrology. Anyone with honest respect for truth must sooner or later recognize astrology as a science.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e I have, in the following pages, made an attempt to expose the hollowness and invalidity of such attacks. It is an unfortunate reflection on the degree of prejudice against astrology that even crude lies have also been made a part of the anti-astrology campaign. I have brought to light certain unpalatable and unpleasant facts concerning such concoctions. The material in these pages appeared earlier in THE ASTROLOGICAL MAGAZINE.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e Mrs. Gayatri Devi Vasudev is the Editor of THE ASTROLOGICAL MAGAZINE the world's foremost and most authentic journal on Jyotisha or Hindu astrology with an international readership. She was actively involved for nearly 27 years with DR. B.V. RAMAN until his death in 1998 in his mission to bring astrology into the comity of sciences. She continues his mission. She is also the national Vice President of the Indian Council of Astrological Sciences founded by DR. B.V. RAMAN in 1984 to organize the study and practice of astrology.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e Gayatri Devi Vasudev's predictions in THE ASTROLOGICAL MAGAZINE include the assassination of Mrs. Indira Gandhi, the election of George Bush (Sr.), Ramakrishna Hegde's chief ministership and subsequent loss of power, Benazir Bhutto's prime ministership and exit, the \"end of the Rajiv era\", the return of Benazir Bhutto, the re-election of Bill Clinton, the death of King Hussain of Jordan, the formation and continuance of the BJP led Government in India, the Kargil war, the prime-ministership of A.B. Vajpayee, etc., etc., the fire in the Bharatpur arms-depot, violence in Lanka, Nawaz Sharief's exit and military rule in Pakistan, the 26th Jan. 2001 Gujarat earthquake (The A.M., Jan. 2000), the earthquakes in Central America, Russia and Central Afghanistan (The A.M., Jan. 2000), the defence scams (Jan. 2001), the Labour Party's victory in 2001, Khatami's return to power in Iran, Meghawati Sukarnopoutri's ascent to power, etc., etc.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eGayatri Devi Vasudev has authored many books on astrology that include Clues to Interpreting Charts (under print), The Art of Matching Charts, Practical Horary Astrology, and How to Judge a Horoscope — Volume II. She has brought out a collection of papers under the title Astrology and the Hoax of \"Scientific Temper\" in which she endeavours to point out the unscientific stance of scientists against astrology. She has compiled the book Astrology in Predicting Weather and Earthquakes covering DR. B.V. RAMAN'S pioneering work in forecasting weather and earthquakes based on principles of astrology. She has also edited Astrology, Vastu and Architecture, a collection of papers presented at the First All India Conference on Vastu held in Bangalore in June 1995 and organized by the Raman and Rajeswari Research Foundation.\u003c\/p\u003e","brand":"Gayatri Devi Vasudev","offers":[{"title":"Default Title","offer_id":43035323498634,"sku":"","price":175.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/AstrologyandPseudoScientificCriticism.jpg?v=1692272154"},{"product_id":"an-introduction-to-healing","title":"An Introduction To Healing","description":"\u003cp\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis book provides a comprehensive explanation of spiritual healing, In easily understandable terms, it describes the background to healing and both how to tap into the universal energy and how to protect oneself.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe book gives a comprehensive explanation of spiritual healing, the aim being to inform, encourage and enlighten the reader. In easily understandable terms, it describes the background of healing, how to tap into the universal energy, and how to protect oneself.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe author of this book, Pat Smith, believes that anybody who wants to help others can become a healer and within this book, she shows you how.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe book explains the process of healing clearly and logically and is both a general and a particular presentation; the overall theory and practice of healing is clearly set out and the author’s own experiences and suggestions serve as fine examples. The presentation is logical and practical, but most of all is grounded in common sense\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cspan data-mce-fragment=\"1\"\u003eIt will help you to understand a little more about complex and seemingly strange energies in which spiritual healing involves and demystifies terms such as “energy”, “spirit” and “protection\". \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eIn this book, Pat Smith teaches that what some believe to be only available to a gifted few is actually available to all - if we want it.\u003c\/span\u003e\u003c\/p\u003e","brand":"Pat Smith","offers":[{"title":"Default Title","offer_id":43035329233034,"sku":"","price":1200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9780955606427.jpg?v=1689057691"},{"product_id":"abhaya-fear-its-cause-and-cure","title":"Abhaya","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eBased on one of a series of workshop sessions with students and professionals, this compilation seeks to provide a basic understanding of the psychological origins of fear. Fear of the unknown, a dread of what may happen makes man shrink from unpleasantness and difficulties, can cause illness, and may lead to unnecessary violence. These short selected readings show how the power of consciousness and a right attitude can dispel anxiety and fear and lead to their eventual mastery and conquest. Other books in the series include \u003c\/span\u003e\u003cspan class=\"a-text-italic\" data-mce-fragment=\"1\"\u003eDhyana: Meditation for Inner Growth\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e, \u003c\/span\u003e\u003cspan class=\"a-text-italic\" data-mce-fragment=\"1\"\u003eKarma Yoga: Perfection in Work\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e, and \u003c\/span\u003e\u003cspan class=\"a-text-italic\" data-mce-fragment=\"1\"\u003eSadhana: A Guide to Self-Mastery\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e.\u003c\/span\u003e\u003c\/p\u003e","brand":"Ameeta Mehra","offers":[{"title":"Default Title","offer_id":43035381956746,"sku":"","price":250.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/AbhayaFear.jpg?v=1689058322"},{"product_id":"ancient-hindu-refugees","title":"Ancient Hindu Refugees","description":"\u003cp style=\"text-align: left;\"\u003eDocumentation of Baghdad Culture spans a period from 1800 to the present, one-and-three-quarter centuries of changing conditions described by several dozen Western observers, none of them trained anthropologists. The Badagas of modern times are also observers, sometimes very astute ones, of their own changing culture; but they too know little about the way of life pursued by their ancestors before 1800.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work tried to answer certain questions about change in this South Indian community, drawing on three sources of data: namely what modern Badagas believe about their society, what outside observers have written, and what I have myself seen and heard while living among the Badagas during the past sixteen years. It must be stressed that these sources are distinct and cannot be expected to yield precisely the same conclusions; in part therefore the answers to my questions may vary depending on the source of the evidence.\u003c\/p\u003e","brand":"Paul Hockings","offers":[{"title":"Default Title","offer_id":43035388444810,"sku":"","price":700.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ancientHinduRefugees.jpg?v=1690984033"},{"product_id":"brahmas-hair-on-the-mythology-of-indian-plants","title":"Brahma's Hair","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eManeka Gandhi, politician, author, and animal rights activist, discovers the wonderful world of mythology that has grown around thirty Indian plants and trees. Their botanical background is also provided in this delightful book she has written in collaboration with Yasmin Singh, with Mona Bhandari's illustrations.\u003c\/span\u003e\u003c\/p\u003e","brand":"Maneka Gandhim, Yasmin Singh","offers":[{"title":"Default Title","offer_id":43036121137290,"sku":"","price":320.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/brahmashairthemythologyofindianplants.jpg?v=1692274077"},{"product_id":"bondage-the-story-of-bhishma-the-great-epic-1","title":"Bondage (The Great Epic-1)","description":"\u003c!----\u003e","brand":"Narendra Kohli","offers":[{"title":"Default Title","offer_id":43037065871498,"sku":"","price":375.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9789352294893.jpg?v=1689222595"},{"product_id":"bhagavad-gita-as-viewed-by-swami-vivekananda","title":"Bhagavad Gita As Viewed By Swami Vivekananda","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eAs a character Buddha was the greatest the world has ever seen; next to him Christ. But the teachings of Krishna as taught by the Gita are the grandest the world has ever known. He who wrote that wonderful poem was one of those rare souls whose lives sent a wave of regeneration through the world. The human race will never again see such a brain as his who wrote the Gita. \u003c\/span\u003eThe Gita is the popular scripture of India and the loftiest of all teachings. It consists of a dialogue held by Arjuna with Krishna, just before the commencement of the fight on the battlefield of Kurukshetra. I would advise those of you who have not read that book to read it. If you only knew how much it has influenced your own country even!\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/b\u003e\u003cb data-mce-fragment=\"1\"\u003eHISTORICAL BACKGROUND OF THE GITA\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe book known as the Gita forms a part of the Mahabharata. To understand the Gita properly, several things are very important to know. First, whether it formed a part of the Mahabharata, i.e. whether the authorship attributed to Veda- Vyasa was true, or if it was merely interpolated within the great epic; secondly, whether there was any historical personality of the name of Krishna; third, whether the great war of Kurukshetra as mentioned in the Gita actually took place; and fourthly, whether Arjuna and others were real historical persons. Now in the first place, let us see what grounds there are for such an inquiry. We know that there were many who went by the name of Veda-Vyasa; and among them who was the real author of the Gita-the Badarayana Vyasa or the Dvaipayana Vyasa? \"Vyasa\" was only a title. Anyone who composed a new Purana was known by the name of Vyasa, like the word Vikramaditya, which was also a general name. Another point is, the book Gita had not been much known to the generality of people before Shankaracharya made it famous by writing his great commentary on it. Long before that, there was current, according to many, commentary on it by Bodhayana. If this could be proved, it would go a long way, no doubt, to establish the antiquity of the Gita and the authorship of Vyasa. But the Bodhayana Bhashya\" on the Vedanta Sutras from which Ramanuja compiled his Shri-Bbasbya, which Shankaracharya mentions and even quotes in part here and there in his own commentary, and which was so greatly discussed by the Swami Dayananda not a copy even of that Bodhayana Bhashya could I find while travelling throughout India. It is said that even Ramanuja compiled his Bhashya from a worm-eaten manuscript that he happened to find. When even this great Bodhayana Bhashya on the Vedanta-Sutras is so much enshrouded in the darkness of uncertainty, it is simply useless to try to establish the existence of the Bodhayana Bhashya on the Gita. Some infer that Shankaracharya was the author of the Gita and that it was he who foisted it into the body of the Mahabharata.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThen as to the second point in question, much doubt exists about the personality of Krishna. In one place in the Chandogya Upanishad, we find mention of Krishna, the son of Devaki, who received spiritual instructions from one Ghora, a yogi. In the Mahabharata, Krishna is the king of Dwaraka; and in the Vishnu Purana, we find a description of Krishna playing with the Gopis.\u003c\/p\u003e","brand":"Swami Madhurananda","offers":[{"title":"Default Title","offer_id":43037995860106,"sku":"","price":145.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788175053328.jpg?v=1689309440"},{"product_id":"a","title":"Awadh Under the Nawabs","description":"\u003cdiv class=\"product-details-description\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis study, based on careful and detailed research, explodes the widely publicized myth, created by Western historians, of Nawabi being an effete culture. It holds the British and the Company responsible for emasculating the polity of Awadh and its annexation in 1856 as unjustified. Further, his annexation led not only to Awadh's economic decline but also triggered the nationalist War of Independence in 1857, dubbed all along as the Sepoy Mutiny. \u003cbr\u003eIt is a history of Awadh from a fresh point of view and seeks to inter-relate and inter-weave the patterns of political, administrative, and cultural changes during the period. It provides an objective account of the growth of communal relations in Awadh. The author commendably argues that the liberal Nawabi regime gave full rein to the indigenous tradition of communal amity and folk culture while adding the veneer of Mughal and Persian cultures which the rulers were heirs to. The court patronized Insha and Mir, Kathak and Thumri, and an interesting variant of Mughal architecture. The work is based on massive sources including oral traditions and is a noteworthy contribution in the field of Awadh history.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSurendra Mohan started his career as a Lecturer of History at Seth GB Podar College, Nawalgarh, Rajasthan, after a brilliant academic career. In 1962, he joined the Indian Administrative Service and was assigned U.P. cadre.\u003cbr\u003eDuring his tenure with the Administrative Service, his interest has been in the basics of national life, communal relations in India, and rural development. In both these fields, he has authored well-documented works. His published work on rural development is Rural Industries and Village Swaraj: A Quantitative Approach. He is currently the Chairperson of the UP Itihas Academy, Lucknow.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDr. Surendra Mohan, I.A.S., who has recently retired as Chairman, of the Revenue Board of Uttar Pradesh, a position with a long history of its own, has a deep attachment to the past and the traditions of the vanished state of Awadh. In the following pages, he offers a wide-ranging interpretation of what he obviously considers to be the golden age of Awadh during its appearance as a distinct political unit under Saadat Khan and his descendants, who ruled it from 1722 to 1856.\u003cbr\u003eDr. Mohan believes that by circumstance as well as by design, the Nawabi regime of a hundred and thirty-five years gave full reign to the indigenous tradition of communal amity and folk culture while adding the veneer of Mughal and Iranian cultures which the rulers were heirs to. The court at Lucknow patronized Insha, with his contribution to the standardization of literary prose in both Hindi and Urdu, and Mir, the great Urdu lyricist; it encouraged kathak as a new form of classical dance and thumri as the style of music; and it created an interesting, if not necessarily magnificent, variant of Mughal architecture. That this cultural renaissance should take place under the shadow of British power, threatening, appropriating, and yet insatiable, gives to the renaissance an air of particular tragedy. Dr. Mohan is far from asserting that the Nawabi regime had no serious flaws, but he argues that the British themselves were responsible for both aggravating and exaggerating such flaws. They put the Awadh rulers in a position that was essentially one of responsibility without power, and this could not but bring about a deterioration in the administration of that emasculated polity. Dr. Mohan's sympathies are clear and unconcealed, but they are not without a strong factual basis.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn my mind the idea of this book began with a question-if Lucknow symbolized an effete culture, why did we have to fight the battles of 1857 and 1858, in each house of the city of Lucknow? If nothing was left of our heritage, if everything had been lost in decadence, then why did the people of Lucknow fight at all-and that too together as a group, Hindus and Muslims alike? Most Western writers have condemned the times of the nawabs of Awadh as degenerate. Lucknow and Awadh have ever since been misrepresented in the West on the lines of a book- Private Life of An Eastern King, published in London, in 1855, just before the annexation. An objective reading of history does not support the idea of decay at that time. It was definitely a time of awakening. The more I thought about it, the more I was convinced that the battles of 1857 and 1858 were basically the War of Independence for India-the first Indian effort to break out of the cocoon of colonialism, and the next ninety years were a follow-up of this effort-the Freedom Movement. If that was so, where did the strength lie in the culture of Awadh to fight that war? Somewhere in the recesses of history, music has remained dormant because of some artificial cacophony of discordant noises created by vested interests. The gaps have been left where they were for a long time. Now let the music come out of its depth. The search for that lost submerged melody is my quest-the reason to embark on my research on Awadh's Ambience. In this book, the history of Awadh has been traced from 1722. The beginning of the real conflict of the State of Awadh with the East India Company came in the year 1764-the year the battle of Buxar was fought and lost for India.\u003c\/p\u003e\n\u003c\/div\u003e\n\u003csection class=\"section carousel slider\" data-mce-fragment=\"1\"\u003e\u003c\/section\u003e","brand":"Surendra Mohan","offers":[{"title":"Default Title","offer_id":43039248613514,"sku":"","price":995.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788173042034.jpg?v=1689397904"},{"product_id":"alice-boner-artist-and-scholar","title":"Alice Boner","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAlice Boner, sculptor, painter, Indologist, art historian, and above all a quiet reflector of the inner self was unique as an individual and towering as a creative artist and critical scholar. Her journey from the first decades of this century in Ziirich as a remarkable, sensitive, and dynamic sculptress to the painter of those large canvasses emerging from the revelations of the experience of the Kali in India, gives a glimpse of the transformation which took place in the artist and the 'self'.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAs one looks back at her early work, especially in the reliefs called 'Adagio and Allegro', the very first thing that strikes one is her ability to capture movement, her figures are in a state of animated dynamic action traversing space, and yet from within dynamic movement arises a steady stillness. Along with the juxtaposition of dynamic movement and stillness was her ability to experience and capture tenderness as in the sketches and sculptures of the series of 'Mother and Child': these provide a clue to the flame that guided these journeys. From the very start, there is a combination of austerity, a discipline as in the portraits of 1907, 1908, and 1915, and the easy flow of the brush in the sketches of 1926, 1927. All these expressed in a European context get transformed so easily without the loss of European identity into the remarkable sketches of 1938, 1940, and 1941 executed in India. While she both anticipates and matches the quality of handling volumes of masses of Henry Moore in her sculptures, the paintings and sketches of the 40s approximate the quality of the charcoal sketches of Nandalal Bose and Abanindranath Tagore. She becomes, through her art, the bridge maker and a communicator, like her contemporaries in different spheres, namely, A.K.Coomaraswamy and Stella Kramrisch. In the thirties what they did through writing, Alice Boner achieved through painting and through that remarkable gift of being -designer of costumes of Uday Shankar. Had she not combined the skills and training of sculpture and painting and internalized the experience of Ellora and Ajanta, she could not have created the designs for costume and headgear for those compositions of Uday Shankar, today considered classic. The deigning of the costume of a Nataraja has come to stay in all forms of contemporary dance. As a patron, organizer, and Director of the ensemble, she played a seminal role in the rejuvenation and recreation of both the neoclassical forms as also what we today recognize as modern dance. But Alice Boner's journey was to continue at deeper levels and dimensions of consciousness, with as much ease and lack of self-consciousness. She settled in Banaras to watch the Ganga, to reflect upon its eternal flow, from the. Assi Ghat. One of the first expressions of this experience is the painting entitled Sun Rise from the Ganges (1945). No longer executed in a mode that could be confined to a stylistic school, she transcends boundaries. The centre and the radials of the Sun Rise on the Ganges are symbolic of the search for the creator. It is this inner transformation that gives her the energy to create the remarkable oils of the Stirya, Vigvariipa, Prakriti, and Kafir in which the primaeval energies radiate once again from the core of her authentic experience. She took physical journeys between Assi Ghat and Ziirich at frequent intervals. These journeys were not only at the physical level. They represented the inner core of Alice Boner's whole personality. She did not give up her European identity and yet it was this European identity which was being constantly refined and chiselled at a subtler plane through an experience of India at the deepest plane. Many have been puzzled by her unflinching commitment to Orissa, Konarka, and the great oceans. But was this journey not also natural, because it followed the journey of the Ganga to the sea? And in this journey, she found manuscripts, Shastri material at an intellectual plane which confirmed her intuitive insights into the fundamental tenets of the architecture, sculpture, and painting of the land which she had chosen to make her home. It is only befitting that her collections as also her creative work should be housed in the Rietberg Museum, Zurich, and the Bharat Kala Bhavan, Banaras. The two Museums holding the manifestations of this journey and search, I hope, will create through future scholarship, the basis of dialogue and a truly cross-cultural transboundary communication of the creative 'self.\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\n\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\"\u003eBefore Alice Boner passed away in April 1981, several Indian, European, and American scholars were preparing a Felicitation Volume for her, containing articles and research reports, which was to appear in India, but which, sadly, had to be published as a commemoration volume. This volume evinces Alice Boner's significance for the history of art in India today. It was therefore appropriate to exhibit Alice Boner's work to a wider circle also in her hometown of Zurich and also in Chur where her family was registered. This publication together with the exhibition \"Alice Boner and the Art of India\" planned by the Rietberg Museum, Zurich, and shown in the Villa SchOnberg (in Autumn 1982) and in the Kunstmuseum in Chur (in Spring 1983), fulfilled this task. It is a matter of great satisfaction that the Bharat Kala Bhavan in Banaras is showing Alice Boner's work as an artist as well as a scholar and collector of Indian art in a permanent Gallery. This is most befitting because she lived and worked in Banaras from 1936 to 1978 and made it her home. Alice Boner was a versatile, impressive personality. She was above all an artist-first a sculptor and then a painter-and she was an art critic who could recognize the significance in the great works of past times and foreign cultures, in the sculptures of Indian rock temples, and also in the classical Indian dance which was despised and decaying at the beginning of our century, and she could explain, analyze and convey these intuitive experiences. Alice Boner lived a long life, was industrious, strong-willed, intensive, and sometimes suffered privations but was nonetheless successful and highly respected. She was born at the close of the 19th century, and already in 1916 she presented her sculptures in an exclusive exhibition in the Kunsthaus, Zurich; in 1930 she worked together with Uday Shankar for the revitalization of Indian dance; in 1936 she settled in Banaras in order to devote her life to Indian art and to religion philosophical experience; and then she worked on three monumental books with Pandit Sadasiva Rath Sarma from Puri. The last great work Vastusiitra Upanisad had to be published posthumously, edited by her co-worker and successor Dr. Bettina Baumer.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThis volume, intended as a supplement to the exhibition, shows the individual areas of work by Alice Boner: her life is sketched by herself, and also an article by Dr. Georgette Boner on the significance of dance for Alice Boner. The artistic Oeuvre (drawings, sculpture, and above all her oil paintings done in India) is, as a whole, honored here for the first time by Ms. Ines Brunold of Chur with illustrations, a few passages from her diary, and an introductory text. Alice Boner's aesthetic insights are presented in important articles, addresses, or forewords to her monographs, some unpublished and some of which until now have been published only in German or Italian; these are supplemented by the reviews of her comprehensive and pioneering books on Indian aesthetics by Dr. Bettina Bhmer of Banaras and Professor Dr. Elsy Leuzinger, Zurich.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe editors of this book acknowledge with gratitude the numerous friends of Alice and Georgette Boner for their cooperation, without which it would have been impossible for the book to appear with such thoroughness. For the exhibition, Dr. Ambros Boner drew the diagrams according to the \"Principles of Composition\".\u003cbr\u003eThe arrangement and production of the exhibition and the book were done in Ziirich through the Alice Boner Foundation for Fundamental Research in Indian Art and through the Rietberg Museum and we thank especially: Mr. Fridolin Miillervon Ins for designing the poster and book cover; the photographers Ms. Isabelle Wettstein and Ms. Brigitte Kammerer for the artistic advice on questions concerning layout and exhibition display. But neither the exhibition nor the book would have been realized without the extraordinary engagement of Dr. Georgette Boner, who immersed herself with all her strength in her sister's work and legacy, and who let her own work slip completely into the background-at least for the time being. When I commenced with my work in the Rietberg Museum in 1972 the name \"Alice Boner\" was familiar to me only through her book \"Principles of Composition\". But soon I saw that as a collector and donor, she had also made invaluable contributions to the Rietberg Museum. Besides the works of art donated by Baron Eduard von der Heydt the Museum had not been presented with such important sculptures from South Asia. There are works from North India, out of stone and terracotta, especially of the post-Gupta period, of which some possess evident beauty and expressive power and some others are of iconographic rarity or of religious historical significance. I, therefore, felt the need to visit this scholar with her exquisite instinct for what is remarkable. On my very next trip to India after assuming office in Ztirich for documentation on Jainism, I made a detour to Banaras and met Alice Boner there for the first time. Later, I was her guest several times in her old residence at Assi Sangam. Alice Boner engaged herself here in her work for most of her long life, strong-willed, with cool judgment, and with a keen power of observation. Today Assi Sangam is rented by the Alice Boner Foundation for Fundamental Research in Indian Art and the successor chosen and appointed by Alice Boner, the Indologist Dr. Bettina B summer, lives there in the same manner. I continue feeling happy in this place of thorough research that penetrates the essence of classical Indian art.\u003c\/p\u003e","brand":"Alice Boner","offers":[{"title":"Default Title","offer_id":43039260344458,"sku":"","price":550.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nar484.jpg?v=1689665144"},{"product_id":"drums-and-syringes-patients-and-healers-in-combat-against-t-b-bacilli-and-hungry-ghosts-in-the-hills-of-nepal","title":"Drums and Syringes","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe following account is based on twenty-two months of fieldwork in Nepal, between January 1989 and March 1992. I am trained as a nurse and was one of the expatriates working with a British nongovernmental organization (the Britain Nepal Medical Trust; BNMT) which ran a health project in Eastern Nepal. The backbone of this was a TB control program covering eight hill districts. My position differed from the other expatriates in that I was seconded by another organization, a Norwegian agency that was a funder of the British project. My roles were thus manifold, connected as I was to two different organizations, employed in some way by both, while at the same time trying to do anthropological research and get integrated with the local community. The situation should give ample scope for role confusion and conflicts, but at the same time, it offers opportunities for shifting positions and perspectives. Collecting information about preconditions for effective TB control as well as the general situation of TB patients in the area, was part of my job assignment. In the beginning, this took all of my time. Later on, I also got involved in the upstart of a project meant to promote a dialogue between traditional healers and health post workers, motivated by the findings from the initial research.\u003cbr\u003eI moved about a great deal, especially at the beginning of my stay. Before the completion of my term, I had visited all the districts BNMT worked in. I met most of the staff of the TB clinics which were situated in each of the district centres. I met and talked with TB patients in the clinics, and visited many of them in their homes. During the second year, I settled down in one of the hill districts, Bhojpur. I still moved about, but mainly within the district. With a more stable base, I had a chance to get to know people who suffered from TB, not only through clinic encounters but as neighbors and friends. I also got a better opportunity to learn about beliefs and perceptions pertaining to the disease, not only from those suffering from it but from the wider community they belonged to.\u003cbr\u003eLanguage studies started well in advance of going out to Nepal and continued throughout my stay in the country. I was very lucky to find local language assistants with remarkable communication skills. Their contribution, as coworkers and friends, was tremendous. Most of the data from interviews are derived from conversations I had with people together with a language assistant, in which I could take an increasingly active part. During the course of my stay, I could more easily derive information from discussions with people when I was without language assistants.\u003cbr\u003eThe family who became my hosts lived by the side of the main road leading to the district center, half an hour's walk away from the bazaar. The house in which I stayed had recently been constructed. I stayed there with another tenant, while the family lived on in the old house. This arrangement gave me a chance to withdraw which I came to appreciate, as my social life could be rather intense at times. I shared meals with the family. The number of other people eating there could vary considerably. Living at the side of the road, with the wall to the road usually being open, many people would drop in on their way to and from the district center. Some stayed overnight, spontaneously or planned, especially at the time of the weekly market. The skill of my hostess as a cook and a liquor producer could partly explain why so many people were attracted to the house.\u003cbr\u003eMy hosts belonged to the Rai community, people who claimed to be aborigines of the area. They were rooted in a local way of life, but had links to foreign countries and different approaches to life, mainly through their children. The husband and wife came from two different Rai subgroups, Bantaw a, and Chamlinge Rai. Even though they did not understand each other's native languages and talked to each other in Nepali, their marriage was in accordance with traditional rules. The head of the family was a pensioned Gurkha soldier. The couple had four children. The youngest daughter still lived at home, attending the local school. The other daughter, who was born in Hong Kong, was married to a Gurkha and stayed in Singapore at the time. The eldest son served in the army in India, and the youngest studied in Kathmandu. Two other children of poorer relatives stayed with them while I was there: a boy and a girl, who helped out with the housework. The boy also went to school. Worried about the workload and need for help in the house, the mother was eager for the eldest son to get married. While I was there, he was called home to get introduced to a selection of women, but he blankly refused any matrimonial arrangement. The experience and connections abroad in the midst of a \"traditional way of life,\" struck me and surprised me at first, but I learned that it was not unique to this family at all.\u003cbr\u003eMy daily contact with the family gave me a home and introduced me to worries and joys in a local family's life. At the same time, staying separately gave me more freedom to receive others as I wanted. Current or ex-TB patients, like untouchables, are to a large extent restricted from entering other people's houses in Bhojpur. That I lived alone, was puzzling to my neighbors, though. People who heard about it would often come to check if this was really so. \"I have come to have a look!\" they would declare, scrutinizing the rooms.\u003cbr\u003eThrough informal contact, structured and semi-structured interviews with patients during and after treatment at TB clinics, observation of sickness episodes in my day-to-day contact with local people, and being present at numerous encounters between patients and health workers in clinics, hospitals, and health posts, I became increasingly alert to the vital role traditional methods and beliefs in healing played for local people in Bhojpur, whether for TB, or sickness in general. I came to suspect that a lack of recognition of the importance of these traditions could have consequences for the professional health workers' chances of obtaining patient compliance in their combat against the fatal disease which TB truly is.\u003cbr\u003eThis concern brought me into contact with dhami s and jhankri, the main categories of traditional healers in Nepal. During my second year there, a trial project was started to promote a dialogue between this group and health post workers. One main purpose of this book is to show the background for this initiative, and the problems and complications connected with such a collaboration project. Through the process of setting up and carrying out this pilot project, I became convinced of the importance of dialogue, but I am not very optimistic about the chances of having such a cooperation project introduced on a large scale. I will try to show the reasons for my skepticism regarding this.\u003cbr\u003eThere is an obvious tension in the effort to combine employment at a healthcare project and anthropological research as I did during the fieldwork. It is only natural to suspect that the fact that I was associated with a biomedical health project, was a barrier to people opening up to me about their own beliefs and traditions regarding health. I did find that there was a barrier, but to me, it seemed that it was as much linked to my origin as to my working place. With my Western and urban background, I was expected to regard their traditions as superstitious oddities in any case.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOn my first eager enquires about traditional healers in the area, the answers I got were reluctant and evasive. Most people wanted to deny their own adherence to traditional beliefs: \"It is only the old and ignorant people who believe in this.\" Later on, during my stay in the locality, I witnessed situations where the same people who had answered in this way, showed considerable reliance on traditional healers. I came to understand their initial responses as impression management rooted in tensions between village and city, and ideas about \"development\" and \"modern life,\" which have also been described by Stacy Pigg (1990).\u003cbr\u003eWhen my position as a family friend and neighbor became more established, situations that brought up the role and function of this and jhankri arose in my day-to-day contact with the people with whom lived. With time patients as well as healers not only accepted but encouraged, my presence at healing sessions. The barrier that my links with a formal health project had implied, was thus not insurmountable.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eKey Issues\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI start this account with a case that made a great impression on me during the beginning of my stay in Nepal. The case seemed to reveal a communication gap between the health workers and the family of a patient in one of the TB clinics, which worried and upset me. From a Western, biomedical point of view, the behaviour of the patient's relative did not make much sense and the consequences in this case were drastic. The search for an explanation, for some key to information which could illuminate the background for the choices that were made, became an urgent concern to me.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is the background for this book, which will refer mainly to tuberculosis patients. The disease is very prevalent in Nepal and presents its own challenges to health workers.\u003cbr\u003eThrough this discussion we will come across one person who is not visible in the opening case as it is told below, the Nepali traditional healer, the Dhami. I will try to show what a crucial role he plays for Nepali sick people and will argue that neglecting his importance has consequences, not only for the possibility of obtaining patient compliance in the provision of humane treatment but also for the chances of a successful therapeutic outcome.\u003cbr\u003eI see the traditional healer in Nepal as somebody whose gifts are often not recognized. I will look at the interaction between biomedical health workers and the traditional healers and shall show the tension between these groups, but shall also argue that there is a mutual influence between the two. While the distance between their disease epistemologies and therapeutic methods might appear to be great, there are similarities to be found in the techniques at work, and the distance between them is to a large extent constructed and maintained for reasons beyond the medical arena. I will discuss conflicts between them and try to assess the possibility of collaboration.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eOwn Position\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhat follows is an anthropological study, the author of which is also a nurse. As a nurse, I have been trained in biomedicine. This can sometimes feel like a limiting conditioning that is challenging to try to overcome. At other times it can seem to provide further instruments for probing into some of the mechanisms behind events, all the more because one group of actors in the drama I have been attending is trained within the same tradition. Included in the motivation for undertaking the project of writing down this account, is a conviction about the need for chemotherapeutic treatment for TB patients. The book is written in an active search for ways that will include more sick people in therapy. As such the book could be accused of having a biomedical bias. Denying a belief in chemotherapeutic treatment would be false pretense.\u003cbr\u003eMedical anthropology's relationship to clinical practice is a much-debated issue within the discipline. Whereas one branch (one of the main advocates of which is Arthur Kleinman) wants to stay in close dialogue with medical practitioners and make their findings available and relevant to them, they are criticized by others (among them Nancy Scheper-Hughes) who maintain that the task of medical anthropology is to criticize the biomedical system, not facilitate its use (and hegemony). Lynn Morgan (1990) has soberly suggested that much of this controversy might be rooted in a competition for limited job opportunities.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe position I take is critical of the way the established biomedical system functions. I see the problem as to some extent inherent in biomedical theory but more so in the way the theory is put into practice. One of the obstacles to an appropriate service is a refusal among many practitioners to admit to a limited role for biomedicine in matters regarding sickness and health and a pretense of being able to cure everything. I will maintain, however, that biomedical theory contains a lot of insights that go against much of current biomedical practice. Moreover, in the process of writing this book, I have found myself in a continuous dialogue with several biomedical practitioners who have shown a great willingness to listen to and acknowledge different ways of thinking and be critical of their own discipline. Though they can hardly be taken to be \"representative\" of their profession, these physicians do show that an alternative approach is possible. With this experience, it is difficult for me to join a demand for medical anthropology that shall only and solely criticize biomedicine, careful not to produce anything which can be used by the practitioners of the discipline.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis question is linked to the wider issue of applied anthropology, which is a controversial issue in itself. My stand is that we should not let \"scientific puritanism\" prevent us from making our work available for practical purposes. This certainly implies difficult dilemmas connected to the risk of \"selling ourselves\" and letting financial sources influence the outcome of the research. In my view, these are dilemmas we have to live with. Meeting these questions with a sharpened consciousness is part of what it involves to live in the world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother issue is our approach to other medical traditions. Should they, too, be solely criticized (as advocates of \"critical medical anthropology\" have maintained, e.g. Scheper-Hughes 1990)? Or should they be solely praised? If the evil of \"reversed discrimination\" and paternalism is to be avoided, respect for other people demands that we can meet both other traditions and our own with a critical eye as well as a charitable ear. In this account, biomedical approaches to tuberculosis will be juxtaposed with local, traditional ways. I will go through some of Kleinman's key concepts to see how far they can take us in an attempt to try to understand what is going on in the field. I will argue that they can take us part of the way, but need to be supplemented. Studying clinical encounters and transactions is necessary, and can highlight some of the factors of importance to patients' choices about treatment. But a wider social context has to be considered in order to understand more of what it involves to be suffering from TB in a place like Bhojpur and to grasp the dynamics involved in quests for therapy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ch2 style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"color: #000000;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/span\u003e\u003c\/h2\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e1\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMethod and Field Work Conditions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKey Issues\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOwn Position\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eMain Theme and Questions Illustrated by a Case\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e9\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Crisis Between the TB Patient, his Father, and the Clinic Worker:\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWhat is at Stake?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe Setting- Bhojpur\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e13\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNepal\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhojpur\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMain Ethnic Groups\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIV\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eDifferent Understandings of the Biomedical Diagnosis of Tuberculosis\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e23\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTuberculosis in a Historical Perspective\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBiomedical Understanding of Tuberculosis Today\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDifferent Perspectives on Measures of Combat\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgainst the Disease\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eV\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eClinical Intervention- A Challenge in TB Control and in Medical Anthropology\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e33\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Issue of TB Control in a Critical Medical\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Challenge of the Epidemic Today\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Case Study: Hira Sakya, Pat.no. 1109\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eClinical Reality- Whose Reality?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDisease, Illness, and Explanatory Models\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLocal Understanding of TB in Bhojpur\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSickness- Socially Significant Outcomes of a Disease\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eTherapeutic options for TB patients in Bhojpur\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e47\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Patient's Family and Social Network\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFirst Step: Recognizing the Problem\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTraditional Beliefs of Relevance to Symptoms of TB\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDeath in a Rai Community\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Crucial Alternatives\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTraditional Healers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDhamis and jhankris\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSocial Relations within the Traditional Healing Setup\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRecruitment and Training of Healer Candidates\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSystems of Knowledge and Techniques of Treatment\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePublic Health Services\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHealth Posts and Hospitals\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSocial Relations in the Health Service Institutions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSystems of Knowledge at the Health Posts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eDynamics in the interaction Between Patients and Healers in Bhojpur\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e85\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Model of the Health Care System\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePeople's Use of Dhamis and Doctors\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eProfessional Health Worker Strategies Towards Dhamis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDhamis Strategies Versus Professional Health Care Workers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Health Care System Model Reconsidered\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVIII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eA Closer Look at Traditional Healing\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e103\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Dhami's Work\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eElements in Traditional Healing\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eDrums and Syringes- Complementarity or Mutual Exclusion?\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e121\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHungry Ghosts and Bacteria- Can They Happily Coexist?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWHO Declarations on the Role of Traditional Healers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExamples of Institutionalized Collaboration\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCollaboration Efforts in Nepal\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTraditional and Modern Medicine Men- Allies or Enemies?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAfterword\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e135\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eGlossary\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e137\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eBibliography\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e139\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIndex\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e147\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Ellen Kristvik","offers":[{"title":"Default Title","offer_id":43041378369674,"sku":"","price":490.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/DrumsandSyringes.jpg?v=1692273260"},{"product_id":"crisis-and-religious-renewal-in-the-brahmo-samaj-1860-84-an-old-and-rare-book","title":"Crisis and Religious Renewal in the Brahmo Samaj (1860-84)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e19th century Bengal was the scene of the most diverse confrontation and interaction between two cultures: political, linguistic, and, not least of all, religious. Writing the religious history of this period requires many talents: stubbornness and patience to sit for weeks and weeks in archives, looking for relevant items that shed light on the puzzle, a committed religious feeling and sympathy for the religious search in other people and cultures, and a detached attitude enabling one to remain impartial. With these qualities, the author has succeeded in producing a remarkable book, relating the well-documented s sry of Keshab Chandra's religion and the organization of his insight in a community. The interest beyond the most useful in of 19th century of comparative\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRather than being a thell ethical and theological topic, the Encounter of Religions is a concrete lived reality. When religions meet, this experience finds expression in concrete forms of religiosity. The present volume is a case study selected from the history of inter-religious encounters. It was in 19th Century Calcutta, the privileged meeting place of Eastern and Western (religious) culture, that the Brahmo Samaj came into being. It was a religious movement aimed at giving a concrete form to its experience of the One God who speaks through the different religions and religious traditions. In this study, I attempt to map out the religion of the Brahmo Samaj as it developed under Keshab Chandra Sen's leadership. Because the concrete design of the Brahmo Samaj is still an almost unreclaimed terrain, I have given this study a predominately documentary character. It is offered as a basis for further research by the specialized disciplines which study religions. This book represents a revised version of my doctoral thesis submitted at the Theological Faculty of the Katholieke Universiteit to Leuven (Belgium). The present study was made possible thanks to the support of the Belgian Nationaal Fonds voor Wetenschappelijk Onderzoek, which granted me an Aspirant-Scholarship for the period 1973-1977, as well as travel grants to Great Britain and India. I am deeply indebted to my supervisor, Prof. F. De Graeve, who not only initiated me in the Study of Religions and Fundamental Theology but also suggested the Brahmo Samaj as an interesting case in the history of the encounter of religions. I would also like to thank the professors of the Theological Faculty and the Oriental Institute in Leuven and of the School of Oriental and African Studies in London, where I prepared this study. I am also particularly indebted to Mr. Sati Kumar Chatterji, Secretary of the New Dispensation, who was bountifully generous with his assistance during my research visit to Calcutta, introducing me to authentic Brahmo religiosity. I wish also to thank Dr. J.V. Boul ton, SOAS, London, who taught me Bengali, and who read and corrected the manuscript; the staff of the various libraries which I visited: the libraries of the Katholieke Universiteit to Leuven; the British Library, the India Office Library, the Library of the School of Oriental and African Studies, the Dr. Williams' Library, the Church Missionary Society Archives, in London; the National Library, the Sadharan Brahmo Samaj Library, the Bangiya Sahitya Library, in Calcutta.\u003cbr\u003eI would further like to cordially thank my friends Louis and Catherine Vanhove-Romanik, who corrected and patiently typed out the manuscript. Because this study represents an important phase in my life, I would also like to thank my sister Louisa, who made it possible for me to study, and the Passionist community, esp. Fr. Harry Gielen, who gave me the necessary time and opportunity to complete this work, as well as the many friends who have supported me during this long, often lonely, quest for the New Dispensation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMy special thanks also are due to Dr. W.M. Callewaert, K.U. Leuven, for seeing my copy through the press.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI hope that this work will be a real contribution to further study of the Brahmo Samaj, and to the understanding of the faith of other men and women.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe nineteenth century occupies a special place in India's modern history. In this period, a transition took place from a stagnating traditional culture and a society at a very low ebb, to a modern society and nation taking a creative part in the economic, social, political, cultural, and religious life of the world community. In nineteenth-century India, a modernization process started under the total impact of the British Raj, which influenced Indian life through many channels: administration, legislation, trade, a network of communication, inchoative industrialization and urbanization, education, and evangelization. This was of a nature to bring about an enormous economic, and social. political, cultural, and religious transformation'.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eReform Movements\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this process of transforming society, there developed a new awareness of the social evils of traditional Hinduism, which was in a state of decadence at eke time. Both the new discovery of the glorious ancient past of Hindu religion and the acceptance of Western ideas and standards would initiate religious and social movements set on reforming the stagnant Hindu society and religion. Numerous reform movements sprang up in this period, mainly in the Northern part of the subcontinent2. A few examples will be helpful for a textualization of our topic.\u003cbr\u003eProminent in Maharashtra was the Prarthana Samaj, which was founded in For a selection of the most important studies which have been published on this well-researched subject, see Bibliography, section 2.4.2. IL These movements have been described by J.N. FARQUHAR, Modern Religious Move-Twents in India, Delhi, 1967. See also references in Bibliography, section 2.4.3. Bombay, in 1867. It was an organization of religious and social reform, which rejected idolatry, took a negative attitude toward the Vedas, and concerned itself mainly with the iniquities of the caste system and the backward condition of women. This theistic movement, which was related to the local Bhakti tradition, introduced a Western type of congregational worship. As a social reform movement, it was guided by caution, being careful not to break with Hindu society 3.\u003cbr\u003eAnother type of religious and social reform movement was initiated by the wandering ascetic Dayananda Sarasvati (1824-83), when he founded the Arya Samaj in 1874. Sarasvati's reform effort was not prompted by Western ideas but by the intimate observation of the corrupt Hinduism of his day. He attacked polytheism and idolatry, and the many superstitious beliefs and rites connected with them. On the other hand, he attempted to restore the original Vedic religion to its purity, which while exemplified in the four Vedas, had become corrupted over the centuries. He considered the contemporary caste system to be the utter degeneration of the original Vedic Varna system, i.e. a society divided into four classes according to the function of each genealogical group in that society. India, he felt, should return to this system. Being an organized reformer, he used modern reform techniques: the use of the vernacular, publications, education, and organization.\u003cbr\u003eBoth of these major reform movements took great advantage of the experience acquired by another sort of reform movement in Bengal, the Brahmo Samaj. The foundation of the Prarthana Samaj was affected by Keshab's visit, in 1864, to the Bombay-educated community. The Prarthana Samaj developed in close contact with the Brahmo Samaj, as will be shown later.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOn the other hand, Dayananda Sarasvati visited the Brahmo Samaj in Calcutta in 1872 and followed the suggestions that K.C. Sen made to him on that occasion, viz. that he should give up his sannyasis (ascetic's) near nakedness and dress like a townsman, and that he should preach in the vernacular instead of in Sanskrit. Both elements contributed greatly to the success of the Arya Sama.\u003c\/p\u003e","brand":"Frans L. Damen","offers":[{"title":"Default Title","offer_id":43045241323658,"sku":"","price":540.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/CrisesandReligiousRenewalintheBrahmoSamaj_1.png?v=1690972968"},{"product_id":"the-divine-romance-collected-talks-and-essays-on-realizing-god-in-daily-life-volume-ii","title":"The Divine Romance (Volume II)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe first time I beheld Paramahansa Yogananda, he was speaking before a vast, enraptured audience in Salt Lake City. The year was 1931. As I stood at the back of the crowded auditorium, I became transfixed, unaware of anything around me except the speaker and his words. My whole being was absorbed in the wisdom and divine love that were pouring into my soul and flooding my heart and mind. I could only think, This man loves God as I have always longed to love Him. He knows God. Him I shall follow. And from that moment, I did.\u003cbr\u003e\u003c\/span\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAs I felt the transfiguring power of his words on my own life during those early days with Paramahansaji, there arose within me a feeling of the urgent need to preserve his words for all the world, for all time. It became my sacred and joyous privilege, during the many years I was with Paramahansa Yogananda, to record his lectures and classes, and also many informal talks and words of personal counsel-truly a vast treasure house of wondrous wisdom and God-love. As Gurudeva spoke, the rush of his inspiration was often reflected in the swiftness of his speech; he might speak without pause for minutes at a time, and continue for an hour. While his hearers sat enthralled, my pen was flying! As I took down his words in shorthand, it was as though a special grace had descended, instantly translating the Guru's voice into the shorthand characters on the page. Their transcription has been a blessed task that continues to this day. Even after such a long time some of my notes are more than forty years old when I start to transcribe them; they are miraculously fresh in my mind, as though they had been recorded yesterday. I can even hear inwardly the inflections of Gurudeva’s voice in each particular phrase. \u003c\/span\u003eThe Master seldom made even the slightest preparation for his lectures; if he prepared anything at all, it might consist of a factual note or two, hastily jotted down. Very often, while riding in the car on the way to the temple, he would casually ask one of us: What is my subject today? He would put his mind on it, and then give the lecture extemporaneously from an inner reservoir of divine inspiration.\u003cbr\u003eThe subjects for Gurudeva's sermons at the temples were set and announced in advance. But sometimes his mind was working in an entirely different vein when he began to speak. Regardless of the subject for today, the Master would voice the truths engrossing his consciousness at that moment, pouring forth priceless wisdom in a steady stream from the abundance of his own spiritual experience and intuitive perception. Nearly always, at the close of such a service, a number of people would come forward to thank him for having enlightened them on a problem that had been troubling them, or perhaps for having explained some philosophical concept in which they were particularly interested.\u003cbr\u003eSometimes, while he was lecturing, the Guru's consciousness would be so uplifted that he would momentarily forget the audience and converse directly with God; his whole being would be overflowing with divine joy and intoxicating love. In these high states of consciousness, his mind completely at one with the Divine Consciousness, he inwardly perceived Truth and described what he saw. On occasion, God appeared to him as the Divine Mother, or in some other aspect; or one of our great Gurus, or other saints, would manifest in vision before him. At such times, even the audience would feel deeply the special blessing bestowed on all present. During such a visitation of Saint Francis of Assisi, whom Gurudeva deeply loved, the Master was inspired to compose the beautiful poem, God! God! God!\u003cbr\u003eThe Bhagavad Gita describes an enlightened master in these words: The Self shines forth like a sun in those who have banished ignorance by wisdom (V:16). One might have been overawed by Paramahansa Yogananda's spiritual radiance, were it not for his warmth and naturalness, and quiet humility, which put everyone instantly at ease. Each person in the audience felt that Gurudeva's talk was addressed to him personally. Not the least of the Master's endearing qualities was his understanding sense of humor. By some choice phrase, gesture, or facial expression he would bring forth an appreciative response of hearty laughter at just the right moment to drive home a point, or to relax his listeners after long and intense concentration on a particularly deep subject. One cannot convey in the pages of a book the uniqueness and universality of Paramahansa Yogananda's vivid, loving personality. But it is my humble hope, in giving this brief background, to afford a personal glimpse that will enrich the reader's enjoyment and appreciation of the talks presented in this book.\u003cbr\u003eTo have seen my Gurudeva in divine communion, to have heard the profound truths and devotional outpourings of his soul, to have recorded them for the ages, and now to share them with all what joy is mine! May the Master's sublime words open wider the doors to unshakable faith in God, to a deeper love for that One who is our beloved Father, Mother, and Eternal Friend.\u003cbr\u003eFor a blessed half-century and more, I have been humbly privileged to participate in and witness the growth of the Kriya Yoga mission of Paramahansa Yogananda. I have seen the fire of love for God that emanated from his being and ignited my heart similarly kindle divine love in countless other hearts, stowing the blessing of its transforming light. So it is with deep satisfaction and joy that Yogoda Satsanga Society of India\/Self-Realization Fellowship presents The Divine Romance, a long-awaited companion volume to Man’s Eternal Quest.\u003cbr\u003eThe romance with God is perfect and everlasting, Guru-deva once said. In Paramahansaji the glory and sweetness of that eternal relationship with the Divine was fully expressed. These years of endeavoring to follow his example-living by the ideals and practicing the precepts he taught-have brought an answer to every longing of my heart. The promise of that first thrill of divine love that spread through my soul has been fulfilled beyond all possible expectations.\u003cbr\u003eParamahansaji's one desire was to help others experience God as a conscious reality in their lives. Often he wept tears of compassion for all of God's children, praying to the Lord from the depths of his soul, May I be able to awaken Thy love in all hearts. Divine love is the answer-the only answer that can permanently remove the ache of emptiness from every heart, and cauterize and heal all wounds of division, hatred, and no understanding that have sundered the peace and unity of this beautiful world created by God. May the flame of that divine love reach out from the pages of this volume in fulfillment of Parama-hansaji's fervent prayer, awakening the love of God in every heart it touches.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eINTRODUCTION\u003c\/strong\u003e\u003c\/b\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\" style=\"font-style: inherit; font-weight: inherit;\"\u003eThe Divine Romance is a volume of talks by Paramahansa Yogananda, one whose life was a continual romance with the Divine. It is thus a book about God's love for each soul created by Him, and how we as incarnate souls can experience God's loving presence in our lives. \u003c\/span\u003eThe author's message holds a universal appeal, for what human being has never yearned for perfect love-a love that does not fade with time, old age, or death? Certainly, everyone has longed to experience the lasting satisfaction and perfection of such a relationship, but the question has always been, Is it really possible? Paramahansa Yogananda boldly declares that it is possible. Through the example of his life and teaching, he proves that the inner fulfillment and love we seek do exist and can be attained in God. The greatest love you can experience is in communion with God, he states, in the opening lecture of The Divine Romance. The love between the soul and Spirit is the perfect love, the love you are all seeking.\u003cbr\u003eParamahansaji does not speak from mere theory or theology; his words flow from the experience of the love and wisdom of God, providing an inspirational and pragmatic approach, so that those who have ears to hear may also discover this all-fulfilling Divine Presence in their own lives. His wisdom is not the studied learning of a scholar; it is the empirical testimony of a dynamic spiritual personage whose life was filled with inner joy and outer accomplishment, a world teacher who lived what he taught, a Premavatar (incarnation of love) whose sole desire was to share God's wisdom and love with all.\u003cbr\u003eParamahansa Yogananda was born in Gorakhpur, Uttar Pradesh, on January 5, 1893. He had a remarkable childhood that clearly indicated his life was marked by a divine destiny. His mother recognized this and encouraged his noble ideals and spiritual aspirations. When he was only eleven, the loss of his mother, whom he loved above all else in this world, made firm his inherent resolve to find God and to receive from the Creator Himself the divine love yearned for in every human heart.\u003cbr\u003eYoganandaji soon became a disciple of one of a line of exalted gurus with whom he had been linked from birth: the great Jnana-avatar (incarnation of wisdom) Sri Sri Swami Sri Yukteswar Giri. Sri Yogananda's parents were disciples of Sri Sri Lahiri Mahasaya, guru of Sri Yukteswar. When Paramahansaji was an infant in his mother's arms, Lahiri Mahasaya had blessed him and foretold: Little mother, thy son will be a yogi. As a spiritual engine, he will carry many souls to God's kingdom. Lahiri Mahasaya was a disciple of Sri Sri Mahavatar Babaji, the deathless master who revived in this age the ancient science of Kriya Yoga. Praised by Bhagavan Krishna in the Bhagavad Gita, and by Patanjali in the Yoga Sutras, Kriya Yoga is both a transcendent technique of meditation and an art of living that leads to the union of the soul with God. Mahavatar Babaji revealed the sacred Kriya to Lahiri Ma-hasaya, who handed it down to Sri Yukteswar, who taught it to Paramahansa Yogananda.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhen in 1920 Paramahansa Yogananda was deemed ready to begin his world mission of disseminating the soul-liberating science of Yoga, Mahavatar Babaji told him of the sacred responsibility that was to be his: You are the one I have chosen to spread the message of Kriya Yoga in the West. Long ago I met your guru Yukteswar at a Kumbha Mela; I told him then I Would send you to him for training. Kriya Yoga, the scientific technique of God-realization, will ultimately spread in all lands, and aid in harmonizing the nations through man's personal, transcendental perception of the Infinite Father.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eParamahansa Yogananda began his mission in America as a delegate to the International Congress of Religious Liberals in Boston in 1920. For more than a decade he traveled the length and breadth of America, speaking almost daily to capacity audiences in all the major cities. On January 28, 1925, the Los Angeles Times reported: “The Philharmonic Auditorium presents the extraordinary spectacle of thousands…being turned away an hour before the advertised opening of a lecture with the 3000-seat hall filled to its utmost capacity. Swami Yogananda is the attraction. A Hindu invading the United States to bring God…” It came as no small revelation to the West that Yoga-so eloquently expounded and clearly interpreted-is a universal science, and that as such it is indeed the essence of all true religions.\u003cbr\u003e\u003c\/span\u003eIn Los Angeles in 1925, Paramahansa Yogananda founded the international headquarters of Self-Realization Fellowship, the Society he had started in India in 1917 as the Yogada Satsanga Society of India. From the International headquarters, the Guru’s teachings are speared worldwide, including his many books and the printed Self-Realization [Yogada Satsanga] Lesson on the science of Kriya Yoga meditation and the art of spiritual living. Seekers in India and surrounding territories receive these publications from the Yogada Satsanga Society of India. The Guru’s work is guided and served by monks and nuns of the Yogoda Satsanga Society of India\/Self-Realization of carrying on his work and preserving the purity of his teachings.\u003cbr\u003eIn the late 1930s, Paramahansaji began to withdraw gradually from nationwide public lecturing. “I am not interested in crowds,” he said, “but in souls who are in earnest to know God.” Thereafter, he concentrated his efforts on talks and classes for those who were deeply interested in seeking God; he spoke mostly at his own Self-Realization Fellowship temples and the international headquarters.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eParamahansa Yogananda had often voiced this prediction: “I will not die in bed, but with my boots on, speaking of God and India.” On March 7, 1952, the Prophecy was fulfilled, At a banquet in honor of the Ambassador of India, B.R. Sen, Paramahansaji was a guest speaker, he delivered a soul-stirring address, concluding with these words from a poem he had written, “My Indian”: “Where Ganges, woods, Himalayan caves, and men dream God-I am hallowed; my body touched that sod!” He then lifted his eyes upward and entered mahasamadhi, an advanced yogi’s conscious exit from the physical body. He died as he had lived, exhorting all to know God.\u003cbr\u003e\u003c\/span\u003eThe great Guru’s lifelong efforts to awaken souls everywhere to the one Truth underlying all religions and all life’ and his singular contribution in furthering the cause of greater harmony and understanding between East and West were given formal recognition by the government of India on March 7, 1977, the twenty-fifth of his passing. On that day India issued a commemorative stamp in his honor, paying tribute to the Guru in these words: “The ideal of live for God and service to humanity found full expression in the life of Paramahansa Yogananda. Though the major part of his life was spent outside India, still he takes his place among our great saints. His work continues to grow and shine ever more brightly, drawing people everywhere on the path of the pilgrimage of the Spirit.”\u003cbr\u003eTo those who were personally associated with Paramahansaji, it was apparent that his greatness lay not only in the profound wisdom of his teachings, but also in the deep love and compassionate understanding that emanated with every word, glance, and gesture, and one knew beyond doubt that in his eyes one’s weaknesses and failings did not matter, that he saw in every soul only the pure reflection of God.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAlthough we are now prevented by time and space from being personally present at one of Paramahansa Yogananda’s talks, we can receive the blessing of reading and absorbing his words, and for this opportunity, we can thank Sri Daya Mata, president, of Self-Realization Fellowship. In the earliest years of this ministry, Paramanhansaji’s talks were recorded only spasmodically. But when Daya Mataji became a disciple of his in 1931, she undertook the sacred task of faithfully recording for the generations to come all of her Guru’s talks and classes. “As I felt the transfiguring power of his words on my own life during those early days with Paramahansaji,” she wrote, “there arose within me a feeling of the urgent need to preserve his words for all the world, for all time.” It is thus owing to her foresight and dedicated efforts that this volume of talks, the Divine Romance, could be published, as a sequel to the first volume, Man’s Eternal Quest. \u003c\/span\u003eThe selections that make up this book are primarily lectures and classes given to audiences at Self-Realization temples and the international headquarters in Los Angeles. A few of the talks were given at informal gatherings or Satsang as with small groups of disciples; or at meditation services in which the Guru experienced ecstatic communion with God, affording all present a glimpse of the blissful divine romance. Some inspirational writings are also included in this volume. Paramahansaji was a prolific writer who often used his spare moments to compose a new canticle of love for God or a short article that he felt might help others to better understand a certain facet of truth. As most of the talks set forth in this book were presented before audiences familiar with Yogoda Satsanga\/Self-Realization teachings, some clarification of terminology and philosophical concepts may be helpful to the general reader. To this end, footnotes have been included; also a glossary explaining certain Sanskrit words, and other philosophical terms, and giving information about events, persons, and places associated with the life and work of Paramahansa Yogananda. It may be noted here that unless otherwise indicated the quotations from the Bhagavad Gita in this volume are from Paramahansa Yoganada’s own translations, which he rendered from the Sanskrit sometimes literally and sometimes in paraphrased, depending on the context of his talk. For most Gita quotations in this edition of The Divine Romance, we have used the definitive version given by Paramahansaji for his comprehensive translation and commentary: God Talks With Arjuna: The Bhagavad Gita-Royal Science of God-Realization (published by Yogoda Satsanga Society of India in 2001). In talks where he was rendering a Gita passage more freely in order to emphasize a specific point, the paraphrase has been retained and noted as such in the footnote citation. The Divine Romance is the second volume in a series of collections of talks and lectures by Paramahansa Yogananda. May it be, as the first volume has been for countless readers, a ray of divine light on the spiritual path, bringing inspiration, guidance, and new meaning to life. “The greatest romance is with the Infinite,” said Paramahansaji. “You have no idea how beautiful life can be. When you suddenly find God everywhere, when He comes and talks to you and guides you and guides you, the romance of divine love has begun.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/strong\u003e\u003c\/b\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ctable width=\"749\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePreface\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003exvii\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003exxi\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHow to Cultivate Divine Love\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e3\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eA New Look at the Origin and Nature of Cosmic Creation\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e18\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePracticing Religion Scientifically\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e33\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eFinding the Joy in Life\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e44\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eWhat Is Fate?\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e47\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe End of the World\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e59\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Why and How of Religion\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e72\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Spectrum of Spiritual Consciousness\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e83\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Mind: Repository of Infinite Power\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e94\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eWhy Evil Is a Part of God's Creation\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e109\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Mystery of Mahatma Gandhi\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e117\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eMagnetism: The Inherent Power of the Soul\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e129\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePsychological Furniture\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e142\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Unknown Potential of Memory\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e151\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHarmonizing Physical, Mental, and Spiritual Methods of Healing\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e160\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eMind Power Can Help You Lose or Gain Weight\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e175\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHow to Work Without Fatigue\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e181\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eRidding the Consciousness of Worry\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e192\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eIf God Is Free From Karma, Why Aren't We?\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e199\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Yoga Art of Overcoming Mortal Consciousness and Death\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e210\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHow Feelings Mask the Soul\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e220\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Yoga Idea of Renunciation Is For All\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e230\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eWith All Thy Getting, Get Understanding\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e242\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eCriticism\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e252\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eWhere Is Jesus Now, and What Is He Doing?\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e255\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eDo Souls Reincarnate?\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e268\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eWhere Are Our Departed Loved Ones?\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e284\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eReflections on Love\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e297\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Known and the Unknown\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e300\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eControlling Your Destiny\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e310\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eGuests-Good and Bad\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e318\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHow to Free Yourself From Bad Habits\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e322\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Garden of Flowering Qualities\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e335\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eOriental and Occidental Christianity\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e337\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eA World Without Boundaries\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e348\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eTo Know God Is to Love All\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e357\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHow You Can Approach God\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e364\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Cosmic Lover\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e373\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePersonal and Impersonal God\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e375\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eGod Is Both Personal and Impersonal\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e377\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHow to Find a Way to Victory \u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e388\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003el Am Blessed to Behold Him\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e402\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eTake God With You Through Life\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e409\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Aurora of Bliss\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e420\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAnswer the Call of Christ! \u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e423\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eDivine Communion With God and Christ\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e434\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Eternal Romance \u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e441\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"683\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eA Scripture of Love\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"67\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e452\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003cbr style=\"font-weight: 300;\" data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"Paramahansa Yogananda","offers":[{"title":"Default Title","offer_id":43045428854922,"sku":"","price":200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/DivineRomancevol2.jpg?v=1690972119"},{"product_id":"mejda-the-family-and-the-early-life-of-sri-sri-paramahansa-yogananda","title":"Mejda","description":"\u003cdiv data-mce-fragment=\"1\" class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is a delightful and absorbing biography written from the author’s unique perspective as a younger brother of Paramahansa Yogananda, whom he affectionately called “Mejda”—the Bengali term for one’s second eldest brother. It provides an intimate account of the early years of one of the great spiritual leaders of our time. Relating many previously unpublished stories, this fascinating biography presents a fresh view of numerous incidents recounted by Sri Sri Paramahansa Yogananda in Autobiography of a Yogi. As Sananda Lal Ghosh explains, Paramahansaji was naturally reticent about referring to his spiritual attainments when writing his autobiography. “Mejda” offers readers a vivid, firsthand chronicle of his remarkable years in India. From the book’s engrossing narrative emerges a new portrait of this beloved world teacher—a radiant spiritual personality whose life was an inspiring testament to the ageless truth and vitality of India’s universal science of God-realization.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eAbout The Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSananda Lal Ghosh (1898—1979) was the brother and childhood companion of Paramahansa Yogananda. His deep religious interests and creative spirit found many-sided expression as an artist, photographer, mechanic, architect, musician, and finally author. In the late 1950s, he painted a portrait of the famous Nobel-prizewinning poet, Rabindranath Tagore, which received worldwide acclaim. Over the years he produced hundreds —perhaps thousands— of photo portraits of his respected brother for disciples throughout the world. In the same tireless spirit of dedication, he worked on the manuscript of this book, which was completed shortly before his passing in 1979.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMejia”: The Family and Early Life of Paramahansa Yogananda, written by Paramahansa ji’s younger brother, Sri Sananda Lal Ghosh, is a valuable biography of the great Guru. An excellent supplement to Paramahansaji’s Autobiography of a Yogi, it presents many incidents about Paramahansa Yogananda’s family and early life in India not included in his autobiography.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe autobiography of a Yogi is regarded as an Upanishad of the new age. Published in twenty-one languages, it has satisfied the spiritual thirst of hundreds of thousands of truth-seekers throughout the world. We in India have watched with wonder and fascination the phenomenal spread of the popularity of this book about India’s saints and philosophy. We have felt great satisfaction and pride that the immortal nectar of India’s Sanatana Dharma, the eternal laws of truth, has been stored in the golden chalice of the Autobiography of a Yogi.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eParamahansa Yogananda’s life and work are captivating. As a true propagator of the Hindu religion, and as the spiritual pioneer who was divinely chosen to disseminate Kriya Yoga worldwide, Paramahansaji’s fame has spread like a fragrance from the Kolkata home at 4Garpar Road, from the Serampore hermitage of his preceptor, Swami Sri Yukteswar Giri, and from the Brahmacharya Vidyalaya in Ranchi to America and the farthermost horizons of the globe. Under the banner of Yogoda Satsanga Society of India\/Self-Realization Fellowship, he established numerous meditation centers in many lands. The ashrams, temples, and centers of his work are holy places for the practice of India’s great science of Yoga. Devotees of Paramahansaji from many countries have visited their gurudeva’s home in Kolkata, and have been thrilled to hear from his brother stories of Paramahansaji’s childhood and early life in India. “Mejda” is a grand accomplishment that will share with a wider audience these stories of an uncommonly spiritually powerful ascetic. Many of these were not included by Paramahansa Yogananda in his autobiography because of his natural reticence about calling attention to himself.\u003cbr\u003eIt was quite unexpected that I should be asked by the author to write the foreword to this book. Though the question of my competency arises in my mind, I have acceded to the request because I feel it is a great privilege. While on summer vacation in 1938, in the hermitage of an ascetic on a hill in Chotanagpore, I heard about the glorious life of Paramahansa Yogananda. I was overwhelmed. Later, when I was in the Chakrebaria area of Bhawanipore seeking out a manuscript of “Padma Puran,” by Jiwan Moitra, in the course of my work I went to the house of a devout person to see a highly regarded white statue of Lord Krishna. I was surprised to meet there two American disciples of Paramahansa Yogananda who had come from his ashram in Ranchi to view the beautiful image.\u003cbr\u003eThen one day, Sri Sananda Lal Ghosh invited me to visit him. I learned during our conversation that Paramahansaji had found God in this house at 4 Garpar Road. I went to the attic room, made sacred by the great yogi’s sadhana, bowed down, and sat for some time in meditation. In one of Paramahansaji's letters to his brother, he said, “This is my holy pith [seat, place] where I found God.” It was my good fortune to have the opportunity to pay my respects at this sacred shrine — a precious moment in my ordinary life. I can't but wonder if through his divine power, Paramahansaji had accepted my humble obeisance in the hermitage of the ascetic on the hill of Chotanagpore and blessed me with his grace that I could visit his attic room where he pursued his sadhana and that, as a result of that visit, I was allowed to write the foreword to this book. In this modern age, it is wonderful that despite the materialism of the West, innumerable persons there have shown such interest in the spiritual accomplishments of Paramahansa Yogananda, a yogi from the East. The divine power of Sri Ramakrishna Paramahansa is widely known; he is worshipfully venerated by all spiritually minded people throughout India, and by many abroad. The mysticism of great saints has a deep appeal and promise of hope for the troubled human mind. Thus, many have been similarly inspired by the life of Paramahansa Yogananda, and Yogoda\/Self-Realization members from all over the world have come to his childhood home to hear firsthand accounts of his early life from his brother, Sananda Lal Ghosh. He was Paramahansaji’s follower, devotee, and companion during the great yogi’s childhood. And now, in the closing years of his life, Sananda Lal Ghosh has undertaken the task of writing this book to share with all seekers these spiritually rich incidents in the life of Paramahansa Deva. The effort crowns the author with glory. His work has significant historic value since many of the incidents he has recorded took place in his presence. Paramahansa Yogananda was born into a family of virtuous yogis. His father was a true ascetic, while at the same time, he fulfilled admirably his family responsibilities. His mother was like a goddess. Yogiraj* Lahiri Mahasaya initiated Paramahansa ji’s parents. Born Mukunda Lal Ghosh, Paramahansa Yogananda had three brothers and four sisters, all of whom were reared in a spiritual environment. Each brother achieved a high degree of success in his field. The eldest, Ananta Lal, was well-established in his accountancy work and greatly respected. He achieved the position of a high-ranking officer, earning a large salary while still a young man. His affectionate concern for his brothers and sisters was exemplary. He was frugal, moderate in his habits, kind, and benevolent. Initially, he had not much faith in religion. Through the spiritual influence of his younger brother Mukunda, Anantas's whole outlook changed, and he received initiation from Mukunda. Ananta Lal died at the age of thirty-one. Paramahansaji has lovingly described his life in the Autobiography of a Yogi.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSri Sananda Lal Ghosh is himself an accomplished yogi. In his full life, he has combined the qualities of an artist, musician, architect, mechanic, and devotee of God. The paintings of Paramahansa Yogananda by Sananda Lal Ghosh have been widely acclaimed. His painting of Rabindranath Tagore, chief among India’s Poets, has received worldwide recognition. This picture hangs in many of the schools and colleges in India. R.abindranath himself felt it was the best standing pose of him ever painted. He complimented Sananda by sending him a certificate to this effect. A marble statue of Tagore installed in the Assembly Hall m New Delhi is patterned after Sananda’s painting. The late Bishnu Ghosh, the youngest child of the family, gained national and international fame as a physical culturist. He was the first and only Indian judge in the Mr. Universe contest held in London. He was the first Indian of contemporary times to introduce and make popular a system of Hatha Yoga that appealed greatly to the general public. He brought the ancient science of Hatha Yoga out of the hermitages and into the courtyards of homes and the fields of villages. I was charmed to meet Bishnu. He exuded a warm personality, strength, courage, sincerity, and highmindedness. He was a devotee of God, as well as a genius in the field of Hatha Yoga and physical culture. He was a pride of India, and will ever be remembered for introducing yoga exercises to the masses.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eParamahansa Yogananda was a Yogeshwar (Lord of Yogis). His mastery of yoga came to him as a natural inheritance. The renowned Lahiri Mahasaya was the guru of Paramahansa ji’s parents, and of his guru, Swami Sri Yukteswar Giri. In the historic and traditional lines of illumined masters who bring truth to the world, Paramahansaji was the fourth of the Yogoda\/Self Realization line of great Gurus. * Paramahansaji’s mission led him to preach the art and science of yoga living in America, Europe, and throughout the world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt was commonly thought that the practice of a soul science like Kriya Yoga was restricted to secluded ascetics in forests and mountain caves. Paramahansa Yogananda’s mission was to show that a person in ordinary family life anywhere in the world could receive and practice Kriya Yoga with the highest spiritual benefit. He has rendered a supreme service to mankind by bringing the science of Yoga, and the technique of Kriya Yoga, into practical everyday application in life. Persons in India and worldwide will receive beneficent effects by learning the Kriya Yoga as taught by Paramahansa Yogananda.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Mejda” is a great light of oblation to the worldwide spread of Kriya Yoga.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn writing the Autobiography of a Yogi, Paramahansa Yogananda — whom I respectfully call “Mejda,” second elder brother — omitted several revealing incidents of his early life. I believe he did so purposely. Had he fully disclosed himself, he would have surpassed many of the contemporaries he extolled. Some might have thought the Yogi Maharaj * was given to praise himself. On the contrary, it was always his way to place himself in the background and push others to the fore. So I have long felt that Autobiography of a Yogi, to be complete insofar as Mejda’s life story is concerned, needed a sequel to make public many of the incidents of his early life. For several years I have labored to this end. The plant of my desire has now matured. Had I not received timely inspiration and help, the seedling of my wish would have been destroyed by circumstances; I would have exited this world with a heavy debt unpaid. Mejia was my childhood companion and friend, and the guiding light of my youth. The most prized treasures among my memories are of those incidents that were a part of the early years spent with my wise preceptor, Yogeshwart Yogananda. Inspired by the Autobiography of a Yogi, many Yogoda Satsanga\/Self-Realization Fellowship devotees from all parts of the world have come on pilgrimage to their Guru’s beloved India. Many were persons of ordinary means who had to save for years to make the journey. During every season of the year, they have visited Mejda’s childhood home, the holy place of his early sadhana, 4 Garpar Road, Kolkata. Out of reverence for the Yogeshwar, they have regarded his home as a special place of pilgrimage, and have bowed their heads in devotion as they entered. Oftentimes, when ascending the staircase to the upper floors, they have reverently placed the dust of the steps on their heads, recalling that Paramahansaji climbed these stairs many times. The pilgrims visit the room where he slept and the front room where he conversed with Mahavatar Babaji. They especially request permission to meditate in the small attic room where their guru meditated daily and which was witness to the early dawn of his spiritual awakening. They have been deeply gratified to meet members of Mejda’s immediate family and to hear stories of his ‘boyhood. All have earnestly requested that 1 publish these stories, since I was a companion to him, being only five years younger than he, and an eyewitness to many of his early-life experiences. In narrating these stories, some references to myself have been unavoidable. It is not my desire to give myself any prominence. I have made mention of myself only to give testimony to the verity of these unusual incidents in the life of Mejda. It is one thing to write a book, quite another to publish it. The intricacies of printing are unknown to me, and my time and energy are limited. Several friends offered help and encouragement; it was through their aid that this book became a reality. I thank them all sincerely from the deepest core of my heart, and with gratitude mention here their names:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDr. Ashutosh Das, M.A. (Double), Ph.D., D.Litt. (Kolkata), F.R.A.S. (London), Professor of Philosophy and Literature at Kolkata University, particularly encouraged and supported the publication of this book. His two sons, Sri Prem Sundar Das, M.A. (Double), B.S., L.L.B., and Sri Dibya Sundar Das, M.Comm., L.L.B., assisted valuably with the writing of this book. It would not have been possible to complete my work without their help. My neighbor, Sri Binay Das, assisted me gratuitously. My grandson, Somnath Ghosh, was an able, enthusiastic helper. My wife, Parul, contributed greatly; it was one of her last offerings in this mortal world. I was bereft of her faithful companionship of many years when she died on September 3, 1978. I here express my heartfelt appreciation to each of them.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"5%\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"80%\"\u003eList Of Illustrations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"15%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eForeword\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFather's Humble Beginnings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMejda's Birth and Boyhood in Gorakhpur\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMejia At Lahore\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOur Mother\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFamily Life After Mother's Death\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOur Days in Bareilly\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChittagong\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEarly Years in Kolkata\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMejda Explores the Realms of Mind and Spirit\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMejda's Guru and College Years\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSannyas and a Worldwide Mission\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReturn to India in 1935\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Last Years and an Ongoing Mission\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBiographical Notes About Mejda's Brothers and Sisters\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnecdotes About Mejda from Family Diaries\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLetters to the Author From Paramahansa Yogananda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNotes from Paramahansa Yogananda's Discourses\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eParamahansa Ji's Answers to Questions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGenealogical Chart\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cbr\u003e\n\u003c\/div\u003e","brand":"Sri Sananda Lal Ghosh","offers":[{"title":"Default Title","offer_id":43093737046154,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Mejda.jpg?v=1690896248"},{"product_id":"the-healing-touch-of-reiki","title":"The Healing Touch of Reiki","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ethe authors of their readers a meaningful understanding of the History of Reiki. The book gives a detailed account of the endocrine system in depth, including its function. The authors firmly believe that faith in one to get healed. Open-mindedness, unconditional love, and total surrender can see to it that one can achieve higher levels of consciousness. Though there are several techniques available in this world, Reiki is one of the holiest, simplest, and easiest to practice by everyone at all times. As such healing is an integrated process and the constant practice of Reiki which is a high-level or rooted Meditation by a Practitioner invokes cosmic energy through the 'chakra' to enhance the energy levels at all five levels i.e. Physical, Mental, Emotional, Intellectual and Spiritual. The authors want to emphasize that the practice of Reiki can bring enormous benefits such as it can enhance creativity, bring in Wisdom, reversing the aging process, amplify the energy level, and reducing the Basal Metabolic Rate (BMR).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMrs. PBV\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eLakshmi \u003c\/span\u003ewas born in Jamshedpur in the year 1960. She did her Graduation from Andhra University, her M.Sc from Bhubaneshwar, and her M.Ed. from Annamalai University. She has been a regular practitioner of Yoga, Meditation, Reiki, and Pranic Healing for the last decade. She firmly believes that all those who practice Reiki which is the purest from God's love can aim at reaching higher levels of consciousness at a faster rate than by any other technique. Along with her husband Mr. Sastry, she has healed over 1000 persons around the country. Mr. PVS Sastry was born in Visakhapatnam in the year 1956. He is a graduate of Chemical Engg. from Andhra University and a postgraduate in mineral Engg. from the Indian School of Mines, Dhanbad. He is employed with Coal India Limited in Ranchi since 1981. He learned and practiced several alternative medicinal techniques for self-development such as Yoga, Pranic Healing, Acupressure, Hypo therapy, art of Living besides Reiki. The Indian Board of Alternate Medicines awarded him a gold medal (1996), Eminent Physician Award 2000 for his contribution to related fields. He is confident that healing methods are present within the body and healing process becomes faster with one's own acceptance to get healed. As a yoga instructor and Reiki grandmaster, he has so far trained and healed around 1000 persons throughout the country.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"3%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"93%\" data-mce-fragment=\"1\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"4%\" data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e1.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe Art of Reiki\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e11\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWhat is Holistic Medicine?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReiki\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChronology of Reiki Development\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReiki Master Lineage\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePhilosophy of Reiki\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e2.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eUses of Reiki\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e22\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHistory of the Usui System of Natural Healing\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReiki Healers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChakras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCentering\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEndocrine System\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAura\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eElements in the Body\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e3.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eUnderstanding Reiki\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e62\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFive Principles of Reiki\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConcepts of Reiki\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReiki Positions for Treatment of Self and Others\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReiki Certification\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWho to Treat\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTreating Infants, Plants, Animals, Food, and Assorted odds and Ends\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHow to Treat\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDifferent Techniques of Using Reiki\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e4.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eConcept of Chakras \u0026amp; Healing\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e94\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLight Circle\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChakra Balancing\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMagic Healing Through Mental Affirmations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e5.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eDevelopment of Reiki Abroad\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e101\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReiki Research Abroad\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGlossary\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"P.B.V. Lakshmi, P.V.S. Sastry","offers":[{"title":"Default Title","offer_id":43094546743434,"sku":"","price":260.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788122307015.jpg?v=1690531397"},{"product_id":"the-hindu-marriage-ceremony-a-text-for-student-priest","title":"The Hindu Marriage Ceremony","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRamsarran Sankar was born in Campbellville, Georgetown, Guyana. From 1953 to 1964 he served as Clerk of Court in diverse judicial districts in Guyana He also served as Magistrate in Guyana from 1972 to 1975. He has always been keen on the study, teaching, and promotion of Hindi. He has been a member of the priesthood for 27 years. He thinks there is a need in the West for the establishment of institutions for the proper training of Hindu priests. He is resident in England and is now retired from full-time Occupation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDear Readers,\u003cbr\u003eMany of you may be aware that this is my second publication on our Hindu Rituals. The first publication 'A Basic Puja Manual for Student Priests' has been very successful since its launch in April 1997. I have named this text \"The Hindu Marriage Ceremony - A Text for Student Priests.' It is my first text on any of our Sanskaras, many of which are already regrettably lost while others through infrequent usage, face certain extinction. In modern times our Janeo, Vivah, and Antyeshthi are still performed with great solemnity. This text is merely a guide for students aspiring to the noble profession of the Priesthood, the latter of which is so important and necessary in our Hindu communities. I have again used English as far as possible being aware of the difficulties Sanskrit and Hindi present to our young budding priests of today. My aim is, as it was always, the preservation of our Priesthood and the uniformity of our rituals, aims which I am aware would hardly ever be achieved unless there is in our community at large a sincere faith in the Priesthood resulting in the establishment of reputable institutions for the training of Hindu Priests. The text does not dispense with the oral tradition by which our rituals have hitherto been handed down from the days of our ancestors. Tribute must, of necessity, be paid to those Purohits and Pandits of old who taught our grandfathers in the oral tradition. With the increasing demands of modern life, however, oral traditional teaching must give way to more accessible methods, especially in this modern technological age. In the text, I have tried to give the student a complete set of ceremonies relating to marriage i.e. The Variksha, Teelack, Pitri Shraadh, Haldi, and finally the Marriage Ceremony proper. I must, however, stress that a sound knowledge of our Basic Puja is as essential for the Vivah as it is for any other Sanskaar or ceremony.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAt this stage my thanks to Bhai Ramlakhan Singh and family from Sunny Bank, London for their generosity in making this publication possible. Bhai Ramlakhan has an abiding faith in the rituals and traditions of his ancestors. Grateful thanks to my brother-in-law Pt. Satyanand Sukul of Mississauga Canada for having read the draft and commented thereon. May Mother Saraswati shower her copious blessings on all aspirants to the priesthood. May all well-wishers receive her choicest mercies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI was delighted to be asked to write the foreword for this text on the Hindu marriage ceremony prepared by Pandit Sankar. Panditji has for over 23 years given continuous and dedicated service as a priest, to members of the Asian, Caribbean, and Mauritian communities resident in Europe and North America. He has recently embarked on the task of writing manuals and texts pertaining to rituals and ceremonies of the Hindu faith primarily for aspirants to the priesthood. There is no gainsay and he is eminently qualified to do so, may I add that his selfless service in this connection is to be commended.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is evident even from a cursory glance of this text that great care has been taken to present a comprehensive account of all rituals relating to the Hindu marriage ceremony. The text begins with the rituals prior to the marriage rites proper and thereafter flows smoothly into the main wedding ceremony. Such is the textual format that with a minimum of help from outside the text, one is able to follow and perform with ease the entirety of the rites and rituals relating to the Hindu marriage. This, no doubt, has been the author's aim and I have no doubt that this aim of his would be achieved. A vel but welcome departure from the traditional texts on Hindu rituals is that English is freely used, explaining various aspects of the rituals. This would be of considerable assistance to members of our Caribbean communities in particular. The language of the priesthood, however, has always been Sanskrit and has been maintained, where necessary in the text. Though prepared primarily for budding priests the text would be useful to all Hindus as well as non-Hindus. Its clarity in matters of detail relating to our marriage ceremony would be an education for all. I urge everyone, therefore, to seek to be in possession of the text even if we might use it for mere reference. It would also be an invaluable guide for those following a course in comparative religion.\u003c\/p\u003e","brand":"Pandit Ramsarran Sankar","offers":[{"title":"Default Title","offer_id":43095752867978,"sku":"","price":200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TheHinduMarriageCeremony.jpg?v=1690532404"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/rare-books-872961.jpg?v=1748429768","url":"https:\/\/www.motilalbanarsidass.com\/collections\/rare-books.oembed?page=12","provider":"Motilal Banarsidass","version":"1.0","type":"link"}