{"title":"Religion and Ethics","description":"","products":[{"product_id":"the-call-of-the-upanishads-1","title":"The Call of the Upanishads","description":"\u003cp style=\"text-align: left;\"\u003eThe seers and sages of Ancient India revealed fundamental principles of the perennial philosophy. The Upanishads contain the essential principles of this perennial-this ageless philosophy. They contain a large number of inspiring and instructive passages and verses. It has not been possible to include all of them in this book. For the purposes of this book, the author has taken those verses and passages that have a bearing on the mystical teaching of the Upanishads. It is a mysticism that is the very core of the Upanishads-and so in understanding its mysticism one comes to the heart of the sublime and magnificent teaching of the Upanishads. In this age, where science and technology may lead us into a world devoid of meaning and significance. Modern man needs today a meaningful philosophy if the achievements of science are not to lead him to greater and greater destruction but to sublime and majestic heights of creative living. It is in the Vision of Life given by the Upanishads that man can find the fundamental philosophy of Creative Living-a philosophy that can serve as a Beacon Light even in the midst of surrounding darkness, a philosophy that can lead him from the unreal to the Real, from darkness to Light, from death to Immortality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eROHIT MEHTA\u003c\/strong\u003e was a founder of the Congress Socialist group in 1934. He travelled widely in almost all parts of the world as a lecturer speaking on Religion, Philosophy, Yoga, Psychology, Education, etc. Mehta was a founder of the congress socialist group in 1934 which later on became the socialist party of India. But while he accepted the economics of the Socialist Party of India. But while he accepted the economics of socialism he was deeply dissatisfied with the philosophy of socialism. This led him to become an active worker in the Theosophical society. He became an International secretary of the society when Dr G.S. Arundale was the president.\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\u003cbr\u003e\u003ci\u003eChapters\u003c\/i\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd width=\"100%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eThe Golden Veil\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Silent Night\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe Great Beyond\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eThe Fire of Creation\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eExistence Without Identity\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eThe Nameless Being\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eThe Bliss Eternal\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eThe Descent of the Spirit\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX.\u003c\/td\u003e\n\u003ctd\u003eThe Fullness of the Void\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX.\u003c\/td\u003e\n\u003ctd\u003eThe Flame Without a Flicker\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI.\u003c\/td\u003e\n\u003ctd\u003eThe One - And the Only One\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Rohit Mehta","offers":[{"title":"Default Title","offer_id":41176915902602,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CALLOFTHEUPANISHADS.jpg?v=1660390170"},{"product_id":"the-cult-of-jagannatha-myths-and-rituals","title":"The Cult of Jagannatha","description":"\u003cp style=\"text-align: left;\"\u003eThe Cult of Jagannatha: Myths and Rituals offers a new approach to Orissan ethnography. In sharp contrast with dominant explanations, centred on tribal influences and the history of aryanisation, this book provides extensive evidence on the importance of religious orthodoxy. The transition from the coastal to the inland regions of Orissa is characterized by sharp demographic and sociological discontinuities. Such regional differences are probably a reflection of aryanisation. Ethnological accounts have most commonly relied on the historical reconstruction of this process. It has been assumed that native communities exercised a decisive influence on the traditions that flourished in the delta plain, especially those related to its vital centres-the city of Puri and the temple of Jagannatha. Myths and rituals show that sacrificial symbolism is at the core of Puri's religious system. Explicitly associated with an inaugural asvamedha (the Vedic horse sacrifice), the building of the great temple is still seen as a transformation of the brick-fire altar. These correlations are further supported by an impressive web of orthodox representations, both Vedic and Hindu. This acknowledgement of orthodoxy takes us back to the so-called singularities of local traditions. How to interpret the iconographic \"specificity\" of Puri's deities? What status should be attributed to the Sudra ritualists of the great temple? The present book provides new answers to these old questions. Puzzling as it may appear, the \"strangeness\" of Orissan ethnography is a particular yet extremely coherent expression of Indian traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eJose Carlos Gomes da Silva\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eis Professor of Anthropology at Lisbon University Institute. His writings reflect two major interests: the ethnography of Orissa, where he developed field research since 1979 (mainly in the districts of Dhenkanal and Puri), and the epistemology and critique of anthropological thought. He has published L’Identite vole: Essais d’Anthropologie Sociale (1989) [Stolen Identity: Essays in Social Anthropology], and O Discurso contra si proprio (2003) [The Discourse Against Itself] along with other books and articles.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe transition from the coastal to the inland regions of Orissa is characterised by sharp demographic and sociological discontinuities (Bailey 1957; 1960). Such regional differences are probably a reflection of aryanisation. Indo-European communities once settled in the fertile plains of the coastland (those of the Mahanadi delta, in particular), forcing the local tribal populations to migrate progressively to poorer and less irrigated areas. Ethnological accounts have most commonly relied on the historical reconstruction of this process. It has been assumed that native communities exercised a decisive influence on the traditions that flourished in the delta plain.- especially those related to its vital centres - the city of Puri and the temple of Jagannatha. \"Puri’ Alexander MacDonald wrote, \"is parred excellence a meeting place between the Aryan and non-Aryan elements of the population\" (1975: (46). In the words of Charles Fabri, \"practically every temple... in Orissa\" bears the mark of \"non-Aryan beliefs\" (1974: 12). This is questionable. The temples built in Orissa between the early 7th and the 14th century are examples of typical Hindu architecture, sharing \"features in common with other northern temple styles such as the group of Khajuraho in Madhya Pradesh and those in Rajasthan\" (Dehejia 1979: 1; see also Donaldson 1985-1987).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome authors have also argued that autochthonous communities had a striking influence on the Jagannatha cult, namely as regards certain ritual performances and the unexpected prominence of Sudra ritualists of \"tribal origin\" (see Eschmann 1978c; Tripathi 1978b). The persistence of native religious iconography has been equally emphasised in the relevant literature. Eschmann, Kulke, Tripathi, and Stietencron, among others, saw in the image of Jagannatha an anthropomorphic transformation of a tribal (Khond) post. In many Orissan villages, the presence of a wooden post in front of a sanctuary seemed to confirm this point of view. According to Madeleine Biardeau, however, the existence of similar objects in South India weakens the plausibility of the tribal explanation in the Orissan context. In her opinion, autochthonous conceptions exerted no significant influence on the emergence of Hindu- ism in the region (Biardeau 1989: 65-66).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe wooden post commonly found in South India plays an important role in strictly Hindu rituals. It has been considered by Biardeau a transformation of the yupa, the sacrificial post of the Vedic period (see also Hiltebeitel 1988, 1991, 1999). The ancient yupa occupied a central place in the stage of sacrificial performances and was closely associated with the brick fire altar, the primaeval model of the Hindu temple. The same symbolic relationships are crucial elements of the traditions related to the Jagannatha cult. Myths and rituals show that sacrificial symbolism is at the core of Puri’s religious system. Explicitly associated with an inaugural asvamedha (the Vedic horse sacrifice), the building of the great temple is still seen as a transformation of the brick fire altar. These correlations are further supported by an impressive web of orthodox representations, both Vedic and Hindu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis acknowledgement of orthodoxy takes us back to the so-called singularities of local traditions. How to interpret the iconographic \"specificity\" of Puri’s deities? What status should be attributed to the Sudra ritualists of the great temple? The present book provides new answers to these old questions. Puzzling as it may appear, the \"strangeness\" of Orissan ethnography is a particular — yet extremely coherent - expression of Indian traditions.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of Illustrations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart I: The Beginning Before the Beginning\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter One: Introduction: Between History and Myth\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Three: The Structure of the Myth, The Structure of the Temple\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart II: From Ritual to Myth\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Four. Vedic Ritual and Post-Vedic Myths\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Five. Non-Dual Concepts, Dualistic Interpretations\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Six: The Asvamedha in The Asvamedha\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart III: Reflected Figures\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Seven. The Vamana’s Three Strides and the Role of the Gravastut\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Eight. The Offender Offended\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Nine. The Sacrificer’s Alter Ego\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart IV: From Myth to Ritual\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Ten. The Cosmic Pillar\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Eleven: Sweeping the Ground, Beholding the Sky\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGoda\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Thirteen. Beyond the Whole: an Implicate Order\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Jose Carlos Gomes da Silva","offers":[{"title":"Default Title","offer_id":41278125834378,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CULTOFJAGANNATHA.jpg?v=1660390334"},{"product_id":"encountering-kali-in-the-margins-at-the-center-in-the-west","title":"Encountering Kali","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eEncountering Kali explores one of the most remarkable divinities the world has seen. The Hindu goddess Kali has simultaneously understood as a blood-thirsty warrior a deity of ritual possession a tantric sexual partner and an all-loving compassionate mother. Popular and scholarly interest in her has been on the rise in the West in recent years. Responding to this phenomenon McDermott and Kripal's volume focuses on the complexities involved in interpreting Kali in both her indigenous South Asian settings and her more recent Western incarnation. Through the shifting lenses of scriptural history temple architecture political reflection and the goddess's recent guises on the Internet, the contributors pose questions that illuminate our understanding of Kali while addressing the problems and promises inherent in every act of cross-cultural interpretation.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\" This book of enduring interest has a mine of information for any Kali zealot.\" --------The Astrological Magazine Vol.: 95, No. 1, Jan. 2006 \"The questions and concept raised in this work are quite intelligent..........an attempt to understand India\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eRACHEL FELL McDermott\u003c\/strong\u003e is an Assistant Professor of Asian and Middle Eastern Cultures at Barnard College. She is the author of Mother of My Heart, Daughter of My Dreams: Kali and Uma in the Devotional Poetry of Bengal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eJEFFREY J. KRIPAL\u003c\/strong\u003e is the Lynette S. Autry Associate Professor in the Humanities at Rice University and author of Kali’s Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna (1995, 1998) and Roads of Excess, Palaces of Wisdom: botulism and Reflexivity in the Study of Mysticism (2001).\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout The Chapter Silhouettes\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMy work incorporates my interaction with a broad range of media, suitable to bringing out energies manifest in ideas that relate to what I call \"meshes of the continuum.\" These meshes are a weaving of my mind, experienced through being touched by truth-a flow of relationships and events stemming from the evolving archaeology of my existence that began in India. I draw and paint to realize fragments and wholes, through a layering process using traditional as well as digital media. \"Layering\" is a metaphor to express whatever I wish to contain in space: the memory of time, deity, culture, power, and compassion, and my existence as a Christian amid myriad religiosities. These elements are brought together spatially in what becomes for me a layered mandala. I use colour as discrete units of energy in an attempt to portray an ineffable, archetypal luminosity. I assign meaning to evolve a new whole, energized by my breath and charged with a vision from a sanctuary of \"knowing.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo arrive at a contemporary visualization of the Corpus Kali, I began looking for a model whose life and art spoke of intense sexual energy. The Lolitaesque renditions of Kali as seen in Indian calendar art and popular posters were simply not reasonable models of inspiration. I see her as a dancer, always moving in relation to a chronology of timelessness. In the dancer and choreographer Martha Graham, I have found an appropriate conceptual model for Kali. Her dances and technique come in part from a deeply sexual source. The image on the cover of the paperback edition of this volume is a homage to the Kali in Graham. Kali luxuriates in a very Graham-like expression of movement that thrusts the glory of her being out at us. It sings its eroticism right down to the particular velvet dark blue that contains her energy in perfect equipoise. Kali's dark, luminous colour and the expression on her face at once make her accessible emotionally and yet distance her from intimate communion. Visualizing the Goddess in this way stills the nervous system; one is becalmed under the fiery yet benevolent stare of the Devi, the luxuriant Goddess, the Mother and exemplar of intense feelings. Continuing to see her in the round, I have also created a series of fourteen drawings that appear as silhouettes throughout the book. These silhouettes help project the depth of Kali's force. She helps one be long, particularly in the nascent dawn of late capitalism. There is much to see and understand.\u003c\/p\u003e","brand":"Rachel Fell Mcdermott, Jeffrey J. Kripal","offers":[{"title":"Paperback","offer_id":41330856329354,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41510971375754,"sku":"","price":650.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ENCOUNTERINGKALI.jpg?v=1660386907"},{"product_id":"classical-indian-ethical-thought-a-philosophical-study-of-hindu-jaina-and-bauddha-morals","title":"Classical Indian Ethical Thought","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe book is a philosophical treatise on the Hindu, Bauddha and Jaina morals meant for the University students of Indian Ethics as well as for the general readers interested in the subject. Books on the subject are generally written from a historical perspective. On the contrary, the present work is philosophical and critical which takes full cognizance of the recent developments in Western ethical thought and its likely impact on the understanding of traditional Indian ethics. An attempt has been made to understand the subject in the light of certain well-knit conceptual frames developed in the West in the field of ethics. In the course of doing this, certain reconstructions have also been made, but it has always been kept in mind that the reconstructions do not become jejune to the natural spirit of Indian thought.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBorn on 26th January 1936, the author did his M.A. in 1959 and Ph. D. in 1967. He has a brilliant academic career. He was awarded gold medals at both the Bachelor Honours and Postgraduate levels. He has published eight books and a number of research papers in philosophical journals during his teaching career. He has also lectured at several Indian Universities such as Allahabad, Sagar, Delhi, Guwahati, etc. He retired on 31st January 1996 as a University Professor Head of the Department of Philosophy, and Dean of the Faculty of Humanities, T.M. Bhagalpur University, Bhagalpur. He has been Visiting Fellow at R.D. University, Jabalpur and Visiting Professor at Manipur University, Imphal.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWriting a book on traditional Indian ethics on which books are aplenty is by no means a novel enterprise. Yet, the need for a book on the subject continues to be felt by students, research scholars and teachers at the universities to stimulate their thinking on newer interpretations. Books on the subject are often written from a historical perspective dealing with the ethics of the\u003cspan\u003e Vedas\u003c\/span\u003e, the Upanishads, the Smrtis and the Philosophical systems in more or less, a chronological manner. But that is hardly enough critical or philosophical to meet the need of the academic circle. The present work makes a sincere effort to fulfil that need.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome books on the subject have been very ably written with critical and philosophical insight. It is not therefore fair to complain that all books on the subject are of the same kind. Prof. S. K. Maitra's book Ethics of the Hindu may be cited as an example. The book is philosophical and critical, but it hardly takes any note of the magnificent development that ethical thought has made in the present century, especially in the West. At the time Maitra's book was published these development were perhaps not very well-known in our country. The present work takes full cognisance of the recent development in Western ethical thought and its likely impact on the understanding of traditional Indian ethics. That is the speciality of the present work. Moreover, Maitra's book, as they suggest, is a treatise, especially on Hindu Ethics. Ethical ideas found in Buddhism and Jainism have been occasionally dealt with. On the contrary, the present work takes equal note of the ethical ideas contained in Hindu, Buddha and Jaina traditions, while dealing with the subject the subject in its special framework of presentation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe distinctive development in Western ethics has given rise to certain well-knit conceptual moulds, which, if properly applied to any system of ethics, can help us to understand the subject better. That is what I have tried to do in my present book. In the course of doing this, certain reconstructions were also made because materials suited to these conceptual moulds are not always readily or directly available in the Indian thought. But to the best of my capacity, this reconstruction has been kept within legitimate limits so that they do not become Jejune to the natural spirit of the Indian thought.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI hope my present work will help scholars, teachers and students to understand the subject in a fresh light. If my hope is realised even partially, I will feel my labour to have been amply regarded.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn my work, I have got valuable help, in one form or the other; from some of my elders, colleagues and students. I am grateful to them. The first who comes to my mind is Professor Nityanand Mishra, Ex-Head of the Department of Philosophy, at Bhagalpur University. It is he who actually initiated the idea of writing such a book and also encouraged me from time to time in my endeavour. I express my heartfelt gratitude to him. I am also indebted to the late Professor R. K. Tripathi of Banaras Hindu University who enlightened me on my many intricate points. I am grateful to Dr. (Smt.) Pratima Ganguli, one of my best students and now my colleague for many valuable suggestions. To many others who helped me in several ways I am grateful. Last, but not the least, I must thank M\/s Motilal Banarsidass for readily taking up the publication of the work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"75%\"\u003epreface\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter I: Indian Concept of Morality\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1-14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eMorality as Distinguished from Non-morality\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eMorality as Distinguished from Immorality\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter II: Sources of Moral Ideas and Beliefs\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e15-24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eScriptures\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePath Trod by Great People\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Voice of Conscience\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eReason\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter III: Object of Moral Evaluation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e25-30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Problem\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Vedic View\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe View of the Smrtis\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Upanisadic View\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika Views\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe\u003cspan\u003e Mimamsa \u003c\/span\u003eView\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Bauddha and Jaina View\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter IV: Characteristics of the Indian Moral System\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e31-40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eSocial and Individual Ethics\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSpiritualistic Outlook\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eMetaphysical Basis\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAuthority as the primary Source\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eMore perceptive than Speculative\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eHumanism\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eMoksa as the Ideal of Life\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter V: Basic Presuppositions of Morality\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\u003eFreedom\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Law of Samara\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eRebirth and Samara\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eImmortality of the soul\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eAvidya\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VI: Development of Moral Belies and Ideas in Indian Thought\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e47-72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Vedas\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Upanisads\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Smrtis\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Epics (especially the\u003cspan\u003e Mahabharata \u003c\/span\u003eincluding the Bhagavadgita)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe System:\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya Yoga\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Samkara Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Jainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eThe Carvaka\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eModern Indian Thought\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VII: Teleological and Deontological Theories in Indian Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e73-83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eTeleology and Deontological: General Introduction\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe General Character of the Indian Ethics System\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya and the\u003cspan\u003e Advaita Vedanta\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Non-orthodox System (Carvaka, Buddhism and Jainism)\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VIII: The Content of Dharma: Virtues and Duties\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e85-99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Content of Virtue and Duty\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eVirtues and Duties in Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas and the Upanisads\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Dharma- sutras and the Dharma- Sastras (Sadharana Dharmas)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika (Sadharana Dharmas)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Yoga\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eVarnasrama Dharmas\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Jainism\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eA General Estimate\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter IX: Dharma and Moksa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e101-117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Concept of Moksa:\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas, as the Upanisads and the Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Vedanta (Samkara and Ramanuja)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(h)\u003c\/td\u003e\n\u003ctd\u003eGeneral Remarks\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Role of Dharma in Moksa\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas and the Upanisads\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eThe Samkara Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(h)\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(i)\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGeneral Estimate\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter X: Ethical Other Related Concepts\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e119-163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eRta\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDharma\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKarma\u003cbr\u003e\n\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eNiskama Karma\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003ePurusartha\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eFreedom and Responsibility\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eRaga and Dvesa\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eKlesa\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eAicchika and Anaicchika Karmas\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eSreyah and Preyah (The Good and the Pleasant)\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter XI: Justification of Morality in Indian Thought\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e155-163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eQuestion of Justification\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eTwo Senses of Justification\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eJustification in Indian Thought\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSelected Bibliography\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Kedar Nath Tiwari","offers":[{"title":"Paperback","offer_id":41511457652874,"sku":"","price":300.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41511457685642,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CLASSICALINDIANETHICALTHOUGHT.jpg?v=1660386611"},{"product_id":"ambedkar-and-buddhism","title":"Ambedkar and Buddhism","description":"\u003cp style=\"text-align: left;\"\u003eOn the morning of 14 October 1956, at a mass rally in the Indian town of Nagpur, four hundred men and women turned their backs on a millennium of degradation and slavery. Finally renouncing Hinduism, with its cruel system of 'graded inequality, they turned instead to Buddhism, in search of dignity, hope and a path to self-improvement. Over the coming months, Hindu India shook as hundreds of thousands more followed their example, and as the Buddha Dhamma came back to life in the land of its birth. The man solely responsible for this historic revival was Dr. Bhimrao Ramji Ambedkar; politician, and educationalist; India's first law Minister, chief architect of her constitution- and lifelong champion of her downtrodden million.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVishnu SITARAM SUKTHANKAR (4 May 1887-21 January 1943) was an eminent Indologist and a scholar of Sanskrit. He was educated at the Maratha High School and later at St. Xavier's College in Bombay. After passing his Intermediate Examination, he left for En\u003c\/p\u003e","brand":"Sangharakshita","offers":[{"title":"Default Title","offer_id":41311602573450,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/10702_2048x2048_1a51812d-6c8b-432a-a48d-a1a5e178aeaa.webp?v=1658132962"},{"product_id":"gods-beyond-temples","title":"Gods Beyond Temples","description":"\u003cp\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cspan data-sheets-value='{\"1\":2,\"2\":\"The sacred in the Indian tradition is more an experience than a concept and goes much beyond the narrow confines of an organized temple or even a shrine. The gods of this tradition, as well as those who hold them sacred, are simple and unpretentious yet dignified and self-assured. Whether it is a tree that is held sacred or a naturally occurring stone that is referred to, a river that is the embodiment of divinity itself, an ancestor that is the embodiment of divinity itself, an ancestor that is worshipped, a fabric that is simply draped, a roadside shrine on a busy street or a votive terracotta horse that is lovingly made and offered, a narrative scroll that holds its audience spell-bound; here is religion at work that is as spontaneous as it is intense, charged with faith, fervor and commitment; now private and now shared, that forms an integral part of the lived lives of these common people, be they rural or urban, tribal or traditional. The rituals and practices for these deities are neither scripted nor canonized, but what they may lack in grandeur, erudition, and ceremony, they more than make up up the faith and feeling that they generate. In a civilization that has encountered majestic truths and erected grand temples, these sacred manifestations and expressions of the ordinary people tend to be sidelined or dismissed by scholars as well as the world at large, as minor or lesser gods worthy of curiosity but not of serious study, but it is important to remember that they have a beauty and presence of their own in the pluralistic Indian tradition.\"}' data-sheets-userformat='{\"2\":14785,\"3\":{\"1\":0,\"3\":1},\"9\":0,\"10\":0,\"11\":4,\"14\":{\"1\":2,\"2\":0},\"15\":\"Calibri\",\"16\":11}'\u003eThe sacred in the Indian tradition is more an experience than a concept and goes much beyond the narrow confines of an organized temple or even a shrine. The gods of this tradition, as well as those who hold them sacred, are simple and unpretentious yet dignified and self-assured. Whether it is a tree that is held sacred or a naturally occurring stone that is referred to, a river that is the embodiment of divinity itself, an ancestor that is the embodiment of divinity itself, an ancestor that is worshipped, or a fabric that is simply draped, a roadside shrine on a busy street or a votive terracotta horse that is lovingly made and offered, a narrative scroll that holds its audience spell-bound; here is religion at work that is as spontaneous as it is intense, charged with faith, fervour and commitment; now private and now shared, that forms an integral part of the lived lives of these common people, be they rural or urban, tribal or traditional. The rituals and practices for these deities are neither scripted nor canonized, but what they may lack in grandeur, erudition, and ceremony, they more than make up for the faith and feeling that they generate. In a civilization that has encountered majestic truths and erected grand temples, these sacred manifestations and expressions of the ordinary people tend to be sidelined or dismissed by scholars as well as the world at large, as minor or lesser gods worthy of curiosity but not of serious study, but it is important to remember that they have a beauty and presence of their own in the pluralistic Indian tradition.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cspan data-sheets-value='{\"1\":2,\"2\":\"HARSHA V. DEHEJIA has a double doctorate, one in Medicine\\n and the other in Ancient Indian Culture both from Bombay University, in India. His first two books, The Advaita of Art and Parvatidarpana have been acclaimed.\"}' data-sheets-userformat='{\"2\":14721,\"3\":{\"1\":0,\"3\":1},\"10\":0,\"11\":4,\"14\":{\"1\":2,\"2\":0},\"15\":\"Calibri\",\"16\":11}'\u003eHARSHA V. DEHEJIA has a double doctorate, one in Medicine and the other in Ancient Indian Culture both from Bombay University, in India. His first two books, The Advaita of Art and Parvatidarpana have been acclaimed.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eHARSHA V. DEHEJIA\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGods Beyond Temples\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAMIT AMBALAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Portable Shrinathji\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSUMANTA BANERJEE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Odyssey of the Bankura Horse\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNICHOLAS BARNARD\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBejewelled Gods\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMONISHA BHARADWAJ\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLiving with the Gods\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNARENDRA BOKHARE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSmall Shaiva Bronzes of Maharashtra\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKUSUM BUDHWAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Court of Divine Justice:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKumaon’s Golu Devata\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINDRANATH CHAUDHURY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eItinerant Singers:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBaul, the Dancing Mendicants of Bengal\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eROSEMARY CRILL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThread, Cloth and Costume:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTextiles in the Hindu Tradition\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eYASHODHARA DALMIA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Gods of the Warlis\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHARSHA V. DEHEJIA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUrban Spaces as Visual Theophany\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDEVANGANA DESAI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKurma: Support of the Cosmic Axis\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJASLEEN DHAMIJA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurya: Light to Enlightenment\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTHOMAS DONALDSON\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePosts, Pots and Pebbles:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAniconic Village Goddesses of Orissa\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRANJIT HOSKOTE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLandscape as Shrine:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEntering the Event Horizon of Tukaram\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMAZHAR HUSSAIN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFuneral Practices and Paradise Symbolism:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIslamic Art and Architecture\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSTEPHEN HUYLER\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGods of the Thresholds:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Liminal Arts of Hindu Householders\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSTEPHEN INGLIS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity and Pots in South India\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJAYA JAITLEY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Sons of Vishvakarma\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eANEES JUNG\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Unknown Sufi\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMADHU KHANNA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSvayambhu: The Nature Icons of Prakriti\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRAVI KHANNA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity in Sound\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSUNIL KOTHARI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Rasa Lilas of Braj\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLALIT KUMAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDevotional Objects of the Jains\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNANDITHA\u003cspan\u003e KRISHNA\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUtsava Murtis: When Gods Go Visiting\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRICHARD LANNOY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReflections on Benaras\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCORNELA MALIEBRIEN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMobile Shrines in India\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCORNELA MALLEBRIEN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Bronzes of Bastar\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePAOLA MANFREDI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Tree of Life\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKIRIT MANKODI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Deotas of Himachal\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eASHVIN MEHTA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity in Solitude\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJAGDISH MITTAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGods of the Fabrics:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSacred Images in Kalamkaris\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePUSHPESH PANT\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity of Food\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMAKARAND PARANJAPE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTen Meditations on the Guru\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHRISTOPHER PINNEY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePaper Gods\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHAKU SHAH\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Votive Horse of Gujarat\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKAVITA SINGH\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe God Who Looks Away:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePhad Paintings of Rajasthan\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJAWAHAR SIRCAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Aniconic Cult of\u003cspan\u003e Dharma \u003c\/span\u003ein Bengal\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTULSI VATSAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Goddess as a Pot\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eARCHANA VERMA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePainting the Goddess:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFolk Paintings from the Mithila Region\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBIMLA VERMA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSanjbi: A Goddess of Murals\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbout the Contributors\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e","brand":"Harsha V. Dehejia","offers":[{"title":"Hardbound","offer_id":41544510275722,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ihe056.jpg?v=1683544536"},{"product_id":"the-hidden-wisdom-of-the-goddess","title":"The Hidden Wisdom of the Goddess","description":"\u003cp style=\"text-align: left;\"\u003eThe Hidden Wisdom of the Goddess is an extended meditation in the form of a novel that follows the Devimahatmya's basic outline, condensed here and expanded there in freely imaginative ways. In the Devimahatmya the seer Medhas teaches through the language of myth, which cries out for interpretation because little is spelt out. The Hidden Wisdom to the Goddess communicates the hidden wisdom of the holy man's teachings simply, directly, and eloquently.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of the book consists of newly invented scenes, incidents, and conversations between Medhas and his two disciples, King Suratha and the merchant Samadhi. As the book progresses, the main characters become fleshed out and take on a life of their own. All the while, the writing probes ever deeper into the mystery of human existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDEVADATIA KALI (David Nelson) began his long association with Hinduism in 1966 and three years later became an initiated disciple of Swami Prabhavananda, a teacher of Vedanta in the Ramakrishna lineage and the founder of the Vedanta Society of Southern California.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe speaks at temples, churches, colleges, and interfaith conferences throughout California and is a frequent lecturer at the Vedanta Society. Devadatta, who lives in Santa Barbara, is also the author of In Praise of the Goddess: The Devimahatmya and its Meaning, also published by Nicolas Hays and reprinted by Motilal Banarsidass as Devimahatmayam: In Praise of the Goddess.\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"Devadatta Kali","offers":[{"title":"Paperback","offer_id":41544685617290,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41544685650058,"sku":"","price":595.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HIDDENWISDOMOFTHEGODDESS.jpg?v=1660390755"},{"product_id":"the-myths-and-gods-of-india-the-classic-work-on-hindu-polytheism","title":"The Myths and Gods of India","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis study of Hindu mythology explores the significance of the most prominent Hindu deities as they are envisioned by the Hindus themselves, Referred to by its adherents as the \"eternal religion\" Hinduism recognizes for each age and each country a new form of revelation and for each person, according to his or her stage of development, a different path of realization. This message of tolerance and adaptability, the very heart of Hindu polytheism, resounds clearly throughout Alain Danielou's work. Photographic plates by Raymond Burnier further illustrate the many facets of Hindu teaching and grace and the significance of the Gods of the Vedas, as well as Vishnu, Shiva, Brahma, Kali, Shakti, and other deities.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAlain Daniélou\u003c\/strong\u003e was a French historian, Indologist, intellectual, musicologist, translator, writer, and notable Western convert to and expert on the Shaivite sect of Hinduism.\u003c\/span\u003e\u003c\/p\u003e","brand":"Alain Danielou","offers":[{"title":"Hardbound","offer_id":41550800453770,"sku":"","price":1300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/61H5aHMF42L.jpg?v=1658819315"},{"product_id":"the-nasiketa-story-nasiketopakhyana","title":"The Nasiketa Story","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is the first critical edition of a comprehensive Sanskrit version of the Nasiketa myth, with a full translation into English. The text is composed of several manuscripts belonging to the same branch of story development and is compared to the printed Sanskrit versions and to some others, still in manuscript form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe introduction presents a short analysis of the religious-philosophic ideas conveyed by the Naciketa story throughout the generations, based on the author's PhD dissertation. It divides the Naciketa story corpus into three patterns and leaves extensive scope for further research-literary, religious, philosophic, etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eAmos Nevo\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ewas born in Israel and is living in Jerusalem. He graduated from the Hebrew University of Jerusalem in Middle Eastern Studies and in Philosophy of Education. He served for 30 years as a supervisor at the Israeli Ministry of Education both in the Arab and Hebrew sectors. His main field of interest is\u003cspan\u003e Advaita Vedanta\u003c\/span\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis first encounter with the Naciketa story was in the early 1960s at the Hebrew University and later on he wrote a thesis about the educational implications of Kathopanisad. His Ph.D. dissertation is about the Naciketa Story on which he also wrote a few articles.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is the outcome of my long-term relationship with Naciketas. I first encountered Naciketas in the early 1960s in Dr. T. Gelblum’s course about Kathopanisad at the Hebrew University of Jerusalem. I was so intrigued by his story that over the next 30 years, I repeatedly returned to it. In 1994 I decided to write a thesis about the educational implications of Kathopanisad and then a PhD dissertation on Naciketas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNeciketas is the human hero of the Kathopanisad story. The narrative serves as the framework for presenting a new philosophic message the idea of Moksa liberation achieved by spiritual efforts by knowledge Naciketas is a very attractive young boy. Seized with a sudden enigmatic spirit of faith Sraddha confronts his father trying to save him from the disastrous results of what he considers an erroneous sacrifice. When his father curses him to death he obediently goes to meet Yama the lord of death. Naciketas is easily sympathized with conceived as the innocent victim of his father’s excessive rage. He is attractive also because of his strong personality as a young child he resists Yama’s temptations relinquishing the world’s most desirable pleasure for the sake of spiritual knowledge a model for any seeker of absolute truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNeciketas's character has undergone many changes in the various versions of the story and so had my attitude towards him. While examining all aspects of Neciketa's behaviour in the different scriptures my initial fascination and attraction to the poor heroic child has become a more balanced attitude. In the later versions, Neciketas is no more a seeker of spiritual truth but rather the representative of\u003cspan\u003e Dharma \u003c\/span\u003ereporting his experiences in Yama’s realm. Moreover in Varadha Purana and even more so in Nasiketopakhyana Neciketa's conduct towards his father is portrayed in a way that may arouse doubt as to his total innocence in the curse scene. Nevertheless, the story remains fantastic and fascinating attractive to Hindus and non-Hindus alike to modern scholars and artists as well as to common people.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis presentation of the Nasiketopakhyana is the first academic work dealing comprehensively with all the Sanskrit versions of the Neciketas\/Nasiketa story and the first translation into English of a critically edited text based on several manuscripts and printed versions.\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=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"60%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction: The Story Features and Themes\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eUddalaka’s Anxiety\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eCandravati’s Entrance into the forest\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eThe Father and Son Meeting\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eCandravati’s Marriage\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eSeeing Dharmaraja\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eFather and Son Dialogue\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eHell\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eForms of Sin\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eThe Destruction of Evil Souls\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eThe Beautiful Story\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eThe Punishers\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eKala and the demons\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eThe Forms of Dharma\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eDharma Behavior\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eThe water offering ceremony of the dead person\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eThe Dimensions of the Road\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 17\u003c\/td\u003e\n\u003ctd\u003eThe Yama Narada Dialogue\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 18\u003c\/td\u003e\n\u003ctd\u003eThe Holy Examination of Dharma\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix I\u003c\/td\u003e\n\u003ctd\u003eAdditional verses\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix II\u003c\/td\u003e\n\u003ctd\u003eThe Nasiketa Story Manuscripts\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix III\u003c\/td\u003e\n\u003ctd\u003eMethodological Notes\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix IV\u003c\/td\u003e\n\u003ctd\u003eScheme of Transliteration\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReferences\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Amos Nevo","offers":[{"title":"Hardbound","offer_id":41550976876682,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NASIKETASTORY.jpg?v=1660391255"},{"product_id":"puja-and-samskara","title":"Puja and Samskara","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book treats two representative Hindu rituals of contemporary India, Puja (offering service) and Samskara (initiation rituals at important occasions of life). Samskara rites are performed at significant junctures of an individual's life, from birth to death, by the individual's family. Puja rites, rather than being performed in relation to the life cycle of an individual in a family, are more deeply related to the annual rituals of the cult to which an individual or the person's family belongs. Persons may go to a temple and request priests to perform puja rites, or they may perform them themselves at home.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eFor people living in India, Puja and Samskara are not at all uncommon. Puja rites are performed everywhere-at temples, in private homes, and on street corners-and although in recent times families observing all the traditional Samskara rites have declined in number, almost all Hindu families still perform the major Samskaras. It is difficult, however, for those living outside India to know how these rites are performed. Hence, this book presents a large number of photographs that enable readers to gain an accurate grasp of them and indicates the place of ritual in the total structure of religion.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book treats two representative Hindu rituals of contemporary India Puja (offering service) and Samskara (initiation Rituals at important occasions of life) Samskara rites are performed at significant junctures of an individual’s life from birth to death by the individual’s family. Puja rites rather than being performed in relation to the life cycle of an individual in a family are more deeply related to the annual rituals of the cult to which an individual or the person’s family belongs. Persons may go to a temple and request priests to perform Puja rites or they may perform them themselves at home.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor people living in India Puja and Samskara are not at all uncommon. Puja rites are performed everywhere at temples in private homes on street corners and Samskara rites have declined in number almost all Hindu Families still perform the major Samskara. It is difficult however for those living outside India to know how these rites are performed. Hence this book presents a large number of photographs that enable readers to gain an accurate grasp of them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI define religion as a form of purposive action performed with the consciousness of the distinction between the sacred and the profane. Religious activity may be broadly divided according to the goal aimed into two kinds (I) that which as its goal the spiritual well-being of the individual and (2) that which has the purpose of enabling the group or the society to operate smoothly.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Samskara rites treated in this book belong to the category of group religious activities Puja rites also originally belonged to this category but in later times came to possess the aspect of individual religious cultivation for the purpose of the person’s spiritual well-being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndividual religious activity is frequently performed by individuals but it is not limited to activities performed alone. Group religious activity is supported by the group but it is common for individual religious activity to be included. An example is the case in which the acts performed by saints for their own spiritual salvation become the kernel for a festival held as the group religious activity of those gathered around such saints.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndividual and group religious activities are relatively clearly split into Buddhism and Hinduism. Religious activity centred on individual activity for departing from transmigration in the world of ignorance and aiming at the attainment of spiritual beatitude (emancipation, nirvana) is accomplished by those who have renounced house-holding life. Originally, Buddhism was for such a group, and acts for extinguishing afflicting passions and attaining nirvana were only possible for monks who had abandoned family and the social life of the locality. Hinduism provided different laws (dharma) for those who had families and maintained positions within the society and nation, as opposed to those who renounced house-holding life. Marriage, criminal and commercial laws were not necessary for those who renounced worldly life and endeavoured in individual religious activity. Especially in India, a distinction was made between those who sought emancipation from the world of transmigration and those who sought such this-worldly benefits as honour, power, and wealth. It is possible to label these two kinds of action as world-negating and world-affirming. In India, they were called quiescence (nivrtti) and advance (pravrtti). Yoga practitioners and monks chose the former way of life, warriors and merchants the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith regard to individual religious action, the sacred indicates that which is lofty and pure: Buddha, god, enlightenment, salvation and so on. With regard to group religious activity, it indicates the dead, angry spirits, holy days, sacred sites, and so on. On the other hand, the profane, in terms of individual religious activity, is that which is to be negated through religious cultivation: unenlightened human existence, ignorance, afflicting passions, and so on. In terms of group religious activity, it is the every day: the living, ordinary days, ordinary houses, and so on. Thus, the meaning of the sacred and the profane differs depending on the category of religious activity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe difference between individual religious activity and group religious activity may be illustrated as follows..\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn illustration (I), there are three configurations of rectangles. The rectangle placed above represents the realm of the sacred, and the two below, the realm of the profane. When the profane begins to move toward the sacred, the sacred has yet to manifest itself to the profane in a way apprehensible to it, and there is only a medium possessing the direction from the profane to the sacred (I a). At the moment there is a manifestation of the sacred, there appears a medium possessing the direction from the sacred to the profane (I b). After there has been a manifestation of the sacred, then just before, there exists a medium possessing the direction from the profane to the sacred, and at the same time, there is also a medium from the sacred to the profane. Hence, as seen in (I c), from the moment after reaching stage b, two vectors possessing different directions are present.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn [1 a] and [I c], the upward arrow is slanted; this indicates that the medium includes temporal succession. In (I b) and (I c) the downward arrow is vertical; this expresses the temporal immediacy of the medium. However, in Buddhism, particularly Mahãyana Buddhism, it is more accurate for the rectangles indicating the sacred and the profane to overlap, as in illustration [II], to express the sacred imminent in the profane.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the other hand, in religions in which group rites are the medium (group religions), the profane, which is a state without tension or impurity, needs no rites for purification. These are ordinary conditions when there are no occasions of tension such as death, birth, and marriage (illustration [III a]). However, once an event such as a relative’s death occurs, the ordinary condition of the profane changes and a condition of the sacred harbouring tension arises. This condition of the sacred has become impure through death. In this case, in the sacred itself there is the impure. It is sacred because it has the power to give rise to awe (illustration [III b]). Concerning funeral rites, each relative’s individual, subjective religious practice is performed separately, and when a of days have passed after death, the impure condition arising because of death is purified through the power of the rites [III b]. Here, the direction in the vector from the impure to the pure becomes unnecessary and disappears. The vector that has ceased to possess direction becomes a directionless quantity; in terms of religious cultivation, it is powerless and must vanish. Hence, the medium that has lost the direction from the impure to the pure cannot sustain itself further. In this way, in place of a sacred that had harboured a tension between the impure and the pure the ordinary profane is born a second time [III a’]. This condition continues until another event of some kind occurs or until a specified day. In this form of religious activity, even though persons may actively participate in a rite, they participate according to the customs of the group to which they belong, and their own daily life (the individual’s realm of the profane) is not reflected on or negated. Here the movement from the profane to the sacred does not occur through the negation of the subjective self but arises through an outside event in which sacred time place and even are specified. In such a case the vector is directed only within the sacred (for example from the impure to another direction of the sacred that is the pure) and not from the profane to the sacred.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese two forms of religious activity individual and group are the original forms of the structure of religion and almost all religions possess them together as two aspects. How these two forms coexist differs according to the specific religion. An example of a religion in which the two are held in balance is Tantrism including both Buddhist and Hindu versions. In Tantrism, the first form of individual subjective cultivation takes the form of group religious activity and becomes ritualized and at the same time forms the second form of religion ancient initiation ceremonies sexual rites blood and bone rites Shamanism etc. individual elements are absorbed into the organized doctrinal system and regarded as internalized rites.\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;\"\u003eOne of the most popular Hindu rituals to felicitate the sacred is called Sodasa upacara puja (worship Service in Sixteen Steps). This paper illustrated the sodasa-upacara-puja performed in Catuhsrngi temple Poona, Maharashtra, India on the morning of the twenty-seventh of August 1981.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEvery religion is characterized by the distinction between the sacred and the profane. These two poles are not isolated points at the edges of the universe since a dynamic relationship exists between them. The profane violates the territory of the sacred while the latter wants to distinguish itself from the former. As long as the power or function of the profane remains the sacred has difficulty in appearing in the world. that is in order for the sacred to manifest itself the profane has to be destroyed. The two religious poles are thus found in such an unsympathetic relationship that each denies the existence of the other. We know however that the profane makes desperate efforts to approach the sacred. It is through the power of rituals or practices that the dynamic relationship between the two poles becomes possible. Rituals are a form of human action in which the profane is trying to obtain the power of the sacred.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the commonest forms of such human activity found in India is puja (worship, offering). The term Puja derives from the root puja to make offerings. That which is offered is one of the indispensable elements of puja. The materials to be offered in puja are various. A great number of animals such as buffalos and goats are offered even today and it was reported that human flesh was offered in some parts of India as happened elsewhere. Nowadays however in most Indian temples water, fruits, flowers, and the like are offered. What is offered in pujas is not necessarily corporeal or tangible for devotees often offer their minds to the gods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe offering is made not only in puja but also in other types of religious actions. For example in homa sacrifice which should be distinguished from Puja materials such as ghee and rice cakes are offered to the fire. The offering which comprises the world of the profane is the most basic means adopted by humans to enter into a relationship with the sacred. Let us note here that offerings are determined to be destroyed or “killed.” In Kathmandu, a huge number of buffalos and goats are slain on the days of the\u003cspan\u003e Durga\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003epüja. The ghee (clarified butter) and rice cakes offered in homa sacrifice are consumed by fire. When water, fruits, flowers, and the like have been offered in puja, they no longer belong to the world of the profane. When those things such as flowers and fruits are offered to the sacred or to its image, their religious value is changed. That offerings are destined to be destroyed implies that the profane must “die” to obtain “rebirth.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOfferings such as animals are substitutions for humans who act as sacrifices. By killing animals on the altar, humans experience a symbolic death, since the animals “die” in place of humans. By giving part of their property to others, those who perform rituals show to the sacred that they are lessening their power, even if they are not actually sacrificing their lives.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother basic aspect of puja is that it must possess that to which offer is made.’ The offering is always made to someone or to something. The blood of scapegoats is offered to the terrifying Goddess Durgã. In the $o4oia-upacàra-pfijd (Worship Service in Sixteen Steps), materials such as water, flower, and garments are generally offered to deities. Usually, it is to a divinity that an offering is made. We need not discuss here whether the offering is made to the image of divinity or to that which is symbolized by the image. In our system, however, it would be safe to designate ‘that to which the offering is made’ as sacred. That to which the offering is made does not necessarily have a concrete image. A püjä can be performed even in a particular kind of atmosphere if the atmosphere is believed to have sacred power.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHaving bought offering materials such as flowers and fruits at the gate of a temple, people come to the main hail, and ask the priests to perform puja. In temples, pujas are usually performed by priests. Those who perform püjas, however, need not be priests, for the head of each Hindu family is supposed to worship gods daily. A patron and his wife participated in performing the worship in sixteen steps in Nagesvar Temple (see Appendix I).\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=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTemple of Goddess Cauthsrngi\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEntrance to the Temple\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eImages of Deities Associated with Goddess Catuhsrngi\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMain Hall of Catuhsrngi Temple\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eWorship service in sixteen steps performed at the Catuhsrngi Temple\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA.\u003c\/td\u003e\n\u003ctd\u003ePreliminaries performed by the priest\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003ePurification of Self by Sipping water (Acamana)\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eControl of Breathing (pranayama)\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eRecitation of the Gayatrimantra\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eContemplation of the Divinities (dhyana)\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(5)\u003c\/td\u003e\n\u003ctd\u003eDeclaration of performance and purpose (samkalpa)\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(6)\u003c\/td\u003e\n\u003ctd\u003eWorship of Ganapati (ganapatipuja)\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(7)\u003c\/td\u003e\n\u003ctd\u003eConsecration of the pot the conch and the bell (Kalassankhaghantapujana)\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(8)\u003c\/td\u003e\n\u003ctd\u003eConsecration of the lamp (Dipapuajana)\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(9)\u003c\/td\u003e\n\u003ctd\u003eConsecration of self and Materials for worship by sprinkling water (proksana)\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eB\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMain worship\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eInvocation (avahana) to the Goddess\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eOffering the seat (asana) to the Goddess\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eOffering the water for washing the feet (padya) of the Goddess\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eOffering the sacred water (arghya)\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(5)\u003c\/td\u003e\n\u003ctd\u003eoffering the water for rinsing the mouth (acamaniya)\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(6)\u003c\/td\u003e\n\u003ctd\u003ePurification of the Deity by Bathing (snana)\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(a) Bathing with Milk (payas)\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(b) Bathing with Curds (dadhi)\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(c) Bathing with Ghee (Ghrta)\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(d) Bathing with Honey (madhu)\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(e) Bathing with water Mixed with sugar (sarkara)\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(f) Bathing with fragrant water (Gandhodaka)\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Anointing with yellow powder (haridra) and the Red powder (kumkuma)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Offering Flowers (puspa)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(g) Offering the lamp (dipa)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(h) Consecration (Abhiseka)\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Consecration with the recitation of Purusasukha (rgveda, X. 90 1-16)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Consecration with the Recitation of Srisuta (Rgveda V, 87)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iii)Consecration with the recitation of Rudra (krsna Yajurveda IV, 5 1-11)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iv) Consecration with the recitation of Vasor Dhara (krsna Yajurveda, IV, 7, 1-11)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(7)\u003c\/td\u003e\n\u003ctd\u003eOffering the Garment (Vastra)\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(8)\u003c\/td\u003e\n\u003ctd\u003eOffering the Upper Garments (upavastra)\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(9)\u003c\/td\u003e\n\u003ctd\u003eOffering Fragrant Materials (Gandha)\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(10)\u003c\/td\u003e\n\u003ctd\u003eOffering Flowers (puspa)\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(11)\u003c\/td\u003e\n\u003ctd\u003eOffering Incense (Dhupa)\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(12)\u003c\/td\u003e\n\u003ctd\u003eOffering the Lamp (Dipa) and Fragrant Materials (gandha)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(13)\u003c\/td\u003e\n\u003ctd\u003eOffering food (Naivedya)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(14)\u003c\/td\u003e\n\u003ctd\u003eCircling the deity clockwise (Pradaksina) and waving the\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(15)\u003c\/td\u003e\n\u003ctd\u003eSalutation (Namaskara)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(16)\u003c\/td\u003e\n\u003ctd\u003eOffering Flowers with the recitation of Mantra (Mantrapuspa)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eObtaining power from Goddess Catuhsrngi\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix I.\u003c\/td\u003e\n\u003ctd\u003eSodasa-upacara-puja at Nagesvar temple Poona\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix II.\u003c\/td\u003e\n\u003ctd\u003eSodasa-upacara-puja at Parvati Nandana temple Poona\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix III.\u003c\/td\u003e\n\u003ctd\u003eMap of Poona City\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Sixteen Samskaras Handed down by the Hiranyakesins\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\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSixteen Samskaras\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eGarbhadhana\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003ePunsavana\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eSimantonnyana\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eNamakarana\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(5)\u003c\/td\u003e\n\u003ctd\u003eNamakarana\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(6)\u003c\/td\u003e\n\u003ctd\u003eAnnaprasana\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(7)\u003c\/td\u003e\n\u003ctd\u003eCaula\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(8)\u003c\/td\u003e\n\u003ctd\u003eUpanayana\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Ghana\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Four Preliminary Rites\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iii) Mandapadevtapratistha\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iv) Grahayajna\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(v) Matrbhojana\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vi) Offering Oblations\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vii) Asmarvhana\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(viii) Bohole\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ix) Recitation of Benedictory verses\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(x) Removal of the Parting cloth\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xi) Waving the Lamp around the Batu’s face\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xii) Holding his Hand by father\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiii) Agnipancarya\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiv) Dandagrahana\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xv) Bhiksa\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvi) Gayatri Upadesa\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvii) Batu Pujana\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xviii) Procession\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xix) Welcoming the Batu and his mother\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xx) Mandopadevatotthapana\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxi) Satyandrayana Puja\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(9)-(12)\u003c\/td\u003e\n\u003ctd\u003eVedavrata Catustaya\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(13)\u003c\/td\u003e\n\u003ctd\u003eGodana\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(14)\u003c\/td\u003e\n\u003ctd\u003eSamavartana\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(15)\u003c\/td\u003e\n\u003ctd\u003eVivaha\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Ghana\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Four Preliminary Rites\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iii) Mandapadevatapratistha\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iv) Grahayajna\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(v) Simantapujana\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vi) Vastradana\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vii) Vanniscaya\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(viii) Telaphala\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ix) Gauri-hara-pujana\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(x) Rukhavata\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xi) Welcoming the bridegroom\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xii) Madhuparka\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiii) Exchange of Garlands\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiv) Kanyapratipadana\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xv) Kankana bandhana\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvi) Aksataropana\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvii) Mangalasutra bandhana\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xviii) Vivahahoma\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xix) Asmarohana\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xx) Panigrahana\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxi) Lajahoma\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxii) Agniparinyana\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxiii) Kanapila\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxiv) Saptapadi\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxv) Hrdayaparsa\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxvi) Abhiseka\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxvii) Aksataropana\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxviii) Nakstradarsana\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxix) Airanpujana\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxx) Grhapravesa\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxxi) Welcoming the couple\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxxii) Laksmipujana\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxxiii) Mandapadevatotthapana\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSatyanarayana Puja\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(16)\u003c\/td\u003e\n\u003ctd\u003eAntyesti\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e","brand":"Musashi Tachikawa, Shoun Hino, Lalita Deodhar","offers":[{"title":"Default Title","offer_id":41551792701578,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/1594_2048x2048_752b7e53-54d8-4f2d-9f0a-b59b481697a8.jpg?v=1658833896"},{"product_id":"sixty-upanisads-of-the-veda-2-vols","title":"Sixty Upanisads of the Veda (2 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Upanisads from the conclusion of the Vedas are, therefore, called the Vedanta or the end of the Veda. The number of Upanisads is not fixed. The collection of Upanisads translated by Darashikoh into Persian contained 50 Upanisads. The Muktika Upanisads gives a list of 108 Upanisads. There are about 112 Upanisads published by Nirnaya Sagar Press. But only ten Upanisads which were commented upon by Sankaracarya are taken to be genuine and most authoritative.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Upanisads, which teach that life and death are only different forms of one and the same being and which aim at the release from mundane existence by the merging of the individual soul in the world soul through correct knowledge, have been hailed as the inspired utterances of the mystics for centuries. In them, the whole of the later philosophy of the Indians is rooted.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBorn 7 January 1845, at Oberdreis near Coblenz:  son of Adam Deussen, pastor; educated at Schulpforta near Naumburg: studied at Bonn, Tubingen and Berlin: Sanskrit under Lassen and Gildemeister, classical philosophy, theology:  Phil.  Dr. at Marburg, 1869: teacher at the Gymnasiurns at Minden and Marburg, 1869-72, and tutor in Russia, 1872-80: taught philosophy (the subject to which he was chiefly devoted) and Sanskrit, as a Privat-docent at the University of Geneva: and philosophy at the Polytechnical School at Aix-la-Chappelle, 1875-9.  While at Geneva, his resolution was made to devote his life to the study of Indian philosophy (1873).  Since his return from Russia and residence in Berlin, from 1881 to 1889, this has been his main work: taught philosophy at Berlin University, first as Privat-docent then as Professor; since 1889, Ordinary Professor of Philosophy at the University of Keil; has travelled much in various parts of the world: over the greater part of India, 1892-3.  In 1904, the Order of the Red Eagle, 4th Class, was conferred upon him.  Among his chief works may be mentioned:  Das System des Vedanta, 1883:  Die Sutras des Vedanta, 1887:  On the Philosophy of the Vedanta in its relations to Occidental Metaphysics, Bombay, 1893; Sechzig Upanishads des Veda, 1897; Geschichte der Philosophie (I and II on the Vedic Hymns and Upanishads:  III-VI in preparation), 1894, 1899: 'Outlines of Indian Philosophy,' in the Indian Antiquary, 1902: Erinnerungen an Indian, 1904.\u003c\/p\u003e","brand":"Paul Deussen, V. M. Bedekar","offers":[{"title":"Paperback","offer_id":41552100130954,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41552100163722,"sku":"","price":1200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SIXTYUPANISADSOFTHEVEDA.jpg?v=1660389620"},{"product_id":"the-upanisads-a-study-of-the-original-texts","title":"The Upanisads","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Upanisads: A Study of the Original Texts is intended to offer a new perspective on the study of the Upanisads. It will be surely helpful to all students of Indian philosophy, particularly those studying the texts of the Upanisads. It contains valuable information and insight not obtainable from the current literature on the subject.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThere are twelve authoritative Upanisads. This study covers eight out of the twelve-Isa, Kena, Katha, Mundaka, Mandukya, Svetasvatara, Chandoogya and Brhadarabyaka. Its aim is to prove how discrimination and reliance on the original texts are the real sources of help in reading the Upanisads. The help given by the commentator is acceptable to the extent he is faithful to the original texts. Otherwise, it is not indispensable. The trustworthiness of a commentary is determined not by the large support received from scholars but solely by the measure of its fidelity to the original scripture.\u003c\/span\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;\"\u003eN. Jayashanmugam taught Philosophy at Annamalai University and later at Sri Aurobindo International Centre of Education, Pondicherry.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eInfluenced by the writings of Sri Aurobindo, he began in the year 1990 a close study of the original texts of the Upanisads. In 2000 Indian Council of Philosophical Research, New Delhi, awarded him a Senior Fellowship to complete the study under the project title Upanisads: A Study in Their Light.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is self-appointed to an important task and the task is to unfold the unique teachings of the Upanishads. He has developed his own method of study and placed the original texts in an entirely new perspective.\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 style of the Upanisads is very peculiar. But still, it was quite intelligible to the great scholars of the Vedas (mahasrotriyah) about whom we hear from the Chandogya Upanisad. We live in an age far removed from the age of these great scholars. As a result, we find the texts of Upanisads to be very difficult to comprehend. Now commentators come to our help. They elucidate the texts and make them intelligible to us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA good commentator should have three essential qualities. First, he should be well-versed in all the original texts of the Upanisads. Second, he should have the skill to logically analyse the texts and successfully bring out their true import through the analysis. Third, he should be absolutely sincere in interpreting the text. Generally speaking. The undertaken by him. Instead of elucidating the texts for the sake of making them intelligible, he preconceived notions. As a result, he gives up the primary senses of the original words and puts into them his own personal ideas. His elucidation is really unfaithful to the original texts. In such cases, he does not help us. However, we wrongly think we are helped by him to understand the original teachings of the Upanisads. There are plenty of instances to prove that an innocent reader of the Upanisads is not really helped by the commentator whose work is a right elucidation of the original texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the circumstance what is needed is this: We must use the power of discrimination and reject the wrong readings of the Upanisads through the authority of the original texts. By doing so we must try to arrive at the right readings of these texts. Destruction without construction serves no useful purpose.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are twelve authoritative Upanisads. My book covers eight out of the twelve-Isa, Kena, Katha, Mundaka, Mandukya, Svetasvatara, Chandogya and Brhadaranyaka. It is a record of my long association with the Upanisads, my sustained attempt at reaching the reading. My aim is to prove how discrimination and reliance on the original texts are the real sources of help in reading the Upanisads. The help given by the commentator is acceptable to the extent he is faithful to the original texts. Otherwise, it is not indispensable. The trustworthiness of a commentary is determined not by the large support received from scholars but solely by the measure of its fidelity to the original scripture. There should be no doubt about it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is intended to offer a new perspective to the study of the Upanisads, It will be surely helpful to all students of Indian Philosophy, particularly those studying the texts of the Upanisads. It contains valuable literature on the subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI take this opportunity to thank the Indian Council of Philosophical Research, New Delhi, which granted me a Senior Fellowship for studying the Upanisads.\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=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eIsa Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eThe Unique Possession\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eThe Dark Worlds\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eAnti-Asceticism\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eThe Law of the Lord\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eThe Rule for Enjoyment\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eAtmahan\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eKena Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eThe Isa and the Kena\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eThe Kena and the Vedic Ideal of Fulfilment\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eKatha Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eThe Yoga of Birth and Dissolution\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eMundaka Upanishad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eThe Isa and the Mundaka\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eThe Two Vidyas\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eVeda and Vedanta-Vyakhyana\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eWorks and Immortality\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eMandukya Upanishad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eThe World and the Mandukya Upanisad\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eGaudapada's Karika: Two Aspects\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eCatuspadatma-Siddhi\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eChandogya Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 17\u003c\/td\u003e\n\u003ctd\u003eThe Example of Clay\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 18\u003c\/td\u003e\n\u003ctd\u003eScripture, Knowledge, and Delusion\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eBrhadaranyaka Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 19\u003c\/td\u003e\n\u003ctd\u003eTherefore That Become the World\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 20\u003c\/td\u003e\n\u003ctd\u003eDeath and Immortality\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 21\u003c\/td\u003e\n\u003ctd\u003eAtma Vidya and Madhu Vidya: Two Expositions\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eGeneral Topics\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 22\u003c\/td\u003e\n\u003ctd\u003eTextual Evidence of the Theory of Maya\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 23\u003c\/td\u003e\n\u003ctd\u003eThe Mortal and the Immortal\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 24\u003c\/td\u003e\n\u003ctd\u003eTwo Forms of Synthesis of Yoga\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 25\u003c\/td\u003e\n\u003ctd\u003eThe Upanisads: A Survey of Their Teachings\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 26\u003c\/td\u003e\n\u003ctd\u003eYoga: A Means to Fulfilment\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eAllied Topics\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 27\u003c\/td\u003e\n\u003ctd\u003eTwo Types of Devotes\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 28\u003c\/td\u003e\n\u003ctd\u003eThe Sastra and the Brahmasutra\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 29\u003c\/td\u003e\n\u003ctd\u003ePhilosophy of the Upanisads: A Study by Sri Aurobindo\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eConclusion\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 30\u003c\/td\u003e\n\u003ctd\u003eAn Answer to the Critics\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"N. Jayashanmugam","offers":[{"title":"Default Title","offer_id":41556473610378,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/51MpGr1uM5L.jpg?v=1658906915"},{"product_id":"vaisnavism-its-philosophy-theology-and-religious-discipline","title":"Vaisnavism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is a scholarly book on one of the oldest living religions of India. Tracing the basic tenets of Vaisnavism to the hymns of Rgveda the earliest religious literature of the world, the author has shown how an ancient cult has developed itself through successive stages into a well-formulated monotheistic system in the hands of Ramanuja and his illustrious followers. In the second part of the book, the fundamental philosophical theories of Visistadvaita Vedanta are presented to prove that Vaisnavism is not a mere religious cult, but has a credible philosophic foundation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cdiv class=\"product-single__description rte\"\u003e\n\u003cp style=\"text-align: left;\"\u003eS. M. Srinivasa Chari (b. 1919 Mysore) has a brilliant academic record. He is an M.A. in Philosophy from the University of Mysore and is the recipient of a PhD from the University of Madras.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"S. M. S. Chari","offers":[{"title":"Paperback","offer_id":41556509458570,"sku":"","price":800.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41556509491338,"sku":"","price":1050.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VAISNAVISM.jpg?v=1660392229"},{"product_id":"vedic-concept-of-dharma","title":"Vedic Concept of Dharma","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis book is an English translation of the original Odia work, titled Vaidika Dharma-Cetana, Eka Darsanika Vicara by Professor Misra a Senior Fellow of the Indian Council of Philosophical Research. It resulted from Professor Misra's reading of the Vedas in the original. This English translation brings to us one of the rare treatments of the Vedas, where it is presented purely as a discourse of knowledge (as the word 'Veda' ought to imply). The translator hopes to open this discourse to a global audience of students and scholars of the Vedas, beginning with the first question that the Vedic sages tried to tackle, which is the question of the distinctive nature and methods of knowledge. This book draws upon the universal ideas of the Vedic sages, applicable in any part of the universe, and to the whole of human society. As their truths are independent of any individual's perception but are in accordance with the nature of perception itself, Vedic mantras are called person-neutral. The Vedas do not recognize any individual's primacy. No one, neither God, nor Creator, nor a great person deputed by Him, has pronounced the Vedas.\u003c\/span\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;\"\u003eJagannath Dash (b. October 1, 1937) is one of the inspired students of Professor Dr. Ganeswar Misra. He graduated with a University Gold Medal in 1961 and earned his Master of Arts in Philosophy. After a short stint as a Lecturer at the Postgraduate Department of Philosophy, Utkal University, Mr Dash joined the State Bank of India in 1961. Since his retirement from banking service in 1997, Mr Dash has been preoccupied with his scholarly work, furthering the analytic tradition in the study of Indian philosophy (Advaita Vedanta). In 2016, he was awarded the Nilamani Smrti Sammana by Kedarnath Gabesana Pratisthan, Bhubaneswar, Odisha, for his contributions to Indian philosophy and literature.\u003c\/p\u003e","brand":"Jagannath Dash","offers":[{"title":"Default Title","offer_id":41556561657994,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/71XBDO4ICDL.jpg?v=1658907951"},{"product_id":"god-and-science-divine-causation-and-the-laws-of-nature","title":"God and Science","description":"\u003ccenter\u003e\u003cb\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is widely believed that there is a fundamental conflict between science and religion, and that this can be reconciled only by either drastically editing religion to agree with science or drastically doing violence to science in order to bring it into line with religion. However, the essays presented here suggest a different approach. Science and religion can cross-fertilize one another and give rise to possible fruitful ideas that might not have been thought of from the standpoint of science or religion, taken separately.\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;\"\u003eRICHARD L. THOMPSON received his Ph.D. in mathematics from Cornell University, where he specialized in probability theory and statistical mechanics. He has done research in quantum physics, mathematical biology, and remote sensing, and has extensively investigated ancient Indian cosmology and spirituality, developing multimedia expositions on these topics. He is the author of nine books on subjects ranging from consciousness to archaeology and ancient astronomy.\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;\"\u003eWhat could be more fascinating and captivating to the student of religion and spirituality, of science, philosophy and logic, of cosmology and evolution, than the title of the book God and Science, Divine Causation and Laws of Nature by Dr. R.L. Thompson, an accomplished scientist, man of religion and already an acknowledged author of six books. It synoptically encodes the whole body of human knowledge collectively within and beyond its existing limits.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe captions and contents are sure to make him feel so, whether here or there anywhere. Rare are those who are at home in religion and science rarer are those who are equally at home in Western and Eastern religions, not to speak of sciences. But gifted are those who can have insight and can offer clues for unifying science and religion at the same time lay the path integral for the same. And precisely this is the need for today, and sine-qua-non for tomorrow. The present volume by the author fully attests this statement, because he is such a gifted scientist and the man of divinity. Under five chapters and twenty two topics, along with drawings, tables, diagrams, figures and pictures, the author conceptually and actually, envisages, covers and addresses the issues raised and as reflected in the essays and in the present book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat makes it unique, is his remarkable depth and height in the field of computer science and Technology (AI, IT Robotics simulation, virtual reality), on one hand and his innate faculty of abstract visualization and of interpretation about the phenomena of religious experiences on the other. For him as a scientist they are of higher dimensional realities and through these latest techniques he provides us a sort of window and opens up such a realm beyond mundane, material universe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe title starts with God, then follows science also the word causation is preceded by the term divine, speak clearly of his attitude and position as regards the very ontological issues, of apriory and apostesiory dispute as regards matter and mind, brain and consciousness etc. here God and Science. Dr.Thompson is both the scientist and the man of divinity yet takes God (divinity) consciousness and mind apriory and all others as a posteriory, and takes divinity as an origin of causation, in relation to laws of Nature as opposed to scientific tradition. The remarkable outcome of the penetrating faculty of Dr. Thompson is interpretation of the term Vedic encompassing spatiotemporal dimensions, geographically and culturally including religion. For him this term is very special and carries with it special-temporal import in the sense of era ( about 1500 BC),and also the area, wherein was spread the ancient Vedic civilization. Dr.Thompson goes to the very root of the principle of the laws of Nature, that is concerned with science, religion, including philosophy and draws attention to fundamental issue, that really cause differences and distinctions in sciences and various iliseiplines. By using the term divine causation he provides a missing point and avoids non-deterministic element from science, and saves it from that of nothing (nihilism), inderterminism and uncertainty.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis concept of window as it connotes yogic concept of vision (yogaja pratyakya) Vedic concept of identity or equivalence of macrocosm (infinity) and microcosm (point), is analogous to part and whole. Macroscopic reality (paramatma) or higher realms of beyond physical planes would project themselves through individual self or sole (atman) as reflected images in the physical world. With this broad spectrum vision and comprehending wisdom, the author focuses his attention on God and Science, on their dual character, like that of ancient greek divinity Janus with two faces opposite to each other, symbolizing animosity and amicability harmony and disharmony, opposition and apposition as the poles apart.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToday we live in modern world, with modern thoughts and with modern ideas, yet we are facing this dilemma simply because, religion and sciences are the two major forces and issues we are tossed between, since the known history of mankind. Now this queer relationship has come to a state, whereby they have formed two extreme groups. At a still deeper level, there are internal fractions, conflicts and dissensions, with respect to space-time-clime (past and present, the east and the west). What are these elements, components, factors or issues, that exhibit such dichotomy, in religion, or even, in science, mutually or exclusively? By and large, science, being so progressive, also so rewarding that it has shaken the very profile of religion and as if trying to uproot its position and its tradition. The science thereby has come to stage of destroying living kingdom itself. Such being the grave and alarming a situation, there is dire need to correct, improve and change it. Directly or indirectly every one is concerned about this. Who would accept the challenge, take up the lead. Who is eligible and capable? That is the problem. The book aims at this. Dr. Thompson in this context refers to the third group, that does accept, the differences, distinctions, yet aim at reconciling them; the author categorically puts himself in this group. Actually accepting this and working in that direction he one day discovered that there could be a possibility of their cross fertilization, which is sure to yield positive results. It would not be out of place, to note that in ancient Indian matrimonial system, this polar relationship (selecting bridge and bride groom,) plays genetically a critical and important role, between the families to decide the marriages. For him the religion is the one as a whole, though practically there are many. East and West is the next consideration, then past and present, theistic and non-theistic, monistic and non-monistic are other issues with it. Each religion has its own notions of heaven and hell, mythology, miracles, mystic powers and visions of respective saints and seers, demigods and goddess, theories of creation, the texts and the traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGenuine myths, miracles, supranatural powers (siddhis) recorded in the scriptures or exhibited anywhere, seem to be incompatible with modern rational thinking, or-with the science and also seem to violate the laws of physics. Dr. R.L. Thompson however maintains that they do not do so. In fact he states that they belong to the realm of higher dimensional realities, and therefore are true. Lower Siddhis are said to be impediments in the real spiritual path and are detrimental to the supreme goal. The other type of issues like that of hypnosis, mental power, exhibiting action at distance, belonging to the level of paranormal psychology or even the near death experiences experimentally confirmed and observed in controlled environments, belong to non-physical plane and level, wherein higher laws than those of physics seem to operate.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`Action at distance' issue with its legacy from Newtonian era is now within the perview of modern science, relates to the problem of body-mind, brain-mind, matter and consciousness, their interaction and their impact on human beings, show limits of low level laws of physics and open the gates for super-human experiences belonging to higher dimensions. Religious and yogic realization and similar extra-ordinary visions of great men, their influence on others are open for investigation and observation for the scientists. Gamut of science covers pre classical ( before-Aristotle and of Aristotle), classical (Newton, Maxwell) and modern science (QM and Relativities), life sciences (psychology), and above all Computer Science and technology, Artificial Intelligence, Information, Technology, Artificial Reality, simulation, automata (Robotics). He refers to the relevant experiments of the scientists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the side of religion he selects and confines to Judeochristan tradition from the West, from the East he takes up Gaudiya Vaishnavism of Mahaprabhu Chaitanya of Bengal. Both are theistic and accept God as a supreme being behind and above the creation, interacts with matter, creates laws of Nature, and therefore there is no conflict between religion and science (the laws of nature). This provides a common platform for their unification.\u003c\/p\u003e","brand":"Richard L. Thompson","offers":[{"title":"Default Title","offer_id":41562136510602,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/GODANDSCIENCE.jpg?v=1660387640"},{"product_id":"hymns-to-the-goddess-and-hymns-to-kali-karpuradi-stotra-hymns-to-the-goddess-and-hymns-to-kali-karpuradi-stotra-the-selected-works-of-sir-woodrofee","title":"Hymns to the Goddess and Hymns to Kali","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe hymns to the Devi in this volume (introduced by a stotra to Her Spouse, the Kalabhairava) are taken from the Tantra, Purana, Mahabharata, and Sankaracarya, who was \"the incarnation of devotion\" (bhaktavatara) as well as a great philosopher; a fact which is sometimes ignored by those who do not wish to be reminded that he, whose speculative genius they extol, was also the protagonist of the so-called \"idolatrous Hinduism.\" As his great example amongst many others of differing race and creed tell us, it is not, from the view of religion, the mark of discernment (even though it be the mode) to neglect or disparage the ritual practice that all orthodoxies have prescribed for their adherents.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOf the Hymns now published, those from the Mahabharata and Candi have already been translated; Adyakalisvarupastotra has also been previously published as part of a rendering of the Mahanirvana Tantra. It is necessary to study the Hindu commentators and to seek the oral aid of those who possess the traditional interpretation of the Sastra. Without this and an understanding of what Hindu worship is and means, absurd mistakes are likely to be made. The author has therefore availed himself of the Commentaries of Nilakantha on the Mahabharata, of Gopala Chakravarti and Nagogi Bhatta on Candi, and of Nilakantha on the Devibhagavata.\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 Goddess or Devi (as the Hindus call Her) is God (as the Western worshippers address Him) in Its Mother aspect. The latter not uncommonly deem such attribution of feminine quality to be \" heathenish\"; but this condemnation (for the criticism has, of course, this intendment) is itself singularly foolish in that it is thereby implied that of two sets of terms (neither of which is in its strict sense applicable to the Deity as the Author of forms), one is, in fact, a more correct description than the other. In the Navaratnesvara it is said: \"That Devi, who is existence, consciousness, and bliss, should be thought of as a female or as a male, or as pure Brahman. In reality, however, She is neither male nor neuter (that is to say, that She is not bound to any particular form).\" No one contends that the Brahma- tattva in the supreme abode beyond appearances is masculine as opposed to feminine, or the latter as contrasted with the former. Like all else in this matter, words are but the babbling endeavour of our plane to express that which is above it. It is not easy, then, to explain the condemnation except upon the assumption that those who pronounce it think their mother's sex to be inferior to their own and that thus Deity is un- worthily described by any other terms than those of masculine excellence. But Hindus, whoever places the name of the mother before that of the father, and to whom garbha dharanaposabhyam pitur mata gariyasi, have no partiality for such mistaken notions. On the other hand, it is possible that they might not understand the Christian expression\" Mother of God,\" nor approve it even after they had learnt the limited and special sense that theology gives to this epithet. The Tantrika would least of all admit the insufficiency of the conception of God as Mother. For the Devi manifests in his own mother, in his prakrti (as he calls his wife), and in all women. As the Kubjika Tantra says: \"Whosoever has seen the feet of woman let him worship them as those of his guru\" (Strinam padatalam dristvaguruvad- bhavayet sada). Whilst male and female are both Her aspects, yet Sakti is, in a sense, said to be more revealed in the female than in the male form. And so the Mundamala Tantra says: \"Wherever there is a sakti (female), there I am.\" On account of this greater manifestation, women are called Sakti. From this, however, it must not be supposed that Sakti is less present in such forms as Siva and Krsna and others. If, as the author of the Tantra Tattva says, a sadhaka who is a worshipper of the Krsnamurti desires to see Him as Kali, Bhagavan, who fulfils the desires of devotees, will assume that form. All forms come into existence upon the manifestation of consciousness In the play of Her whose substance is consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThough the Saktanandatarangint says: Devt is worshipped on account of Her soft heart (komalantah- karanam), the use of the term \" Mother\" has other grounds than those which are founded upon an appeal to the natural feelings which the sweetness of the word \" Mother\" evokes. The meaning of the term \"Devi\" is prakasatmika, or that which is by its nature Light and Manifestation. And the word is used in the feminine gender because the One, as Sakti and Prakrti, bears and nourishes all things as their Mother. The Devi is therefore the Brahman revealed in Its Mother aspect (Srimata) as Creatrix and Nourisher of the worlds.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWorshippers of Devi or Sakti are called Saktas. But those who have a true knowledge of Sakti-tattva without which, according to Sastra, Nirvanamoksa is unattainable, will in thought surpass the sectarianism which the terms \" Sakta \", \" Vaisnava \"and \"Saiva\" ordinarily connote. Whatever forms the Devi assumes in Her aspect with attributes are but Her forms. As the author last cited says, the sadhaka will know Her, whether the appearance is that of Krsna, Durga, or Mahadeva. The Vaisnava may consider Her as Visnu in the form of Sakti, or the Sakta may look upon Her as Sakti in the form of Visnu. To those who, immersed in the ocean of Her substance, which is citsakti, are forgetful of all differences which appertain to the world of form, Krsnasakti, Sivasakti, or Kalisakti, and all other manifestations of sakti, are one and the same. And so Ramaprasada, the Bengali poet and Tantrik, sang: \"Thou assumeth five principal forms according to the differences of worship. But, O Mother! How can you escape the hands of him who has dissolved the five and made them into one? \"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe hymns to the Devi in this volume (introduced by a stotra to Her Spouse the Kalabhairava) are taken from the Tantra, Purana, Mahabharata, and Sankara- carya, who was \"the incarnation of devotion\" (bhaktavatara) as well as a great philosopher; a fact which is sometimes ignored by those who do not wish to be reminded that he, whose speculative genius they extol, was also the protagonist of the so-called \"idolatrous Hinduism.\" As his great example amongst many others of differing race and creed tell us, it is not, from the view of religion, the mark of discernment (even though it be the mode) to neglect or disparage the ritual practice which all orthodoxies have prescribed for their adherents. Stava and puja are doubtless the sadhana appropriate to the first of the several stages of an ascent which gradually leads away from them; but they are in general as necessary as the higher ones, which more immediately precede the attainment of brahmabhava and siddhi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eApart, however, from this aspect of the matter, and to look at it from the point of view of that modern product, the mere \"student of religions,\" who is not infrequently a believer in none, a knowledge of ritual (to use that term in its widest sense) will help to a greater and more realistic understanding of the mahavakya of the Aryas than can be gained from those merely theoretical expositions of them which are now more popular. Those, again, whose interests are in what Verlaine called\" mere literature\" will at least appreciate the mingled tenderness and splendour of these Hymns, even in a translation which cannot reproduce the majesty of the Sanskrit slokas of the Tantra and Purana, or the rhyme and sweet lilting rhythms of Sankara,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf the Hymns now published, those from the Mahabharata and Caridi have already been translated; the first, in the English edition of the Mahabharata, by Protap Chandra Roy and by Professor Muir in his \"Original Sanskrit Texts,\" and the second by Mr. Pargiter, whose rendering of the Markandeya Purana (of which it is the most celebrated portion) has been printed by the Asiatic Society of Bengal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAdyakalisvarupastotra has also been previously published as part of a rendering by myself of the Mahanirvana Tantra. The first two sets of Hymns have been translated afresh. In the translation of such works, a Sanskrit dictionary (however excellent) is not either a sufficient or reliable guide. It is necessary to study the Hindu commentators and to seek the oral aid of those who possess the traditional interpretation of the Sastra. Without this and an understanding of what Hindu worship is and means, absurd mistakes are likely to be made. I have thus, in addition to such oral aid, availed myself of the Commentaries of Nilakantha on the Mahabharata, of Gopala Chakravarti and Nagogi Bhatta on Candi, and of Nilakantha on the Devi- bhagavata. As regards the Tantra, the great Sadhana Sastra, nothing which is of both an understanding and accurate character can be achieved without a study of the original texts undertaken with the assistance of the Tantrik gurus and pandits, who are the authorized custodians of its traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe other stotras are now rendered in English for the first time; at least, I have come across no translation of them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe text of the Tantrasara which has been used is that edited by Shnjut Rasik Mohun Chatterjee. It is not free from faults, which have necessitated reference to other Manuscripts. A more correct text of the Tarashtakam, from the Nila Tantra, is given in the Brihatstotraratnakara, to which reference has also been made for the hymns of Valmiki and Indra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBoth Ellen Woodroffe and myself have collaborated in the translation of the hymns by Sankara, For the rest, as also for the Introduction and Commentary, I am alone responsible. Some of the notes deal with matters familiar enough to the Hindu reader but have been inserted for the use of his English friends. Other portions of the commentary will, I believe, be found to be of use to both.\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;\"\u003eSANATANA BRAHMAN is called sakala when with Prakrti, as It is niskala when thought of as without Prakrti (prakrteranya), for kala is Prakrti.? To say, however, that Sakti exists in or with, the Brahman is an accommodation to human thought and speech, for the Brah- man and Sakti are in fact one. Sakti is eternal (anadirupa), and Brahmarupa, and both nirguna and saguna. She, the Goddess (Devi), is the caianyarupini devi who manifests all bhuta ; the anandarupini devi by whom the Brahman, who She is, manifests Itself', and who, to use the words of the Saradatilaka, pervades the universe as does oil the sesamum seed. \" Sa aiksata, \" of which Sruti speaks, was itself a manifestation of Sakti, the paramapuruanirvanasakti, or Brahman, as Sakti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom the parasaktimaya issued nada, and from nada, bindu The state of the subtle body known as kamakala is the mula of mantra, and is meant when the Devi is spoken of as mulamantratmika. The Parambindu is represented as a circle the centre of which is the Brahmapada, wherein are Prakrti-purusa ; the circumference of which is encircling maya. It is in the crescent of nirvanakala the seventeenth, which is again in that of amakala the sixteenth, digit of the moon circle (candramandala), situate above the sun-circle (suryamadala), the Guru and the Hamsah in the pericarp of the 1,000 petalled lotus (sahasrarapadma). The Bindu is symbolically described as being like a grain of gram (canaka), which under its encircling sheath contains a divided seed-Prakrti-Purusa or Sakti-Siva.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is known as the Sabda Brahman. A polariza- tion then takes place in parasaktimaya. The Devi becomes unmukhi. Her face is turned to Siva. There is an unfolding which bursts the encircling shell. The devataparasaktimaya exists in the threefold aspect of bindu, bija, and nada, the last being in relation to the two formers. An indistinct sound then arises\" (avyaktatma- ravobhavat). Nada, as Raghava Bhatta says, exists in three states, for in it are the three gunas. The Sabda Brahman manifests Itself in the threefold energies, Jnana, Ichha, and Kriya Sakti.\" For, as the Vamakesvara Tantra says, the Devi Tripura is threefold, as Brahma, Visnu, and Isa. Parasiva exists as a septenary under the forms of Sambhu, Sadasiva, Isana, Rudra, Visnu, and Brahma. The last five are the Mahapreta, four of whom form the support, and the fifth the seat, of the bed on which the Devi is united with Paramasiva in the room of cintamani stone on the jewelled island clad with clumps of kadamba, and heavenly trees set in the ocean of ambrosia.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSakti is both maya and mulaprakrti, whose substance is the three gunas, representing nature as the revelation of spirit (sattva); nature as the passage of descent from spirit to matter, or of ascent from matter to spirit (rajas), and nature as the dense veil of spirit (tamas). The Devi is thus the treasure-house of gunas (gunanidhih). Mulapra- krti is the womb into which Brahman casts the seed from which all things are born. The womb thrills to the movement of the essential active rajoguna, and the now unstable gunas in varied combinations under the illumination of Siva (cit)) evolve the universe which is ruled by Mahesvara and Mahesvari. The dual princi- ples of Siva-Sakti, which are the product of the polarity manifested in Parasaktimaya, pervade the whole universe and are present in man in the svayambhulinga of the muladhara and the Devi Kundalini, who in serpent form encircles it. The Sabdabrahman assumes the form of the Devi Kundalini, and as such is in the form of all breathing creatures (prani), and in the form of letters appears in prose and verse. She is the luminous vital energy (jivasakti), which manifests as prana. Through the various prakrta and vaikrta creations, issued the Devas, men, animals, and the whole universe, which is the work and manifested form of the Devi. For, as the Kubjika Tantra says, \"Not Brahma, Visnu, and Rudra create, maintain, and destroy, but Brahmi, Vaisnavi, Rudrani. Their husbands are but as dead bodies. \"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Goddess (Devi) is the great Sakti. She is Maya, for of Her the Maya which produces the samsara is. As Lord of maya, She is Mahamaya.' Devi is avidya (nes- cience), because She binds; and vidya (knowledge), because She liberates and destroys the samsara She is Prakrti, and, as existing before creation, She is the adya (primordial) Sakti. She is the vacaka-sakti, the manifestation of cit in Prakrti; and the vacya sakti or sakti itself. The atma should be contemplated as Devi.\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eHymns to the Goddess\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHymn to Kalabhairava\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBhairavi (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBhuvaneswari (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdyakali (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLakshmi (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTara (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMahisamardini (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAnnapurna (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSarasvati (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDurga (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTriputa (From Tantra)\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSarvavisvajanani (From Purana)\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAmbika (From Purana)\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCandika (From Purana)\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMahadevi (From Purana)\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJagadambika (From Purana)\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDurga (From Mahabharata)\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eArya (From Mahabharata)\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDurga (From Mahabharata)\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTripurasundari (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGanga (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAnandalahari (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eYamuna (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDevyaparada kshamapana (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eManikarnika (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGanga (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNarmada (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAnnapurna (From Sankaracarya)\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGanga (From Valmiki)\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMahalakshmi (From Indra)\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eHymn to Kali\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePrayer\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses\u003c\/td\u003e\n\u003ctd\u003e283-335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006a.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006b.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006c.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006d.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006e.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006f.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006g.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006h.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006i.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006j.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006k.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006l.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006m.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006n.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006o.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/nab006p.jpg\"\u003e\u003c\/center\u003e","brand":"Arthur Avalon","offers":[{"title":"Default Title","offer_id":41566747033738,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HYMNSTOTHEGODDESSANDKYMNSTOKALI.jpg?v=1660387867"},{"product_id":"atisa-and-tibet-life-and-works-of-dipamkara-srijnana-alias-atisa-in-relation-to-the-history-and-religion-of-tibet-with-tibetan-sources","title":"Atisa and Tibet","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book opens with a full account of the baffling personality of the great Bengali Pandit Atisa or Dipamkara Srijnana, the greatest of the teacher reformers of Tibetan Buddhism. The author proceeds to portray the Tibetan background of early Buddhism and gives an account of the early history of Tibet and Indo-Tibetan connections, together with a study of Buddhism in Tibet from the seventh century onwards right down to the time of Atisa in the eleventh century A.D.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book is provided with an extremely valuable and illuminating set of Appendices sufficiently important to be worth describing in some detail. Appendix A contains Tibetan source materials relating to the life and teaching of Atisa in English translation. Appendix B lists the works (219 in all) in Kanjur and Tanjur of which Dipamkara is either author, translator, reviser or otherwise. Appendix C gives the literal and annotated translation of the following works of dipamkara preserved in Tibetan translation in the Tanjur: Garyagiti, Caryagiti-Vrtti, Vimala-ratna-lekha, Bodhi-patha-pradipa. Appendix D gives The Tibetan sexagenary cycle with tables of conversion of the Christian Calendar to the Tibetan Calendar and vice versa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMRS. ALKA CHATTOPADHYAYA (b. 1926) took her M.A. from Calcutta University and started teaching in the colleges of Calcutta. In 1968, she was awarded a PhD by Calcutta University. In 1973, she became the Principal of the Vidyasagar College for Women, Calcutta.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eAuthor's Preface\u003cbr\u003eTransliteration, Notes and References\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003ePart I\u003c\/b\u003e\u003cbr\u003eIntroductory and Early Career\u003c\/center\u003e\n\u003col\u003e\n\u003cli\u003eDipamkara in the Religious History of India and Tibet\u003c\/li\u003e\n\u003cli\u003eMisunderstanding Dipamkara and His Message\u003c\/li\u003e\n\u003cli\u003eThe Sources\u003c\/li\u003e\n\u003cli\u003eThe Name\u003c\/li\u003e\n\u003cli\u003eHow many Dipamkaras?\u003c\/li\u003e\n\u003cli\u003eBirth and Lineage\u003c\/li\u003e\n\u003cli\u003eEarly Career\u003c\/li\u003e\n\u003cli\u003eTantrika Initiation\u003c\/li\u003e\n\u003cli\u003eBuddhist Ordination\u003c\/li\u003e\n\u003cli\u003eSuvarnadvipa and Dharmakirti\u003c\/li\u003e\n\u003cli\u003eBack to India: Peace Mission\u003c\/li\u003e\n\u003cli\u003eIndian Monasteries\u003c\/li\u003e\n\u003cli\u003eVikramasila vihara\u003c\/li\u003e\n\u003cli\u003eOdantapuri and Somapuri\u003c\/li\u003e\n\u003cli\u003eDipamkara at Vikramasila\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003ePart II\u003c\/b\u003e\u003cbr\u003eTibetan Background\u003c\/center\u003e\n\u003col start=\"16\"\u003e\n\u003cli\u003eHow the Tibetans Tell their own History\u003c\/li\u003e\n\u003cli\u003eTibetans and their First King\u003c\/li\u003e\n\u003cli\u003eEarly Legendary Kings\u003c\/li\u003e\n\u003cli\u003eBon Religion\u003c\/li\u003e\n\u003cli\u003eMysterious Helper\u003c\/li\u003e\n\u003cli\u003eSron-btsan-sgam-po\u003c\/li\u003e\n\u003cli\u003eThon-mi Sambhota\u003c\/li\u003e\n\u003cli\u003eKhri-sron-Ide-btsan\u003c\/li\u003e\n\u003cli\u003eThe Ministerial Intrigues\u003c\/li\u003e\n\u003cli\u003eSantaraksita, Padmasambhava and Kamalasila\u003c\/li\u003e\n\u003cli\u003eRal-pa-can\u003c\/li\u003e\n\u003cli\u003egLari Dar-ma\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003cspan\u003eAtisa in Tibet\u003c\/span\u003e\u003c\/p\u003e\n\u003col start=\"28\"\u003e\n\u003cli\u003eThe Subsequent Propagation of the Doctrine\u003c\/li\u003e\n\u003cli\u003eThe pious king Ye-ses-od\u003c\/li\u003e\n\u003cli\u003eTibet on the eve of inviting Atisa\u003c\/li\u003e\n\u003cli\u003eJayasila and Viryasimha\u003c\/li\u003e\n\u003cli\u003eJourney to Tibet\u003c\/li\u003e\n\u003cli\u003e\"Thirteen Years\" in Tibet\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003e\u003cb\u003eAPPENDICES\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix A\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eBibliographical Materials: Tibetan Sources rendered into English\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003e'Brom-ston-pa's stotra to Dipamkara\u003c\/li\u003e\n\u003cli\u003eExtracts from dPag-bsam-ljon-bzan of Sum-pa\u003c\/li\u003e\n\u003cli\u003eExtracts from Taranatha\u003c\/li\u003e\n\u003cli\u003eThe General History and Philosophy of the bKa'-gdams-pa sect by Chos-kyi-ni-ma\u003c\/li\u003e\n\u003cli\u003eA New Biography of Atisa compiled in Tibetan from Tibetan Sources by Nagwang Nima and edited by Lama Chimpa\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix B\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eThe Works of Dipamkara\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is both author and translator\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is the author only\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is the translator only\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur connected in other ways with Dipamkara\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-gyur, though with some variation in the name of the author or translator, are to be attributed to the same Dipamkara\u003c\/li\u003e\n\u003cli\u003eWorks in the bKa'-'gyur of which Dipamkara is the translator or reviser.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix C\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eSelected writings of Dipamkara\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003eCarya-giti\u003c\/li\u003e\n\u003cli\u003eCarya-giti-vrtti\u003c\/li\u003e\n\u003cli\u003eDipamkara-Srijnana-dharma-gitika\u003c\/li\u003e\n\u003cli\u003eVimala-ratna-lekha\u003c\/li\u003e\n\u003cli\u003eBodhi-patha-pradipa\u003c\/li\u003e\n\u003cli\u003eSayings of Atisa: A\u003c\/li\u003e\n\u003cli\u003eSayings of Atisa: B\u003c\/li\u003e\n\u003cli\u003eSanskrit restoration of the Bodhi-patha-pradipa by Mrinalkanti Gangopadhyaya\u003c\/li\u003e\n\u003cli\u003ePhotostat reproduction of the manuscript containing the Sayings of Atisa\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix D\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eOn the Tibetan Sexagenary Cycle. In Collaboration with R.N. Bhattacharya.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003eBibliography and Abbreviations\u003cbr\u003eIndex\u003c\/p\u003e","brand":"Alka Chattopadhyaya, Lama Chimpa","offers":[{"title":"Default Title","offer_id":41577003024522,"sku":"","price":895.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ATISAANDTIBET.jpg?v=1660384925"},{"product_id":"high-religion-a-cultural-and-political-history-of-sherpa-buddhism","title":"High Religion","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAn eminent anthropologist examines the findings of the first celibate Buddhist monasteries among the Sherpas of Nepal in the early twentieth century--a religious development that was a major departure from \"folk\" or \"popular\" Buddhism. Sherry Ortner is the first to integrate social scientific and historical modes of analysis in a study of the Sherpa monasteries and one of the very few to attempt such an account for Buddhist monasteries anywhere. Combining ethnographic and oral historical methods, she scrutinizes the interplay of political and cultural factors in the events culminating in the findings. Her work constitutes a major advance both in our knowledge of Sherpa Buddhism and in the integration of anthropological and historical modes of analysis. At the theoretical level, the book contributes to an emerging theory of \"practice\", an explanation of the relationship between human intentions and actions on the one hand, and the structures of society and culture that emerge from and feed back upon those intentions and actions on the other. It will appeal not only to the increasing number of anthropologists working on similar problems but also to historians anxious to discover what anthropology has to offer to historical analysis. In addition, it will be essential reading for those interested in Nepal, Tibet, the Sherpa, or Buddhism in general.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSherry B. Ortner is Professor of Anthropology at the University of Michigan, Ann Arbor. She is the author of Sherpas Through Their Rituals (Cambridge) and editor, with Harriet Whitehead of Sexual Meanings: The Cultural Construction of Gender and Sexuality (Cambridge). She has recently been awarded a prestigious John D. and Catherine T. MacArthur Fellowship.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis was a hymn sung by the poet Appar somewhere in the 7th century A.D. on the entempled form of\u003cspan\u003e Siva \u003c\/span\u003eas the Lord of Tiruvarur. The mood expressed in this verse is one of reverence prompted by the antiquity and sacerdotal character of the site. This ancient town often described as the land fragrant with the perfume of the blue lotus was regarded by these saint poets as one of the favorite haunts of the Tamilian Siva. It was the birthplace of the Tamil\u003cspan\u003e Bhakti \u003c\/span\u003emovement. It was here that the saint Cuntarar with great humility offered his salutations to a long list of sixty two saints before him in a moving hymn called the Tiruttontattokai or the list of holy men of devoted service. By hailing the Saiva collective of worshippers as one body he canonized them. From then on the number sixty three including the hymnist Cuntarar becomes the fixed number of Tamil Saiva Bhakti saints in the canonical literature. It is believed that this hymn was composed by Cuntarar in the Tevaciriya mantapam at Tiruvarur.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTiruvarur was the locus Sanctus of the Saiva Magnum opus the Periya Puranam a 12th century A.D. work describing the lives of the sixty three saints collectively called the nayanmar. The anthology of the works of three of these saints is called the Tevaram. These are often referred to with reverence as the Tamil Vedam. To the north Indian devotee of the God Siva however the place meant nothing then and it means nothing now.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe centre of pilgrimage in Tiruvarur is the Tyagaraja temple named after the processional icon. Tyagaraja is a Trinitarian concept. It includes Siva, his wife Parvati and one of their sons Skanda and is a composite image known in iconographic texts as the Somaskanda. Though bearing a chaste\u003cspan\u003e Sanskrit \u003c\/span\u003ename, the icon is a uniquely Tamil concept and Somaskandas are not found in the north Indian Siva temples. However this icon is a ritual imperative in all 'Tamil Siva temples.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJust an outline of the facts stated above reveals the importance of Tiruvarur in forging a religion-cultural identity of the ancient Tamil speaking peoples. To the theistic Tamil nationalists of the19th and 20th centuries, the sacred scriptures of the Saiva canon, on which they based their Siddhanta faith, also provided the ideology of cultural nationalism. They regarded Saiva Siddhanta as specially suited to and a product of the Tamil genius. Typical of this group would be J.M. Nallaswami Pillai. There was another stronger movement of Tamil cultural nationalism led by a group calling itself the Tiravita Kalakam, (D.K. for short in English after the spelling Dravida Kalakam adopted by them) which was formed in 1944. They expressed views diametrically opposite to those of Nallaswami Pillai. Their leader E.V. Ramasvami Naicker symbolically threw the Periya Puranam and other works venerated as the Tamil Vedam into a huge bonfire along with the Ramayana. He alleged that these works were racist and cattiest. The ’north’, ’south’ polarity had assumed in their minds both a linguistic and a racial connotation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was as a young girl from up north in Rajasthan, on a school vacation while visiting my grandparents in Tiruvarur, that I first witnessed both the pride in the town as a centre of Tamil culture and the iconoclastic bonfire. Many symbols, I was told, were being consumed by the fire. Tamil culture was being cleansed of all alien import. The term ’alien’ included specific concepts of \"Aryan\", \"Sanskritic\" and \"Brahmana\". The last mentioned category of people were regarded as the repositories of the two earlier categories?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was a desire to understand a few of the many symbols associated with Tamil consciousness, specially those which reach deep into Tamil history and religion, that prompted this study of a regional cult of Tamilnadu, which is uniquely Tamil and yet highly syncretistic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subject lent itself to study from three distinct angles: as am experiment in religious synthesis as a bridge over zones of social tension and a legitimiser of political power during different stages of its historical development with varying degrees of success.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Tyagaraja mythology rich and variegated in its texture focuses attention on several socio religious confrontations. It records albeit in the indirect language of myths the subtle means by which such situations wee handled. The cult also acts as a powerful tool for legitimization of power at different times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was extremely interesting to trace the development of the Tyagaraja cult from this perspective first under the Pallavas (mid 6th late 9th Cen A.D.) then under the early colas (mid 9th mid 12th ) to be followed by the later colas (in the latter half of the 12th to early 13th Cen A.D.) when the empire was in dire distress and desperate for legitimacy. The dates given above are rough political periods and in the case of the Tyagaraja cult it does not make a definite impact till the 7th - 8th centuries A.D. It was reinvigorated as a royal cult in the 17th century A.D. Under the Maratha rulers of Thanjavur. One thing to bear in mind is that while these angles of the cult are distinctly visible to a modern while these angles this cult from the outside to the insider to the believer the lines mush have been extremely hazy if at all they did exist the insider would have in all probability perceived it in a holistic manner.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus even though this is basically a micro study of Tamil Saiva beliefs and norms as expressed through the unfolding of a cult over a period of thirteen centuries of recorded history it nevertheless encapsulates to a great extent the intricacies paradoxes and conundrums of the Tamil cultural ethos.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eWhat is Cult?\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe word cult has acquired considerable notoriety in recent years in the wake of several macabre sub cultural group activities claiming to be directed by cult leaders. Several studies emphasize the anti social, anti familial, anti intellectual aspects of their belief and the secret society mode of their operation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work uses the term cult not quite in the modern sociological sense but in the more archaic sense of the word as derived from the latin cultus hence it defines it broadly as a special aspect of religion organized through common myths, symbols and functionaries, rites, festivals and dance. These commonalities are then woven together to produce a body of ideas and practices resulting in the formation of a group espousing a specific form of the divine. It acquires other specificities depending on the cultural milieu within which it operates.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen one is studying the historical evolution of a cult one is aware that it is not a static body of belief systems, as the above definition would seem to imply. When faced with new challenges there took place a maieutic development from within the cult leading to changes in the relationships between the components of the cult. A classic example is the many vicissitudes through which the medieval Rama cult of Ayodhya has gone through within the Hindu context posing, as it does today, a threat to the secular Indian constitution. It has involved enormous adjustments of rites, rituals, personnel, music and dance and worked on several new strategies of recruitment, while invoking some of the more ancient symbols which have deep resonances in the Hindu mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the ancient context the introduction of a newrite, such as the chariot festival, brought enormous pooling of manpower and resources and greater cross caste support for the cult. It also posed the challenge of accommodating disaggregated groups of people coming from various ethnic stocks and disparate levels of cultural expectations. In the context of Hindu theories of caste and pollution the situation called for ideological shifts. The resultant dichotomies between what Turner labels \"communitas\" and \"structure\"3 or the desire to belong to an undivided human society versus the neat, orderly, structural divisions of a functioning society were very pronounced in Hindu cults. A study of the modalities of adjustment leads to a better understanding of the teleological matrix.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eRegional Cults and Hindu Tradition\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eRegional cults are a characteristic feature of Hinduism and over the centuries several cults have evolved all over India. The inherent belief underlying these specific centers of worship is that\" holy acts when performed in certain spots acquire special sanctity\". The deity manifests itself to the devotees in a particular form, at a particular spot for a specific purpose. It is then pinned to the spot in the minds of the believers and that becomes its permanent abode.4 The deity may choose to have other abodes and other forms as well, but inhered in that particular form it is deeply rooted to the soil where it was originally believed to have been ’seen’, where the hierophany took place. This egocentricity in no way detracted for the believer the transcendental nature of godhead for the nirguna Brahman (the attribute less godhead) belonged to a totally different plane of religious experience.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe worship of Minaksi — Cuntarécuvara of Madurai, Jagannatha of Puri, Vitthaldev of Pandharpur, Venkatesvara Balaji of Tirupati and Tyagaraja of Tiruvarur are a few of the many examples of regional cults in India. A cult in the Hindu tradition primarily evolves around three factors, viz. talam (Skt. sthala) meaning sacred space, tirtham or sacred waters and murti or icon.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe icon, once enshrined, belongs to that temple and to that territory even if the physical structure of the shrine is destroyed. Even if the icon is forced to take refuge elsewhere in times of danger, it still retains its territorial affiliation. Two classic examples that spring to mind are those of the Vitthaldev of Pandharpur and Somesvara of Somnathpur. The former was secretly moved from place to place to protect it from Muslim iconoclasts and was once even held to ransom by petty thieves. Nonetheless, Vitthaldev remains the Lord of Pandharpur. The Somnathpur temple was repeatedly razed to the ground by invaders but it in no way detracted its claim to the lordship of Somnathpur. Another instance is that of Bangaru Karnaksi, now at Thanjavur but originally the lady of Kanci and the tutelary deity of the famous music composer Syama Sastri.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is to such a genre of regional cults that the Tyagaraja or sapta vitarika as it is often called, belongs. It is what Werbner would calla middle range\" cult. He defines it as \"more far-reaching than any parochial cult of the little community yet less inclusive in its belief and membership form a world religion in its most universal form their focal centers he exemplifies are shrines in towns and villages where people come from various communities to pray sacrifice or simply as an act of pilgrimage. They are cults which have a religious topography of their own conceptually defined by the peoples themselves and marked apart from other features of cultural landscape. Cultic sites form the focal points for pilgrimages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHindu pilgrim sites are normally classified into tirthas and pithas. A tirtha literally means a crossing place or a ford and hence, the waters thereof. The ritual of ablution or the holy dip as it is popularly called, plays an important part. The tirtha of Tiruvarur is the venerated pond called Kamalalaya. The term pitha has special connotations in Tantric terminology. The word means a seat; and to the Tantrics it means the seat of the goddess, the female aspect forming an important focal point of their worship. The pitha is associated with several mythological motifs and is regarded as a mystical spot representing several abstruse philosophical doctrines. Thus, on one hand, it has close connection with the mythology of the dismemberment of Sati’s body. On the other, it is connected to the metaphysics of the Sanskrit sound system and syllabary, whereby a metaphysical truth is posited in a seed syllable. Pithus are associated with calligrams and homologisation processes by which the Tantric envisages the site as a mystical organ in the macrocosmic body of Devi and\/ or of her microcosmic adept, the initiated devotee. Most pilgrim sites have imbibed, to a greater or lesser degree, features from the Tantric tradition. Suffice it to say at this point that there are two pilgrimage traditions, a northern and a southern. Some of these regional pilgrim centers have acquired at different times a decidedly pan-Indian status, attracting pilgrims from all over the country.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTurner traces several tensions in regional cults. He treats the munder categories arising from what he calls \"exclusiveness vs. inclusiveness\", \"egalitarianism vs. non-egalitarianism\", \"generic vs. particularistic relationships\" and \"pe1•ipherality vs. central-ity\". While Turner’s paradigm of analysis has been used in the present study it has had to be modified to make it relevant in the Hindu, Tamil context. Thus for example, caste as a factor in the social structural dimension becomes important given the intimate connection between Hinduism and the caste system. Temples as custodians of Vedic-Agamic traditions are upholders of the neatly organized and hierarchic system of caste and at the same time as vehicles of the charismatic bhakti movement are also means of channeling the spirit of \"communitas\". Temple cults are thus called upon to uphold the modality of structure with its emphasis on order and often hierarchy and are expected to accommodate the spontaneity and egalitarianism of the saintly brotherhood of devotees a fraternity which wishes to transcend all limitations imposed by the structure. Such dichotomies are marked in the Tamil cultic tradition in the manner in which the lives and the personalities of the saints themselves are portrayed.\u003c\/p\u003e","brand":"Sherry B. Ortner","offers":[{"title":"Paperback","offer_id":41588687241354,"sku":"","price":400.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41588687274122,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HIGHRELIGION.jpg?v=1660387820"},{"product_id":"practical-buddhism-living-everyday-life","title":"Practical Buddhism","description":"\u003cp style=\"text-align: left;\"\u003ePractical Buddhism is a collection of insights and tales about practising dharma in everyday life. These humorous accounts of the mundane successes and failures of the author and his friends offer practical guidance for anyone wishing to align their daily lives with Buddhist values and ideas. Stories about answering the door, quarrelling with dogs, coping with city traffic, living with cell phones, greeting others, etc. employ wit and irony to demonstrate that really effective progress in improving one s character is often made in mundane ways. The anecdotes and reflections that the author shares in this book are straight from his own life. Of course, each of us has grown up in different circumstances and encountered different situations in our lives, but no matter what culture or historical era we're from, our human minds function in very similar ways. Each of us wants to be happy and avoid suffering although different people, possessions, and places may bring us happiness or suffering. Despite this desire for happiness not misery, we lack the knowledge of what the causes for each are. In fact, we often find that the words we said or deeds we did with the conviction that they would bring us joy resulted in the opposite. The moment we get the gorgeous new car we've craved, we've entered \"car hell\" for the car will surely break down at the most inopportune times. The repairs will cost more than we like and may not completely fix the problem. Alongside \"car hell\" are situated \"computer hell,\" \"iPod and Blackberry hell,\" \"relationship hell,\" and on and on. We keep looking outside of ourselves for someone or something that will bring us the satisfaction and joy we seek, yet these continually elude us. And to the contrary, the difficulties we shun find us anyway.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eKenneth Liberman is a Professor Emeritus at the University of Oregon. He is the author of Dialectical Practice in Tibetan Philosophical Culture (Rowman \u0026amp; Littlefield), Husserl's Criticism of Reason (Lexington Books) and More Studies in Ethnomethodology (SUNY Press). He presently divides his time between Sera Jey Monastic University in Bylakuppe, India, where he serves as the PhD Proctor\/Professor, and research assignments as the Hans Christian Anderson Visiting Professor at Suddansk Universitet in Denmark and University Research Fellow at the Universita di Trento in Italy.\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;\"\u003eKen Liberman and I initially met in 1978 at Kopan Monastery, outside of Kathmandu, Nepal, where we were attending a one-month meditation course taught by LamaThubten Yeshe, and Lama Zopa Rinpoche. Both of us were been deeply touched by the Buddha's teaching and wanted to learn and practice more. In addition, Lama Yeshe's skilful presentation of the teaching hooked us. Lama had the uncanny ability to speak the truth about our personal and societal confusion in a way that got us. Lama had the uncanny ability to speak the harsh truth about our the uncanny ability to speak the harsh truth about our personal and societal confusion in a way that got us to laugh at ourselves and at the same time see that this was a serious situation we needed to attend to.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOver the next few years, Ken and I kept bumping into each other at teachings and Dharma centers in India and Nepal, but after a while the \"winds of karma\" took us to different parts of the world. We both pursued our chosen Dharma paths, Ken as a serious lay practitioner, me as a monastic. Every few years we would run into each other at a Dharma event somewhere in the world and check in with each other. I've consistently admired Ken's ability to combine scholarship and practice, and his humility regarding his accomplishments in both. He has a wide variety of interests-including yoga, surfing, and Indian culture-and brings the perspectives gleaned from these to bear when he examines an issue. He lives a full life, having chosen to follow his heart rather than to fill his wallet, and I am constantly amazed how a Buddhust scholar who's had five heart surgeries can be so attached to surfing!\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKen has spent a quarter of his life living outside of the U.S. and many of these Dharma stories occurred abroad. His first international trip was to the southern Philippines when he was 19. His college had sent him to teach English to high school students in a Muslim village on the island of Mindanao. It was there that he first glimpsed people who were more contented with their lives than many of those where he grew up, in the affluent Los Angeles suburb of Beverly Hills. The warmth that the Filipino Muslims shared with each other in their streets and front porches each evening touched him deeply: they demonstrated an eagerness to know and care for each other that he sought but could not easily find when he returned home. Instead of a soft concern for one's neighbours, his Beverly. Hills neighbours always seemed to be searching for something new and attractive. But ironically, they were much more dissatisfied than the Filipinos who owned much less. This triggered a strong resolve in Ken to quest for life's meaning a journey that brought him to many corners of the world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut he was not a tourist. He went to live with the most remote Aboriginal people of Australia, in the Central Desert, to learn how people without houses and who know only a natural landscape related to it. He learned their Pitjantjatjsrra language and spent several assisting them to secure their land rights. When I met him at Kopan in 1978, he had been deeply moved by the Buddhist notion of unbiased compassion and was also exploring the wisdom aspect of the path as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough Lama Yeshe typically did not advise his students to learn te Tibetan language, he encouraged Ken to study it. Lama taught that Dharma practice is more important tan scholarly knowledge, but Ken has sought ways to glean the practical from his philosophical investigations, which included European philosophers as well as Indian and Tibetan thinkers. Thinkers. He and his wife Anne went to Dharamsala, India, and after some time studying at the Library of Tibetan Works and Archives in the early 1980's they went to Sakya College and the Dialectical Institute to pursue studies in more traditional Tibetan settings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter Lama Yeshe passed away in 1984, Ken went to study with Lama's teachers at Sera Jey Monastic University in South India, where he spent several years studying the major texts on Madhyamaka philosophy. He has translated one text by the first Panchen Lama, and now brings study abroad students from the University of Oregon to spend a term studying there.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKen now spends a good deal of time in Mexico and regularly travels to Argentina, Brazil China, Denmark, India, and Italy to give short-term courses for graduate and postgraduate students of ethnomethodology. He still Professor Emeritus of Sociology at the University of Oregon, where e spent 30 years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe anecdotes and reflections that Ken shares in Practical Buddhism: living everyday life are straight from his own life. Of course, each of us has grown up in different circumstances and encounters different situations in our lives, but no matter what culture or historical era we're from, our human minds function in very similar ways. Each of us wants to be happy and avoid suffering although different people, possessions, and places may bring us happiness or suffering. Despite this for happiness not misery, we lack the knowledge of what the causes for each are. In fact, we often find that the words we said or deeds we did with conviction that they would bring us joy resulted in the opposite. The moment we get the gorgeous new car we've craved, we've entered \"car hell,\" for the car will surely break down at the most inopportune times. The repairs will cost more than we like and may not completely fix the problem. Alongside \"car hell\" are situated \"computer hell,\" \"iPod and Blackberry hell'',\" \"relationship hell,\" and on. We keep looking outside of ourselves for someone or something that will bring us the satisfaction joy we seek, yet these continually elude us. And to the contrary, the difficulties we shun find us anyway.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe're looking for happiness in the wrong place, like the famous story of the guy looking for his house key under the street lamp. \"Where did you lose it?\" asked a passerby, wanting to help the search. \"On the other side of the street,\" said the man, \"but it's dark over there and it's easier to look for it here where there's a street lamp.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSimilarly, while the source of contentment and joy lie within ourselves, we exhaust ourselves trying to rearrange our environment so that everything we want is in it and everything we don't want has been expelled. But that's a fruitless pursuit because who amongst us is able to control the external world and everyone in it? We have lots of advice for how everyone else should live their lives so that we would be happy, but these people don't want to hear our advice and even if they do, they don't follow it correctly.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt would be wiser to look within our own hearts and minds and flesh out the wrong conceptions and fallacious expectations that prevent us from seeing things accurately. Our problem isn't that we can't get what we want, it's the craving itself. Based on an inflated idea of the goodness of someone or something, we crave it, telling ourselves there's no way we can possibly be happy without it. Meanwhile millions of other people live very well without that person or possession. Happiness doesn't abide in that person or object; happiness arises when we are free from obsessively craving it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSimilarly, misery does not abide in the person who harms us; misery arises from our self- centeredness and ignorance that skew our perception of that person. Another person does not make us angry; the seed of anger abides encounter \"obnoxious\" people and find people to hate wherever we go.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt would do us well to look inside and counteract the causes of suffering that are our misguided ways of thinking. This is what Buddhist is all about, and this is what Ken so accurately depicts in these revealing anecdotes. He shares his life with us, and through this we see our own lives. While the circumstances of his life may differ from ours, when we look past the external conditions to the human condition that lies behind them, we discover that we are all basically the same. Ous anger may not arise when dealing with taxi drivers in India, but it may explode regarding our colleague at work who is delayed in completing a project that our work depends on. Our attachment may not be for a child's rubber ball, it may be for our reputation, but regardless, we share with the child a fixation on something that, at the end of the day, isn't very important because it has the nature of change. We may have grown up in a poor section of town, not in Beverly Hills, but family dynamics are similar; parents who are plagued with their own problems are trying to raise children as best they can despite their own physical, mental, and emotional limitations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRead the book slowly, pausing after each chapter to contemplate its meaning and relate it to your own life. Extend understanding and compassion to yourself just as you do towards Ken as he reveals how he learns from life. Rejoice at your good qualities and virtues and know that your limitations are adventitious and can be eliminated. And remember that only we can work of eradicating them. While we can hire someone to fix our computers, only we can do the internal work necessary to \"reformat\" our way of thinking.\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;\"\u003eWhen a person comes upon two dogs that are about to commence a fight in some street or alleyway, it is natural to attempt to bring the confrontation to a conclusion by shouting at the dogs or chasing them away. Although the human who interferes in these canine affairs has little appreciation of the vital dog-issues that have lent importance to the struggle, it is for certain that the human discounts them and does not consider them so critical that a fight about them is necessary. How do we learn to take the same perspective regarding our own affairs, so that we recognize that most of the conflicts that keep looming before us are unnecessary? Many of the practices of Buddhism are designed to give us that kind perspective upon our own affairs. Instead of our lending exaggerated importance to whatever it is we are immediately caught up with, one who \"practices Buddhism\" learns to step back and always read events in the perspective of a broader recognition of what is really important. Such a person can achieve some reconciliation with one's being as one lives daily in one's everyday life. It is not so hard a thing to accomplish that ordinary people cannot have some success at it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne does not have to meditate but it helps, and of course one of the better known practices of Buddhism is meditation; however, there is a good deal of misunderstanding about it. As a colleague of mine from Sera Monastery, Gesha Thubten Tashi, once explained to me decades ago, one does not meditate so that one can experience \"some kind of nice.\" It is important to meditate so that one can successfully transform one's limited perspective in an enduring way, so that we naturally and habitually will act in accord with the dharma most of the time. It is not important to meditate so that one can become accomplished the next time one visits a dharma center, and it is not important to meditate so that we learn to consider our own conflicts as unnecessary as are the conflicts of quarrelling dogs, so that we are more able to contribute harmony everywhere we travel, to the benefit of each person we meet. This happens when we keep acting from a place of contentment. That is our meditate.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am frequently asked, \"What is meditation?\" I reply that there are many kinds and many levels of meditation, but that \"job-one\" is to accept the responsibility for one's own happiness; and if one is unable to do that, at least one should make an effort develop a capacity to not inflict one's unhappiness or emotional afflictions upon others. Above all, one should not blame anyone for one's unhappeness, since finding a way to be content is exclusively a personal responsibility. At least once each day it is beneficial to check-in with \"home,\" as it were, and reconnect with one's contentment, so that at a minimum one does not keep going around disturbing others like a hungry ghost.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMeditation fosters mindfulness. But meditation is not something to be made a separate occasion; it is an aspect of what we bear continuously. The Tibetan etymology of \"meditation\" suggests a notion very different from what the English term evokes in the minds of most readers. The Tibetan sgom (pronounced \"gom\") literally means \"cultivation,\" \"habituation\" or \"familiarization\" more than it means sitting cross-legged on the floor in some sort of mentally induced era of good feelings. \"Gom\" is the gradual but persistent effort to transform the habitual patterns of one's mundane behaviour. It is a practice of integrating valued insights into one's psychophysical comportment in a manner that allows them to endure and become a lasting part of our nature. It is because changing our habits requires more than thinking good thoughts that we need to sustain this cultivation over a long period of time. That is why the Gelug founder Tsong Khapa put the rim (\"gradual,\" \"progressive,\" \"by stages\") in Atisha's lam (\"path\"), and this is the centremost insight of Tibetan spiritual culture. In a common dedication prayer that is used to conclude each group or individual meditation session, one expresses one's determination to tame one's mind incrementally, in order to proceed steadily \"from one stage to the next stage\" (\"gong ney gong du\"). Tibetans are not believers in any \"instant enlightenment\" but put their faith in a slow but sure path of gradual self-improvement.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMany traditions have practices of meditation. What distinguishes the Mahayana traditions is that they do not practice simply for the sake of experiencing \"some kind of nice\" bur for the sake of becoming a better human being who can become more capable of bringing peace to other. Therefore, it is less of an absorption excusively with one's self than are some meditative practices in other traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut this is not a book about meditation; it is a book about practice in the mundane world. Mahayana practice involves a commitment to transforming ourselves, and as part of this work we are advised to meditation upon flaws each day. Especially, we are asked to reflect upon the mistakes we have made in the previous day, to recognize how we could have handled other better and to resolve to improve our behaviour in the future. The 19th century Tibetan master Pabongka has written of the Gesha Ban Gungyel, who reviewed his virtuous actions and misdeeds each day, allocating one white pebble to each misdeed, allowing him to compare the piles. This book is a bit like and follows Pabongka's advice (and the advice of Kamalashila before him) to resolve to renounce misbehaviour and to cultivate virtues by keeping track, in the way Geshe Ban Gungyel did by reviewing his successes and failures.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJewish tradition offers the formal requirement of doing this once each year on the Day of Atonement; however, any decent rabbi will year long. The special day serves only as a strong reminder of how important is the practice of recalling our faults and developing some resolve to improve our shortcomings daily in order to transform them. This book is a guide for how to do this kind of analysis of our ordinary affairs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEach time a disappointment occurs, Instead of becoming angry or disappointed, disturbed or depressed, it is best to treat the occasion as a difficult-to-find opportunity to have further practice at maintaining a sense of joy and contentment amidst contrary circumstances; in fact, one can learn to rejoice each time some failure presents another good opportunity for us to study our misdeeds. This book includes many descriptions of failure to act in a Buddhist way in everyday situations. Any time one acknowledges such a failure it is longer real failure but the first step of practice. Buddhist practice does not mean always acting successfully, but it does mean being frank about assessing how one could act in a more ideal way. These accounts were written in the spirit that Descartes used in his Discourse on Method: \"I did nothing but wander here in the world, trying to be more a spectator than an actor in all the comedies that are played what might render it suspect and give occasion for erring.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePractice involves analyzing failures skilfully, understanding that they are transitory and open to transformation, and the transforming oneself. This book provides many examples that are models for how this can be done. These models are mundane because our failures and successes are mundane. All of the meaningful solutions are mundane. Our long-term aim is to reduce the frequency with which become angry toward others and to become more to bring happiness to each person we meet. Practice can even making a contest out of how man unhappy, \"up-tight\" associates one can cheer up in a day. Like the case with the quarrelling dogs, fostering harmony is more important than who was right or wrong. That is our responsibility as humans; compassion is our humanity. At the very least, we can accept the responsibility to never inflict a sour mood on others. This is where Buddhism can begin.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome of my friends are cynical about this. They accuse me of being romantic and doubt that the everyday actions of my Tibetan friends differ much from the survival of the fittest practices that are routine in much American life. Such cynicism is prevalent among my colleagues in the university, including some Tibetologists, whose cynicism is so deeply ingrained they may be incapable of accepting that there are people in the world for whom kindness and compassion typically prevail over self-interest. When I report to them the comment be a Sera lama, \"I have never hurt any person in this life, and I've never been jealous,\" they dismiss it as unlikely. They see their own limitations to be universal and project their cynicism and scepticism everywhere. But that is only another form of ignorance, in the way that Tibetans use the word \"ignorance\": for them , it is not what you do not know that makes you ignorant- it is what you do know that makes you ignorant. By projecting the limited world one has understood for oneself onto all our affairs, those affairs are transformed so that they conform to one's way of understanding them. One's mind becomes so filled up with one's prejudices – the matters that are \"pre-judged\"-that one's mind has no space left for learning what one needs to know most: what one does not yet know. Ignorance involves having one's mind so filled with one's ideas that one is only able to see more of the same, and nothing further. Learning how to undo one's projections and remove them from active operation in order to see more clearly is part of the practice of \"emptiness\" in Mahayana Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA brief story can illustrate that the Tibetans' practice of Buddhism is more than a skill with words and my observations about them more than naive sentimentalism. The first six months that I lived a Sera, in 1991, I stayed in one of the established \"houses\" that operate as residential colleges within the larger structure of Sera Jey Monastic University. There were some thirty monks living in my \"house,\" including four teachers, and they all shared a single bathroom. It was not a proper bathroom, since it had no running water (one had to pump the water from a nearby well and carry it in to a large clay container of water in the bathroom). It was really an outhouse, and it served as the sole location for both bathing and defecation for thirty monks. During my six months there, I never once the bathroom. When I returned to my home in Eugene, where I was single parenting my then teenage son. Sonam, there was one modern bathroom for two people; and yet several time each week we had an argument over whose turn it was use the bathroom, and how long that use was taking, etc. Never mind grand theories of ethics or philosophy, and never skill in meditation. The proof is in practice: the Tibetan sustained no conflict about sharing the sole bathroom. When I once mentioned my discovery to the master of the \"house,\" Geshe Tenpa Chophal, he said to me, \"Well, we eat less than they do in the US.\" I cannot say whether or not these monks bore any jealousy in their hearts, but I can say that their practice, mundane as it was served as an inspiration to me.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the last decade I made a special effort to notice exemplary practices such as this one, and I made many notes about them. Unfortunately, there were also many occasions of failure to practice by myself and by others, and I made notes of them as well, along with some analysis of their main components. These accounts take up the most ordinary of ci8rcumstances – answering the door, greeting others, coping with cell phones, driving in heavy traffic, surfing, dealing with misunderstanding, living with attachments, etc. Each story bears a vital message that has its origins in the Kadampa tradition, whose noble early cohort of Tibetan teachers paid special attention to how skilful we are at self-delusion, and how intransigent egoism is despite our efforts to remove it. It should be easy for the reader to locate him\/herself in each account. Again, Buddhist practice does not always involves being successful, but it does require that we examine our actions. To some extent, then book is that examination, a record of my foolishness if you will, along with accounts of my efforts to address them. It has been an easy book to write, since I have so many failures to choose from. In short, we are learning together.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe stories in this book were written primarily for the sake of getting me to think more about how I could practice better. In doing so, I was able to understand for the first time the true purport of Shantideva's comments on the first page of both his famous Entering the Path of the Bodhisattva (byang chub sems dpa'i spyod pa la 'jugs pa) and his incredible collection of advice from the Buddha's sutras, Anthology of Trainings (bslab pa kun las btus pa), which I first studied under Geshe Sonam Rinchen in 1982:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHere I was not attempting to write for the sake of any others; rather, I have composed these lines only as a means for cultivating a better mind myself, thinking that they will lead me to become more resolved about cultivating virtuous behaviour. Even so, if occasionally som3eone with a similar orientation should see these lines and find them a means for improving their character the composition will have gained added significance.\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%\"\u003eForeword by Ven. Thubten Chodron\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003eXIV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003eI.\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eThe Peri-pathetic Practitioner\u003c\/strong\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\u003eHow to Answer a Doorbell\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMy Coffee Cup\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eOne Way Not to Meditate\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eMy Knee's Teaching\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eEverybody's Ignorance\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Sand Path in the Dune\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eAnger Makes You Ugly\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eManaging Interruptions\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eHow to Treat a Taxi Driver\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003eII.\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eMethods for the Mundane\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eWriting Student Recommendations\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eGenerosity\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003e\"Prego!\" and Other Common Courtesies\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eOffering the Victory to Others\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eMy Dune Speaks Back\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eA Daily Aspiration\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eFreeing Others\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eMy Thinking Keeps Getting In Its Own Way\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe No Honking Challenge\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003ePutting Off Until Tomorrow What We Can Do Today\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003eIII.\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eTales From Around the World\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Goat\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Pride of Overcoming Pride\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eFearing Anonymity\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Venerable Ani-la\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eMy Father's \"Failure\"\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Successful Professor\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Rubber Ball\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Danger of Attachments\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Two Worst Gifts I Ever Received\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003e\"They Make Hatred At Me\"\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eWhat Is the Right Way to Bow?\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eSeeking Faraway Places\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003eIV.\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eModern Times\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eIs Compassion Universal?\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eBuddhist Environmentalism\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe Emptiness of the Forest\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eBirds of a Feather\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eSurfing Ethics in Guanacaste\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eCultivating Distraction\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eCompassion That Respected Marriage\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eObsolete in My Own Time\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003eV.\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eConcluding Stories\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eStopping the World in the Era of Multitasking\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Four Noble Truths\u003c\/td\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eIndia, My Teacher of Patience\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eYoga Tourism in India\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eTransforming Illness into the Path\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Kenneth Liberman, Ven. Thubten Chodron","offers":[{"title":"Default Title","offer_id":41607158038666,"sku":"","price":800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/PRACTICALBUDDHISM.jpg?v=1660389137"},{"product_id":"the-brahma-kumaris-as-a-reflexive-tradition-responding-to-late-modernity","title":"The Brahma Kumaris as a Reflexive Tradition","description":"\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (131 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe aim of this book is to examine the status of tradition in the contemporary world, through a critical engagement with the recent social theory of Anthony Giddens on the emergence of a 'post-traditional society' using as a case study, the Brahma Kumaris World Spiritual Organisation, a millenarian South Asian New Religious Movement, aims to examine the ways in which forms of tradition not only persist but also flourish in the contemporary world, and the manner in which they are drawn on and (re) created by individuals in their ongoing construction of self - identity.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eContents\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAcknowledgements, Introduction-Responding to Late Modernity, Beyond Tradition and Modernity, Reflexive Traditions and the New Age Religious Life, From World-Rejection to Ambivalence: A Genealogy of the Brahma Kumaris, The Ascetic and the Instrumental: Two Contemporary Renditions of Raja Yoga, Users, Drifters and Searchers: A Typology of Brahma Kumaris, Membership Patterns, Manifesting Ambivalence: The Pursuit of the Millennium, Conclusion-in Search of Post-Traditional Religiosity, Bibliography \u0026amp; Index.\u003c\/p\u003e","brand":"John Walliss","offers":[{"title":"Default Title","offer_id":41643799052426,"sku":"","price":275.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120829558.jpg?v=1660722850"},{"product_id":"the-buddhist-visnu","title":"The Buddhist Visnu","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJohn Holt's groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Visnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. Holt argues that political agendas and social forces, as much as doctrinal concerns, have shaped the shifting patterns of the veneration of Visnu in Sri Lanka. Holt begins with a comparative look at the assimilation of the Buddha in Hinduism. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. Offering analyses of texts, many of which have never before been translated into English, Holt considers the development of Visnu in Buddhist literature and the changing practices of deity veneration. Shifting to the present, Holt describes the efforts of contemporary Buddhist monks in Sri Lanka to discourage the veneration of Visnu, suggesting that many are motivated by a reactionary fear that their culture and society will soon be overrun by the influences and practices of Hindus, Muslims, and Christians.\u003c\/p\u003e","brand":"John C. Holt","offers":[{"title":"Default Title","offer_id":41643816091786,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/buddhistvisnu.jpg?v=1660723064"},{"product_id":"comparative-religion","title":"Comparative Religion","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book (356 Pgs.):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt provides a study of the prevailing religions of the world. By 'prevailing', it means 'living' and 'living religions', we mean such religions which are still observed and followed by a considerable number of people. Such religions include Hinduism, Buddhism, Jainism, Zoroastrianism, Judaism, Christianity, Islam, and Sikhism. Some may have doubts about accepting Zoroastrianism as a living religion and their doubts may not be taken as totally unfounded. For, hardly a few people, and those also mostly in a corner of India, observe this religion at present. But still, there is justification for taking this religion as living, at least, on the following two grounds „ (1) It is still being observed as a religion by some people, howsoever small their number may be, and (2) As a religion it exhibits certain such important features which are worth considering and which have exerted considerable influence upon some of the great living religions like Judaism, Christianity and Islam. Towards the end (in the Appendix), the author has also included our brief study of some of the ancient Asian religions like Taoism, Confucianism etc. These religions cannot, of course, be regarded as living religions, but still, in our opinion, they merit at least some of our attention due to the respect and regard they once commanded and the indelible impression they have left upon the minds of the people of the countries in which they once flourished.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe subject of Comparative Religion as a scientific study of the various features of the different religions of the world from a comparative perspective is relatively a late development. It is hard for a hundred years or so that the name Comparative Religion has gained currency and studies in this direction have been taken up in right earnest. Such a study requires an impartial, neutral and tolerant outlook and if at all there is any leaning or sympathy for any religion, it must be for religions other than one's own.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHere the whole question regarding the methodology of a comparative study of religions may come up. We may see that at least two things seem necessary (though not sufficient) for collecting relevant materials which will make our study faithful and authentic: (1) A thorough study of the basic text or texts, along with the related works, belonging to a particular religion, and (2) An extensive dialogue with the followers of a particular religion along with a personal survey, both intensive and extensive, of the various religious practices carried on by them. The first one is easy to carry out. Perhaps most of the writers on comparative religion adopt this way. But adopting the second one in a serious and sincere spirit is not an easy task and therefore very few or hardly any adopt this method for studying religions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe aim of a study like this is partly to acquaint readers with the main aspects and features of the living religions of the world and partly to suggest the points of agreement and difference among the different religions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBorn on 26th January 1936, the author did his M.A. in 1959 and Ph. D. in 1967.  He has a brilliant academic career.  He was awarded gold medals at both the Bachelor Honours and Postgraduate levels.  He has published eight books and a number of research papers in philosophical journals during his teaching career.  He has also lectured at several Indian Universities such as Allahabad, Sagar, Delhi, Guwahati, etc.  He retired on 31st January 1996 as University Professor and Head of the Department of Philosophy, and Dean of the Faculty of Humanities, T.M. Bhagalpur University, Bhagalpur.  He has been Visiting Fellow at R.D. University, Jabalpur and Visiting Professor at Manipur University, Imphal.\u003c\/p\u003e","brand":"Kedar Nath Tiwari","offers":[{"title":"Paperback","offer_id":41643835490442,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41643835523210,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/COMPARATIVERELIGION.jpg?v=1660723328"},{"product_id":"a-comparative-study-of-religions","title":"A Comparative Study Of Religions","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cspan data-mce-fragment=\"1\"\u003eA Comparative Study of Religions has been written by a scholar who has occupied himself with the subject of religion for over fifty years but no finality can be claimed. The reason is that religion deals with what is transcendent in the sense that it deals with what man is going to be. Advaitism terms this futuristic end as becoming Brahman, Jainism as regaining one ís pristine glory, and theists as becoming gold fit for heaven. However, Bergson and other evolutionists would say that religion is a collective and cooperative effort of men to become gods. This simply means the divinising of man what Aurobindo calls 'supermind'. They refer to a state beyond human ills, beyond human infatuation and beyond the befogging of human intellect. This is known in Jainism as sarvajnata. One thing is clear fighting with other human beings in the name of religion is subhuman. As religious men, we are fellow travellers in the direction of the realm of spirit. Here the nomenclature of Hindus, Muslims, Christians etc., ceases to be meaningful. Of course, we have to go very far and we have not made any beginning yet. However, at present, the Advaitic principle of differences Brahman can serve the purpose of harmonizing all religions. Here we have adopted this principle. Secondly, the key concepts of different religions have been shown to mingle with one another.\u003c\/span\u003e\u003c\/p\u003e","brand":"Y. Masih","offers":[{"title":"Paperback","offer_id":41643951259786,"sku":"","price":425.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41643951292554,"sku":"","price":675.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/COMPARATIVESTUDYOFRELIGIONS.jpg?v=1661241170"},{"product_id":"the-face-of-god-the-most-soul-stirring-biography-of-a-living-god","title":"The Face of God","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is not the story of creation, nor its description of God Almighty; It is about an experience of love, devotion and sheer joy with the incarnation of the all-pervading power of Divine Love, Shri Adi Shakti Shri Mataji Nirmala Devi. No mortal can possibly know Her multi-dimensional forms but what mortal does see is so breathtaking that his two eyes are not\u003c\/p\u003e","brand":"Yogi Mahajan","offers":[{"title":"Default Title","offer_id":41643977932938,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120815902.jpg?v=1660725773"},{"product_id":"garland-of-divine-flowers-selected-devotional-lyrics-of-saint-jnaneswara","title":"Garland of Divine Flowers","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is a collection of selected poems written in the 13th cent. poet-saint Sri Jnanesvara. His devotional Lyrics are called 'Abhangas'. Herein one hundred and ten devotional poems of his called abhangas, have been selected for translation and study.\u003c\/p\u003e","brand":"P. V. Bobde","offers":[{"title":"Default Title","offer_id":41643979669642,"sku":"","price":200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120804005.jpg?v=1660726006"},{"product_id":"the-hare-krishnas-in-india","title":"The Hare Krishnas in India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition \u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis entertaining and sensitive book deepens our knowledge by tracing the paths of those WEstern Hare Krishnas who eventually travelled to or lived in India. Charles Brooks describes in full detail the work of the 'reverse missionaries' in the town of Vrindaban--which, since it is traditionally considered to be identical to Krishna's spiritual world, is one of the holiest places in India and the site of some of its most engaging rituals.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHave the Western Hare Krishnas really become part of Indian culture? Can it be that Indians accept these foreigners as essentially Hindu and even brahman? Brooks answers in a way that radically challenges our accepted images of Indian social dynamics. Analyzing the remarkable success of the International Society for Krishna Consciousness and their temple complex in Vrindaban, Brooks describes the intricate social, economic and religious relationships between Westerners and Indians. He demonstrates that social rank in the town is based not only on caste but also on religious competence: many Indians of Vrindaban believe, in Bhakti-vedanta's words, that \"Krishna is for all.\"\u003c\/p\u003e","brand":"Charles R. Brooks","offers":[{"title":"Default Title","offer_id":41643989663882,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120809390.jpg?v=1660726662"},{"product_id":"media-and-the-transformation-of-religion-in-south-asia","title":"Media and the Transformation of Religion in South Asia","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis volume of provocative essays explores the effects of the religious transformation taking place in India as sacred symbols assume the shapes of media images. Lifted from their traditional forms and contexts many religious symbols, beliefs and practices are increasingly refracted through such media as god posters, cosmic books audio recordings and programs of the video cassette.\u003c\/p\u003e","brand":"Lawrence A. Babb","offers":[{"title":"Paperback","offer_id":41644007489674,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41644007522442,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120814530.webp?v=1660727331"},{"product_id":"history-of-indological-studies-papers-of-the-12th-world-sanskrit-conference-vol-11-2","title":"History of Indological Studies Vol. 11.2","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (274 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe history of Western knowledge of Indian began about 2500 years ago, but the history of Indology was only about 230 years ago. It happened in Kolkata, as a fusion of colonial and scholarly interests, but also not uninfluenced by the scholarly traditions of India. In the next 75 years, Indological chairs were founded in important universities in most European countries. The present volume contains a general introduction to the history of South Asian studies, a bibliography and six case studies of different aspects, including early Indological studies in India, Indological traditions in Sweden and Denmark, Sanskrit studies in Russian cultural history, Ukrainian translations from Sanskrit and the Sanskrit correspondence between the French Indologist Sylvain Levi and the Nepalese scholar Hemaraja Sarma.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe papers included in this volume only discuss the same rather narrow parts of Indology. Prof. Enrica Garzilli continues her studies of the contacts of some Western Indologists with Nepalese scholars. Klaus Karttunen has papers on two quite different topics. The first is about the role of Indian pandits and scholars in the early history of Indology, while the second traces the development of Indian studies in Sweden. Prof. Sergei Serebriany presents an interesting attempt of combining Indology in Russian with some trends in Russian cultural history. Dr Yuriy ZavhorodniyÍs contribution to the Ukrainian translations of Indian classics contains much little-known information. The article of Prof. Kenneth Zysk was mentioned above and the book concludes with a bibliography of the history of Indology by the editor himself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eKlaus Karttunen has been the Professor of South Asian and Indo-European Studies at the University of Helsinki. He has published many studies about the relations between ancient Indian and the Graeco-Roman West, the history of South Asian studies and the ideas of nature in Indian literature.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Klaus Karttunen","offers":[{"title":"Default Title","offer_id":41644534530186,"sku":"","price":900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFINDOLOGICALSTUDIES.jpg?v=1660735596"},{"product_id":"an-early-upanisadic-reader-with-notes-glossary-and-an-appendix-of-related-vedic-texts","title":"An Early Upanisadic Reader","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume is intended as a supplement to Lanman's Sanskrit reader. It is hoped that its focus on the early Upanisads makes the transition easier from Lanman's classical and epic selections to the language of the Vedic tradition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHANS HENRICH HOCK is a Professor of Linguistics and Sanskrit, at the University of Illinois at Urbana-Champaign. His research focuses on historical linguistics and on Sanskrit, including its relationship to other languages of South Asia. His publications include the edited volume, Studies in Sanskrit Syntax (1991, Motilal Banarsidass), papers on Modern Spoken Sanskrit, and a study of the \"Yajnavalkya Cycle in the Brhad-Aranaka-Upanisad\"(Journal of the American Oriental Society, 122:2: 278-286, 2002).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great Upanishads of the late Vedic period take a position in the literary and philosophical tradition of\u003cspan\u003e Sanskrit \u003c\/span\u003ethat can be characterized as Janus-faced in Western terms or in Indian terms, as a light on the threshold which illuminates both what is behind and in front. From one perspective the early Upanishads constitute the end according to some, the culmination- of the long and prolific Vedic period. From a different point of view, they are the starting point for a philosophical tradition that pervades all of post-Vedic India, whether orthodox (Hindu) or heterodox (Buddhist and Jaina).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is here that the question of the transcendental unity behind the great diversity of the phenomenal world is systematically addressed. The issue had, of course, been mooted in the earlier Vedic tradition, especially under the heading 'that one (entity)' from which everything has evolved. But it is in the last Vedic Upanishads that the issue is met head-on, with various competing characterizations of as Brahman, Atman, and even more profoundly as beyond any positive definition, describable only negatively as neti and the like.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is here, too, that the important concepts of karman and reincarnation are first formulated, concepts that are foundational to all post-Vedic Indian religions. Again, there were earlier Vedic antecedents, especially in the later portions of the Brahmans. Most notable among these is the concept of repeated death in \"yonder world\" which deprives the deceased of immortality. But again, it is only in the late Vedic Upanishad that coherent theories of 'rebirth', based on the nature of one are beginning to be developed. (The term used by the early Upanishads actually in 'returning'.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJust as the early Upanishads of the late Vedic era is a point of transition in Indian religious thinking, so they also constitute a transitional period in terms of their grammar and language use. Features of Vedic grammar and diction coexist with rhetorical strategies and methods of argumentation that characterize post-Vedic sastric texts. The early Upanishads, therefore, offer an excellent entry point to the Vedic language for students familiar with Classical Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is for these reasons that some ten years ago I began preparing this Early Upanisadic Reader, for students who had completed the better part of two years of Classical Sanskrit instruction at the University of Illinois.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have benefited from my student's feedback, even though- or because- in the early years it often expressed itself as deep frustration with trying to make sense of the texts, their \"alien\" grammar and diction, and their \"arcane\" subject matter. I have also profited from feedback from my teaching associates, Yasuko Suzuki and Sarah Tsiang. I am especially grateful to Sarah Tsiang who made copious suggestions for improving the explanatory Notes and the Glossary and who painstakingly went over the entire text in search of misprints, ambiguities, and other infelicities. In fact, the idea of a self-contained Glossary came from Sarh Tsiang, and she also contributed the large majority of the entries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf the present form of the Reader is able to accomplish its goal of providing a helpful introduction to the early Upanishads and to the Vedic language in general, the credit must go to my students, Yasuko Suzuki and especially to Sarah Tsiang. I have to take the responsibility for any problems that remain.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, let me express my deepest gratitude to my wife, Zarina and to our son, Heinrich Sharad, for their love and support.\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;\"\u003e1. The Purpose of this Reader\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSince its publication in 1884, Lanman's Sanskrit Reader' has been the most widely used English-language introduction to original Sanskrit texts. What has been especially useful for beginning students are the copious notes and the glossary, as well as helpful references to Whitney's Sanskrit Grammar. Even so, students and teachers alike have had problems with some aspects of Lanman's Reader, including the fact that it refers to the first edition of Whitney's Grammar, not the second one, which appeared in 1889\/ five years after Lanman's Reader. More important, many students today do not have the background in classical Greek and Latin that could be taken for granted in Lanman's and Whitney's times; the work of Sanskrit scholars since the 1880s has in many cases produced better editions of the texts that Lanman incorporated in his Reader; and even more significant, this more recent work has had a profound impact on our understanding of the texts. A new, updated edition therefore would be highly desirable. The present Reader has a more modest goal - to add to Lanman's Vedic selections and, in so doing, to offer to begin Sanskrit students an avenue to the Vedic language which, I hope, they will find more accessible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLanman's Vedic selections come mainly from the Rg- Veda, with some additions from the Yajur-Veda, most of which are concerned with the Vedic ritual.' plus a few selections from the late Vedic Grhya-Sutras and from Yaskas Nirukta. The philological, Indo-Europeanist tendencies of the nineteenth century naturally favoured Lanman's heavy emphasis on the Rg- Veda, the oldest layer of Vedic literature, because presumably it is closest to the Indo-European parent language, and the ritualist texts were included because they were considered the oldest Indo-European prose texts. The switch, however, from Lanman's epic and classical selections to the Rg- Veda is enormous - in time, language, and style. Even specialists find Vedic hymns notoriously difficult to interpret because we do not have any direct access to the religious, cultural, and linguistic contexts in and for which they were composed. And as Lanman himself states, the Vedic Prose texts of the Brahmanas and of the prose portions of the Black Yajur- Veda Samhitas tend to be quite \"arid\". (Lanman's general characterization of the texts, however, is overly uncharitable.) Whatever the merits of offering such texts to beginning Sanskrit students may have been in Lanman's times, today his selections are less than apt to attract beginning students' interest in the Vedic language.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy experience has shown that a selection of Upanishads texts has a better chance of arousing students' interest in the enormously rich tradition of Vedic language and literature. Because of their relative lateness, these texts are closer to the language that students are familiar with from Lanman's post-Vedic selections. They reflect a time of intense intellectual speculation and discussion, out of which grew not only the later forms of philosophical Hinduism but no doubt also Buddhism, Jainism, plus other religious and philosophical systems that have since died out. Their topics and discussions, therefore, are of keen interest to anyone interested in the religious and philosophical traditions of India, and especially to the ever-growing number of students who want to learn Sanskrit in order to study these traditions. Moreover, the Upanishads tend to employ a more interesting rhetorical style than the often rather turgid presentation of earlier Vedic Prose; they provide a window on aspects of the social and cultural life of their time, including the status of women; they even offer glimpses of humour.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe texts in this Reader have been selected to present as wide and representative a picture of the literature as possible. Being a selection, of course, the Reader could not possibly include all the texts that those who use it (or I, for that matter) might have wanted to see included. Selections I - XIX are presented in the same fashion as Lanman's selections, as texts to be translated by the students, aided by a glossary and notes with references to Whitney's Grammar. In one respect, however, this reader departs from Lanman's practice. Rather than forcing students to simultaneously wrestle with the difficulties of the Vedic language and with the complexities of Vedic ritual and philosophy, I provide at the beginning of the notes to each selection a brief content summary or in some cases a rough translation, as a guide to understanding the selection's purport and line of argument.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Reader is supplemented by an Appendix, Selection XX, which gives related texts, mainly from the earlier Vedic literature, but includes one post- Vedic Upanishads text that may provide a glimpse of how the different strands of thinking found in the earlier texts could be integrated into a more comprehensive, structured system of thought. These ancillary readings are presented together with translations that attempt to make it possible for readers to work out the meanings of the texts for themselves. The translations do not make any claim to providing \"the\" meaning of the texts, and they have no pretensions of literary elegance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. The Earlier Vedic Background of Upanisadic Thought\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn his commentary on a particularly difficult passage in the Chandogya-Upanisad (5: 18: 1), which had elicited a variety of different interpretations, the great medieval philosopher Sankaracarya states, 'that is like people blind from birth in visualizing an elephant'. This is the first occurrence of a reference that keeps recurring in attempts to discuss the early history of India, whether from the perspective of literature, religion and philosophy or of language and linguistics. Any attempt to establish a clear chronology of events for that period is fraught with difficulties. Partly these difficulties result from the well-known fact that the sense of historicity which characterizes modern Western thinking is alien to traditional India (just as it is to much of traditional Europe). But they also result from other factors, such as the fact that the text collections that have come down to us were composed over extended periods, during which different strands of thinking could be borrowed back and forth. The following attempt to locate the Upanishads within the Vedic tradition, therefore, must be taken with a considerable dose of salt. Moreover, it should be kept in mind that the historical approach adopted here and in the Western model of scholarship, in general, is not accepted by many modern Hindus, whether scholars or laypeople. For them, the Vedas are eternal, (i.e., not produced by humans), and therefore beyond history. The following discussion, therefore, is meaningless to those who hold this belief. At the same time, it is deeply meaningful to those who are interested in, and concerned with, the history of Indian traditions. The best that I can ask for is that adherents of these two views respect each others' perspectives, in spite of their differences.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEuropean and European-inspired scholarship on the Indian I traditions began with scholars such as Sir William Jones, and in its early stages was often coloured by ethno- centrism and worse. Lanman's discussion of the Vedic tradition (p. 352-358) very much reflects the preconceptions of Western scholarship toward the end of the nineteenth century. He suggests two layers of Vedic literature: 1. An early period of hymnal poetry represented most prominently in the Rg- Veda and reflecting 'the life of a vigorous, active, and healthy people ... whose religion was a simple worship of the deified powers of nature.' 2. A later period in which 'the old Vedic religion was converted into an infinitely complex system of sacrifices and ceremonies. To this period belongs the belief in metempsychosis [reincarnation] ... The sultry air of Ganges-land has relaxed both the physical and the mental fibre of the Hindu, and he has become a Quietist.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven in Lanman's times, scholars were beginning to realize that his interpretation is deficient on several counts - beyond the dubious value judgments. Most scholars would now agree that in principle we need to distinguish three periods: An early stage of hymnal poetry (mantras); a second stage of Vedic Prose concerned with explaining the use of the mantras, other verbal expressions, ritual implements, etc. in an increasingly complex ritual, and with establishing the mystical significance of the ritual; finally, the stage of the aranyakas and Upanishads where mystical speculation turns to questions such as the transcendental unity underlying the phenomenal world, karman and reincarnation, and release from the cycle of reincarnations.' Some scholars further consider the final, Upanisadic, stage a radical departure from the ritualist concerns of Vedic Prose, a veritable revolution in thinking.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis threefold layering of Vedic literature, however, is not directly reflected in the Vedic texts. The Rg- Veda contains numerous hymns dealing with the ritual and the priests officiating in it, the mystical significance of the ritual (see especially Selection XX:G of this Reader), and such issues as the origin of the world and the transcendental unity that underlies it (see the selections in XX:H and I). At least one hymn (XX:G) combines these two strands of thought by portraying the creation of the world as a primaeval sacrifice of a primordial human being (Purusa) by the Gods - who themselves are created by this sacrifice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Texts\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI:\u003c\/td\u003e\n\u003ctd\u003eThe mystical significance of the sacrificial horse (B AU(M) 1:1)\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII:\u003c\/td\u003e\n\u003ctd\u003eA creation myth associated with the agnicayana and asvamedha (from BAU (M) 1:2)\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII:\u003c\/td\u003e\n\u003ctd\u003eLead me from untruth (or non-being) to truth (or being)…(from BAU (M) 1:3)\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV:\u003c\/td\u003e\n\u003ctd\u003eAnother creation myth: The underlying oneness (BAU (M) 1:4)\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV:\u003c\/td\u003e\n\u003ctd\u003eA Brahmin turns to a ksatriya as a teacher and the parable of the sleeping man (from BAU (M) 2:1)\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's and Maitreyi (BAU (M) 2:4)\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputations at the assembly of King Janaka, 1: The cows and the hotr Asvala (BAU (M) 3:1)\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputation at the assembly of King Janaka, 2: Release from \"re-death\" (BAU (M) 3:3)\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputations at the assembly of King Janaka, 3: Vacaknavi Gargi challenges Yajnavalkya (BAU (M) 3:9)\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputations at the assembly of King Janaka, 4:Neti neti and Vidagdha Sakalya's head flies apart (from BAU (M) 3:9)\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI:\u003c\/td\u003e\n\u003ctd\u003eThe beginning of Svetaketu's instruction in the transcendental unity of everything (from ChU 6:1-2)\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII:\u003c\/td\u003e\n\u003ctd\u003eThe parables of the fig tree and of the salt, and (ChU 6:12 and 13)\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII:\u003c\/td\u003e\n\u003ctd\u003eThe significance of (ChU 1:1 with parallels from the Jaiminiya-Jaiminikya-Upanisad and Aitareya-Brahmans and from the Taittiriya-Aranyaka)\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Chandogya-Upanisad 1:1\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Jaiminiya-Brahmana 3:321-322\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Jaiminiya-Upanisad-Brahmana 1:1:1:1-5 and 3:4:5:6-7\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Aitareya-Brahmana 5:31:1-2\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Taittriya-Aranyaka 7:8:1 (Taittriya-Upanisad 1:8:1)\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV:\u003c\/td\u003e\n\u003ctd\u003eMystical passages (BAU (M) 5:1 and 5:2)\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV:\u003c\/td\u003e\n\u003ctd\u003eThe significance of the Gayatri, and mystical knowledge saves even the sinner (from BAU (M) 5:15)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI:\u003c\/td\u003e\n\u003ctd\u003eThe dogs sacrifice: a satirical view of Ritual (ChU 1:12)\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII:\u003c\/td\u003e\n\u003ctd\u003eReincarnation and karman, 1: Two closely related passages from BAU (M) 6:1 and ChU 5:3-10\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA: The Brhad-Aranyaka-Upanisad version\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB: Selections from the Chandogya-Upanisad version\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVIII:\u003c\/td\u003e\n\u003ctd\u003eReincarnation and karman, 2: Selections from KU 1\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX:\u003c\/td\u003e\n\u003ctd\u003eIdentification with a personal God and (BAU (K) 5:15 = VS (K) 40:1:15-18)\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX:\u003c\/td\u003e\n\u003ctd\u003eAppendix: Related texts, mainly from earlier Vedic literature, with translations\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Wedding mantras\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Atharva-Veda 14:2:71\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Asvalayana Grhaya-Sutra 1:7 (Lanman p.99, line 2-5)\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Jaiminiya-Upanisad-Brahmana 1:17:1)\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Ritual 'coupling'\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. An ordinary ritualist example (from SB (M) 1:1:1)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. An interesting variant: The pairing of numbers (jaiminiya-Brahmana 2:291-292)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. More on om and other 'ritual particles'\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Some early uses of om\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ea. From Maitrayani-Samhita 4:9 and 1:4\/4:1\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eb. From Aitareya-Brahmana 3:12:1-4\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ec. The \"nyunkha\", from Asvalayana-Srauta-Sutra 7:11:7\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Some other ritual particles\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Mystical speculations on some ritual particles I:\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Mystical speculations on some ritual particles II.\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. The Gayatri or Savitri (from RV 3:62)\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eE. 'Lead me from untruth to truth…'\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Rg.-Veda 7:59:12\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Rg.-Veda 8:48:3\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. A ritualist passage (Maitrayani-Samhita 1:4:2)\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Another ritualist passage (Satapatha-Brahmana (M) 1:1:1:4)\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eF. Rg-Vedic brahmodyas (from RV 1:164)\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eG. The Purusa-Sukta (RV 10:90)\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eH. Being and non-being\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The nasadiya sukta (RV 10:129)\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Asat:Sadjayat (from RV 10:72)\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Asacha sacha(from RV 10:5)\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eI. Hiranyagarm and ka = Prajapati(from RV 10:121)\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJ. Ritualist passages connected with the agnicayana that \"put it all together\" (from Satapatha-Brahmana (M) 6 and 10)\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eK. A late upanisadic passage that \"Puts it all together\" (from Subala Upanisad 1-3)\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eNotes\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Notes\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection I\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection II\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection III\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection IV\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection V\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection VI\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection VII\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection VIII\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection IX\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection X\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XI\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XII\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XIII\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XIV\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XV\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XVI\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XVII:A\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XVII:B\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XVIII\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XIX\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XX\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReferences to Resources, Editions and Translations\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndices\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLanguage and Grammar Index\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Hans Henrich Hock","offers":[{"title":"Paperback","offer_id":41648103063690,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41648103096458,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120832145.jpg?v=1660812021"},{"product_id":"atharva-veda-samhita-2-vols","title":"Atharva-Veda-Samhita (2 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAtharva-Veda means 'the Veda of the Atharvan' or 'the Knowledge of Magic Formulas'. The great importance of the Atharva-Veda Samhita lies in the fact that it is an invaluable source of knowledge of popular belief as yet uninfluenced by ancient Indian priestly religion, of the faith in numberless spirits, imps, ghosts, and demons of every kind, and of the witchcraft, so eminently important to ethnology and for the history of religion. This work includes in the first place, critical notes upon the text, giving the various readings of the manuscripts; second, the readings of Paippalada of Kashmere version, furnished by the late Professor Roth; further, a notice of the corresponding passages in all the other Vedic texts, with a report of the various readings; the data of the Hindu scholiast respecting authorship, divinity, and metre of each verse; also references to the ancillary literature, especially to the well-edited Kausika and Vaitana Sutras, with an account of the ritualistic use therein made of the hymns or parts of hymns, so far as this appears to cast any light upon their meaning; also, extracts from the printed commentary;p and finally, a simple literal translation with introduction and indices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWilliam Dwight Whitney\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e(1827-1894) studied Sanskrit for three years in Germany and gained a wide reputation for his scholarship in this field. At Yale University, he became a professor of Sanskrit in 1854, adding comparative philology in 1869. He became secretary to the American Oriental Society in 1857 and its president in 1884. He was editor-in-chief of the first edition of the respected Century Dictionary, published in 1889.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhitney revised definitions for the 1864 edition of Webster’s American Dictionary, and in 1869 became a founder and first president of the American Philological Association. He wrote metrical translations of the Vedas, and numerous papers on the Vedas and linguistics, many of which were collected in the Oriental and Linguistic Studies Series (1872-74). He wrote several books on language, and grammar textbooks of English, French, German, and Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eEditor’s Preface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWhitney’s labours on the Atharva-Veda.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– As early as March 1851, in Berlin, during Whitney’s first semester as a student in Germany, his teacher Weber was so impressed by his scholarly ability to suggest to him the plan of editing an important Vedic text. The impression produced upon Roth in Tubingen by Whitney during the following summer semester was no wise different and resulted in the plan for joint editing that began accordingly upon his return to Berlin for his second winter semester. His fundamental autograph transcript of the Atharva-Veda Samhita is contained in his Collation-Book and appears from the dates of that book to have been made in short intervals between October 1851, and March 1852. The second summer in Tubingen (1852) was doubtless spent partly in studying the text thus copied, partly in planning with Roth the details of the method of editing, partly in helping to make the tool, so important for further progress, the index of Rig-Veda pratikas, and so on; the concordance of the four principles Samhitas, in which, to be sure, Whitney’s party was only “a secondary one,” was issued under the date November 1852. During the winter of 1852-3, he copied the Praticakhya and its commentary contained in the Berlin codex (Weber, No. 361), as is stated in his edition, p. 334. As noted below (pp. xliv, I), the collation of the Paris and Oxford and London manuscripts of the Atharvan Samhita followed in the spring and early summer of 1853, just before his return (in August) to America. The copy of the text for the printer, made with exquisite neatness in nagari letter by Mr. Whitney’s hand, is still preserved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eThe Edition of the Text or “First volume.”\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e- The first part of the work, containing book i.-xix of appeared in Berlin with a provisional preface date of February 1855. The provisional preface announces that the text of book xx. will not be given in full, but only the Kuntapa-hymns, and, for the rest of it, merely refers to the Rig-Veda; and promises, as the principal contents of the second part, seven of the eight items of accessory material enumerated below.- This plan, however, was changed, and the second part appeared in fact as a thin Heft of about 70 pages, giving book xx. in full, and that only. To it was prefixed a half-sheet containing the definitive preface and a new title page. The definitive preface is dated October 1856 and adds eight-item, exegetical notes, to the promises of the provisional preface. The new title page has the words “Erster Band. Text,” thus implicitly promising a second volume, in which, according to the definitive preface, the accessory material was to be published.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eRelation of this work to the “First volume” and to this Series.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– Of the implicit promise of that title page, the present work is intended to complete the fulfilment. As most of the labour, the first volume had fallen to Whitney, most of the labour upon the projected “second was of have been done by Roth. In fact, however, it turned out that Roth’s very great services for the criticism and exegesis of this Veda took a different form, and are embodied on the one hand in his contributions to the St. Petersburg Lexicon, and consist on the other in his brilliant discovery of the Kashmirian recension of this Veda and his collations of the text thereof with that of the Vulgate. Nevertheless, as is clearly apparent (page xvii), Whitney thought and spoke of this work as a “Second volume of the Roth-Whitney edition of the Atharva-Veda,” and called it “our volume” in writing to Roth (cf. p. lxxxvi); and letters exchanged between the two friends in 1894 discuss the question whether the “Second volume” ought not to be published by the same house (F. Dummler’s) that issued the first in 1856. It would appear from Whitney’s last letter to Roth (written April 10, 1894, shortly before his death), that he had determined to have the work published in the Harvard Series, and Roth’s last letter to Whitney (dated April 23) expresses his great satisfaction at this arrangement. This plan had the cordial approval of my friend Henry Clarke Warren, and, while still in relatively fair healthy, he generously gave to the University the money to pay for the printing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eExternal form of this work.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– It is on account of the relation just explained, and also in deference to Whitney’s express wishes, that the size of the printed page of this work and the size of the paper have been chosen to much those of the “First volume.” The pages have been numbered continuously from 1 to 1009 as if this work were indeed one volume; but, since it was expedient to separate the work into two halves in binding, I have done so and designated those halves as volumes seven and eight of the Harvard Oriental Series. The volume is substantially bound and properly lettered; the leaves are open at the front; and the top is cut without spoiling the margin. The purpose of the inexpensive gilt top is not for ornament, but rather to save the volumes from injury by dirt and discolouration which is so common with ragged hand-cut tops. The work has been electrotyped, and will thus, it is hoped, be quite free from the blemished occasioned by the displacement of letters, the breaking off of accents, and the like.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003ePLATES, ONE IN EACH VOLUME OF THE WORK\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePortrait of Whitney, facing page\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eFacsimile of Kashmirian text, birch-bark leaf a, just before the page\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003ePREFATORY AND BIOGRAPHICAL AND RELATED MATTER\u003cbr\u003e\u003cb\u003eParagraphs in lieu of a preface by Whitney\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAnnouncement of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eStatement of its plan and scope and design\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe purpose and limitations and method of the translation\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eEditor's Preface\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhiney's labours on the Atharva-Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe edition of the text or the \"First Volume\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRelation of this work to the \"First volume\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAnd to this Series\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExternal form of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts general scope as determined by previous promises and fulfilment\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eOf the critical notes in particular\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eScope of the work as transcending previous promise\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEvolution form of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePartial rewriting and revision by Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePicking up the broken threads\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRelation of the editor's work to that of the author\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eParts for which the author is not responsible\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe General Introduction, Part I.: by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe same, Part II. : elaborated in part from the author's material\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe editor's special introduction to the eighteen books,\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe special introductions to the hymns: additions by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHis bibliography of previous translations and discussions: is contained in\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe paragraphs beginning with the word \"Translated\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAdded special introductions to the hymns of the book etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eOther editorial additions at the beginning and the end of hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eOther additions of considerable extent\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe seven tables appended to the later volume of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eUnmarked minor additions and other minor changes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe marked minor additions and other minor changes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe revision of the author's additions and other minor changes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAccentuation of words\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCross-references\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe orthography of Anglicized proper names\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEditorial short-comings and the changes of error\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe biographical and related matter\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe general significance of Whitney's work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eNeed for a systematic commentary on the Rig-Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Century Dictionary of the English Language\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAcknowledgements\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHuman personality and the progress of science\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe same in English verse and in Sanskrit verse\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eA biographical and related matter\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eA brief sketch of Whitney's life: by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEstimate of Whitney's character and the services: by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eSelect a list of Whitney's writings: Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003eGENERAL INTRODUCTION, PART I. : BY THE EDITOR\u003cbr\u003e\u003cb\u003eGeneral Premise\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eScope of this Part of the Introduction\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eScope of the reports of the variant readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe term \"manuscripts\" is often used loosely for \"authorities\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhich authorities are both manuscripts and oral reciters?\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe difficulty of verifying statements as to authorities\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003col\u003e\n\u003cli\u003eReadings of European manuscripts of the Vulgate recension\n\u003cul\u003e\n\u003cli\u003eReports include mss. collated, some before, and some after publication. Interpretation of the records of the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of Indian manuscripts of the Vulgate.\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBy \"Indian mss\" are meant those used by S. P. Pandit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eHis reports are not exhaustive\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of Indian oral reciters of the Vulgate\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBy \"Indian oral reciters\" are meant those employed by S. P. Pandit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eErrors of the eye checked by oral reciters\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Hindu commentator\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe critical value and the range of his variant readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eExcursus: Was he identical to Sayana of the Rig-Veda?\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Pada-patha\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eReported in Index Verborum, and since published in full\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIllustrations of its deficiencies\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eIn verb compounds and various other combinations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Praticakhya and its commentary\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe character of Whitney's editions of the Praticakhyas\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTheir bearing upon the orthography and criticism of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUtilization of the Atharvan Praticakhya for the present work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Anukramanis: \"Old\" and \"Major\"\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMore than one Anukramani extant\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Pancapatalika or \"Old Anukr\" or \"Quoted Anukr\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Brhatsarvanukramani or \"Major Anukr.\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eText-critical value of the Anukramanis\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe author of the Major Anukr. as a critic of meters\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eHis statements as to the seers of the hymns (quasi-authorship)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Kaucika-Sutra and the Vaitana-Sutra\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe work of Garbe and Bloomfield and Caland\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe bearing of Sutras upon criticism of structure and text of Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eGrouping of mantra-material in Sutra and in Samhita compared\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMany difficulties of the Kaucika are yet unsolved.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eValue of the Sutras for the Exegesis of the Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eKaucika no good warrant for dogmatism in the exegesis of Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInteger Vitae as a Christian funeral-hymn\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eSecondary adaptation of mantras to incongruous ritual uses\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Kashmirian or Paippalada recension\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts general relations to the Vulgate or Caunakan recension\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe unique birch-bark manuscript thereof (perhaps about A.D. 1519)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's Kashmirian nagari transcript (Nov. 1874)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eArrival (1876) of the birch-bark original at Tubingen\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's collation (June 1884) of the Paippalada text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe facsimile of the birch-bark original(1901)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's Collation is not exhaustive\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFaults of the birch-bark manuscript\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollation not controlled by constant reference to the birch-bark ms.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003esuch reference would have ruined the birch-bark ms\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe care taken in the use of Roth's Collation. Word-division\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eKashmirian readings are not controlled directly from the facsimile\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eProvisional means for such control: the concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eExcursus: The requirements for an edition of the Paippalada:\u003c\/li\u003e\n\u003cli\u003e\n\u003col\u003e\n\u003cli\u003eA rigorously precise transliteration\u003c\/li\u003e\n\u003cli\u003eMarginal references to the Vulgate parallels\u003c\/li\u003e\n\u003cli\u003eIndex of Vulgate verses thus noted on the margin\u003c\/li\u003e\n\u003cli\u003eAccessory material: conjectures, notes, translations\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Parallel Texts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe texts whose readings are reported\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe method of reporting aims at the utmost accuracy\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCompleteness of the reports is far from absolute\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eReports presented in the well-digested form\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Commentary: further discussions of its critical elements\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe comprehensiveness of its array of parallels\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCriticism of Specific Readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIllustrations of classes of text-errors\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAuditory errors, Surd and sonant. Twin consonants\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVisual errors. Haplography\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMetrical faults. Hypermetric glosses, and so forth\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eBlend-readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Translation and the interpretative elements of the Commentary\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation: general principles governing the method thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation is not primarily an interpretation, but a literal version\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eA literal version as against a literary one\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInterpretative elements: captions of the hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInterpretations by Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExegetical notes contributed by Roth\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation has for its underlying text that of the Berlin edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThis is the fact even in cases of corrigible corruption\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCases of departure from the text of the Berlin edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's growing scepticism and correspondingly rigid literalness\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003ePoetic elevation and humour\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eAbbreviations and signs explained\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe general scope of the list: it includes not only\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe downright or most arbitrary abbreviations, but also\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe abbreviated designations of books and articles\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExplanation of arbitrary signs:\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eParentheses; square brackets.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEll-brackets; hand.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSmall circle; Italic colon; Clarendon letters a, b, c, etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetic list of abbreviations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eTabular view of translations and native comment\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePrevious translations -Native comment\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe chronologic sequence of previous translations and discussions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eGENERAL INTRODUCTION, PART II: PARTLY FROM WHITNEY'S MATERIAL\u003cbr\u003eGeneral Premises\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eContents of this Part\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eAuthorship of this Part\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003col\u003e\n\u003cli\u003eDescription of the manuscripts used by Whitney\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe brief designations of his manuscripts (sigla cadicum)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSynoptic table of the manuscripts used by him\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of the Berlin manuscripts of the Atharva-Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's critical description of his manuscripts:\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts used before publication of the text (B. P. M. W. E. I. H., Bp. BP.2)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts collated after the publication of the text (O. R. T. K.; Op. D. Kp.)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Stanza cam no devir abhistaye as the opening stanza\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAs the initial stanza of the text in the Kashmirian recension\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAs the initial stanza of the Vulgate text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Collation-Book and his collations\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDescription of the two volumes that form the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's fundamental transcript of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollations made before the publication of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Berlin collations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Paris and Oxford and London Collations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollations made after publication (made in 1875 or later)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHaug, Roth, Tanjore, Deccan, and Bikaner mss\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eOther contents of the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eRepeated versed in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAbbreviated by pratika with addition of ity eka etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eList of repeated verses or verse-groups\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eFurther details concerning the pratika and the addition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eRefrains and the like in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWritten out in full only in the first and last verse of a sequence\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTreated by the Anukramani as if unabbreviated\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUsage of the edition in respect of such abbreviated passages\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eMarks of accentuation in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBerlin edition uses the Rig-Veda method of making accents\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDots for lines as accent-marks\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMarks for the independent svarita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHorizontal stroke for svarita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eUdatta marked by vertical stroke above, as in Maitrayani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAccent marks in the Bombay edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUse of a circle as avagraha-sign\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe orthographic method pursued in the Berlin edition\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFounded on the usage of the mss, but controlled by the Praticakhya\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThat treatise an authority only to a certain point\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts failure to discriminate between rules of wholly different value\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eItems of conformity to the Praticakhya and of departure therefrom\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTransition-sounds: as in tan-t-sarvan\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before c- and j-: as in pacyan janmani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before c-: as in yanc ca\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before t-: as in tans te\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -t before c-: as in asmac charavah\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAbbreviation of consonant groups: as in pankti\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -m and -n before l-: as in kan lokam\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVisarga before st- and the like: as in ripu stenah\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Kampa figures 1 and 3\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe method of marking the accent\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eMetrical form of the Atharvan Samhita\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePredominance of anustubh stanzas\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExtreme irregularity of the metrical form\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eApparent wantonness in the alteration of Rig-Veda material\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTo amend this irregularity into regularity is not licit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eDivisions of the text\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSummary of the various divisions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe first and second and third \"grand divisions\"\u003c\/li\u003e\n\u003cli\u003e\n\u003col\u003e\n\u003cli\u003eThe (unimportant) division into prapathakas or 'lectures'\u003cbr\u003eTheir number and distribution and extent\u003cbr\u003eTheir relation to the anuvaka-division\u003c\/li\u003e\n\u003cli\u003eThe (fundamental) division into kandas or 'books'\u003c\/li\u003e\n\u003cli\u003eThe division into anuvakas or 'recitations'\u003cbr\u003eTheir number, and distribution over books and grand divisions\u003cbr\u003eTheir relation to the hymn divisions in books\u003c\/li\u003e\n\u003cli\u003eThe division into suktas or 'hymns'\u003cbr\u003eThe hymn division not everywhere of equal value\u003c\/li\u003e\n\u003cli\u003eThe division into rcas or 'verses'\u003c\/li\u003e\n\u003cli\u003eSubdivision of verses: avasanas, padas, and so forth\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\nNumeration of successive verses in the mss\u003cbr\u003eGroupings of successive verses into units requiring special mention\u003cbr\u003eDecad-suktas or 'decad-hymns'\u003cbr\u003eArtha-suktas or 'sense-hymns'\u003cbr\u003eParyaya-suktas or 'period-hymns'\u003cbr\u003e\u003cbr\u003eDifferences of the Berlin and Bombay numerations in books vii and xix\u003cbr\u003eDifferences in hymn numeration in the paryaya-books\u003cbr\u003eWhitney's criticism of the numbering of the Bombay edition\u003cbr\u003eThe suggestion of a preferable method of numbering and citing\u003cbr\u003eDifferences of verse-numeration\u003cbr\u003e\u003cbr\u003eSummations of hymns and verses at end of the division\u003cbr\u003eThe summations quoted from the Pancapatalika\u003cbr\u003eIndication of the extent of division by reference to an assumed norm\u003cbr\u003eTables of verse-norms assumed by the Pancapatalika\u003cbr\u003eThe three \"grand divisions\" are recognized by the pancapatalika\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eExtent and structure of the Atharva-Veda Samhita\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eLimits of the original collection\u003cbr\u003eBooks xix and xx are later additions\u003cbr\u003eThe two broadest principles of the arrangement of books\u003cbr\u003e1. Miscellaneity of unity of subject and 2. length of the hymn\u003cbr\u003eThe three grand divisions (I., II., III.) as based on those principles\u003cbr\u003eThe order of the three grand divisions\u003cbr\u003ePrinciples of arrangement of books within the grand division: 1. Normal length of the hymn for each of the several books.\u003cbr\u003e2. The amount of text in each book. Table\u003cbr\u003eArrangement of the hymns within any given book\u003cbr\u003eDistribution of hymns according to length in divisions I. and II. and III.\u003cbr\u003eTables (1 and 2 and 3) for those divisions\u003cbr\u003eGrouping of hymns of the book according to length\u003cbr\u003eTable (number 4) for book xix\u003cbr\u003eSummary of the four tables. Table number 5\u003cbr\u003eThe extent of AV. Samhita about one-half of that RV.\u003cbr\u003e\u003cbr\u003e\u003cb\u003eFirst grand division\u003c\/b\u003e: short hymns of miscellaneous subjects\u003cbr\u003eEvidence of fact as to the existence of the verse-norms\u003cbr\u003eExpress testimony of both Anukramanis as to the verse-norms\u003cbr\u003eOne verse is the norm for book Vii\u003cbr\u003eArrangement of books within the division:\u003cbr\u003e1. With reference to the normal length of the hymns\u003cbr\u003eExcursus: on hymn xix.23, Homage to parts of the Atharva-Veda\u003cbr\u003eThe exceptional character of the book\u003cbr\u003eBook vii. a book of after-gleanings supplementing books i.-vi.\u003cbr\u003e2. Arrangement of books with reference to the amount of text\u003cbr\u003eResume of conclusion as to the arrangement of books i.-vii.\u003cbr\u003e\u003cbr\u003eDepartures from the norms by excess\u003cbr\u003eThe critical significance of those departures\u003cbr\u003eIllustrative examples of critical reduction to the norm\u003cbr\u003eArrangement of the hymns within any given book of this division\u003cbr\u003e\u003cbr\u003e\u003cb\u003eSecond grand division\u003c\/b\u003e: long hymns of miscellaneous subjects\u003cbr\u003eTheir hieratic character: mingled prose passages\u003cbr\u003eTable of verse-totals for the hymns of Division II.\u003cbr\u003eGeneral make-up of the material of this division\u003cbr\u003eOrder of books within the division: negative or insignificant conclusion\u003cbr\u003eOrder of hymns within any given book of this division\u003cbr\u003ePossible reference to this division in hymn\u003cbr\u003e\u003cbr\u003e\u003cb\u003eThird grand division\u003c\/b\u003e: books showing the unity of subject\u003cbr\u003eDivision III. represented in Paippalada by a single book, book xviii\u003cbr\u003eNames of the books of this division as given by hymn xix 23\u003cbr\u003eOrder of books within the division\u003cbr\u003eTable of verse-totals for the hymns of Division III.\u003cbr\u003eOrder of hymns within any given book of this division\u003cbr\u003eThy hymn-division of books xiii-xviii. and their value\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e\u003cb\u003eCross-references to the explanation of abbreviations and so forth\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo an explanation of abbreviations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo an explanation of abbreviated titles\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo an explanation of arbitrary signs\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo key to the designations of the manuscripts\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo synoptic tables of the manuscripts\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo descriptions of the manuscripts\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo table of titles of hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTHE ATHARVA-VEDA SAMHITA: TRANSLATION AND NOTES\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003e\n\u003cb\u003eFirst Grand Division.\u003c\/b\u003e\n\u003cul\u003e\n\u003cli\u003eFive books of short hymns of miscellaneous subjects\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eSecond Grand Division.\u003c\/b\u003e\n\u003cul\u003e\n\u003cli\u003eFive books of long hymns of miscellaneous subjects\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eThird Grand Division. \u003c\/b\u003eVishnu\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSix books of long hymns, the books showing the unity of subject\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xiii: hymns to the Ruddy Sun or Rohita (seer: Brahman)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xiv: wedding verses (seer: Savitri Surya)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xv: the Vratya (seer:-)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xvi: Paritta (seer: Prajapati?)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xvii: prayer to the sun as Indra and as (seer: Brahman)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eBook xviii: funeral verses (seer: Atharvan)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eSupplement. - Book XIX.\u003c\/b\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAfter-gleanings, chiefly from the traditional sources of division I.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003ePaippalada excerpts concerning book xx.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eINDEXES AND OTHER AUXILLARY MATTER\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eThe non-matrical passages of the Atharvan Samhita\n\u003cul\u003e\n\u003cli\u003eTabular list\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eHymns ignored by the Kaucika-Sutra\n\u003cul\u003e\n\u003cli\u003eTabular list\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe two methods of citing the Kaucika-Sutra\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe discrepant hymn numbers of the Berlin and Bombay editions\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003ePalippalada passages corresponding to passages of the Vulgate\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe primary use of the table, its genesis and character\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIncidental uses of the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVulgate grand division III. and Palppalada book xviii\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eConspectus of the contents of Paippalada book xviii. Explanation of the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManner of using the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's English captions to his hymn-translations\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThey form an important element in his interpretation of this Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIn tabular form, they give a useful conspectus of its subject-manner\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of Division II., books viii-xii\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of Division III., books xiii-xviii.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of the Supplement, book xix\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe names of the seers of the hymns\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's exploitation of the Major Anukramani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDoubtful points\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEntire books of division III. ascribed each to a single seer\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe prominence of Atharvan and Brahman as seers\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHymns of Atharvan and Hymns of Augiras: possible contrast\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eConsistency in the ascriptions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePalpably fabricated ascriptions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical index of seer-names and of passages ascribed to them\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eA brief index of names and things and words and places\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAn elaborate index uncalled for here\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical list of names and things\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical list of Sanskrit words\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eList of AV. Passages\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eAdditions and corrections\n\u003cul\u003e\n\u003cli\u003eOmissions and errors are not easy to rectify in the electrotype plates\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"William Dwight Whitney, C. R. Lanman","offers":[{"title":"Default Title","offer_id":42250565288074,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120810853.jpg?v=1662708779"},{"product_id":"comparative-ethics-in-hindu-and-buddhist-traditions","title":"Comparative Ethics in Hindu and Buddhist Traditions","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe exploratory volume in the new field of comparative ethics serves the diverse goals of groups variously interested in International law and morality, in comparative religious ethical ideals, or simply in cross-cultural literature and drama. The author draws moral ideals from primary Hindu sources--popular and formal, literary and spiritual. The same method is applied to Buddhist moral texts. Introducing method in comparative ethics with a synopsis of Hindu mystical tradition, the author discusses in detail ethics in the Rgveda, Upaniisads, Laws of Manu, Ramayana, Gita, other popular classics, poetry, drama, philosophers, and reformers. After summarizing pluralism in Hindu ethics, the author sketches ethical thought in Mahayana Buddhist texts. The book contains elaborate notes, two appendices, critical textual matter, a diagram of topical parallels, a bibliography, and an index.\u003c\/p\u003e","brand":"Roderick Hindrey","offers":[{"title":"Default Title","offer_id":42250626302090,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/comparativeethics.jpg?v=1662710160"},{"product_id":"the-hindu-mind-fundamentals-of-hindu-religion-and-philosophy-for-all-ages","title":"The Hindu Mind","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHinduism is the oldest surviving religion in the world. The religious and philosophical literature of Hinduism is vast, and diverse and covers thousands of years of accumulated spiritual experiences of Hindu Saints and Seers. This book presents the fundamentals of Hindu religions and philosophical thought in a logical and straightforward manner. The purpose is, to create a storybook for further study of Hinduism.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"THE HINDU MIND provides an excellent introduction to the historical, philosophical, ritualistic, social, and ethical dimensions of Hinduism. The major contribution of the book is that it shows the interconnections among these diverse dimensions. The author brings to the people the key concepts such as Brahman, Karma, dharma, maya and samskara, which constitute the foundational beliefs of Hinduism.\" - Rajeshwari V. Pandharipande, University of Illinois\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"...lucidly explains Hinduism in a nutshell. The handy volume has answers to a number of questions on wide-ranging issues...Each chapter is complete in itself, including highly informative tables and figures and providing cross-references...\" - News India, U.S.A\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"...very interesting, useful and meaningful for the new generation of India growing up fast with the impact and influence of Western thoughts. ...The Hindu Mind relating to Hindu culture with simple language, modern writing and communication skills, clarity of thought for easy comprehension, is an asset for the readers of the modern age.\" - Journal of Sukrtindra Oriental Research Institute, April 2002\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"In this highly rewarding book, the author has glorified the wisdom of Hindu heritage to draw the attention of present and future generation of Hindu youths who are forgetting their vast cultural heritage... The cross-references, faithful drawings of the sacred deities, and well arranged and organised charts and tables, all make the book highly informative.\" - Global Religious Vision, Vol.3, Nos. 2-3, Oct 2002 to Jan. 2003.\u003c\/p\u003e","brand":"Bansi Pandit","offers":[{"title":"Default Title","offer_id":42250676338826,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HINDUMIND.jpg?v=1662711762"},{"product_id":"how-i-found-god-roles-played-by-fakir-shirdi-sai-baba-as-god-and-the-spirit-masters-in-my-spiritual-training-resulting-in-god-realization","title":"How I Found God","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eInvestigating Spiritual Teaching in Upanishads is the rarest of the rare book on spirituality. It is a thrilling account of how an earnest seeker Yogi M. K. Spencer realised God with the help of unique spiritual training imparted initially by a great master of the Spirit World Rishi Ram Ram and then by God Himself in the form of Shirdi Sai Baba. These experiences with serving as a guide to everyone who desires to find God.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe reader of this book will be pleasantly surprised to know that Shirdi Sai Baba as Avatar (Incarnation of God) during His lifetime (1838-1918) at Shirdi and thereafter Rishi Ram Ram in the Spirit World were the two most important divine pioneers or harbingers of the New Era for the mankind. They had paved the ground for it in the 20th Century, and so now the dawn of the New Era in Human Civilization seems to be fast coming.\u003c\/p\u003e","brand":"Yogi M.K. Spencer, S. P. Ruhela","offers":[{"title":"Default Title","offer_id":42303315968138,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/howifoundgod.jpg?v=1663844175"},{"product_id":"self-offerings","title":"Self Offerings","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book, –Self Offerings”, deals with the Hindu Scriptures such as Vedas, Upanishads and Bhagawad Gita. It discusses the Ithihasas, (epics), Ramayana and Mahabharata and Puranas in conveying the philosophy and the codes of conduct. The tenets of Hinduism, Nirguna and Saguna Brahma and ritualistic aspect of Hinduism are included. The university of Isvarah, the God, as said in Upanishads, states that all that is in this universe is in Oneness with Isvarah, the Lord. Understanding this reality, and living in harmony with the world, is recognizing Isvarah. Then the actions, thoughts, and words are Archana (offering) to Isvarah. These harmonious offerings of one's actions with an understanding of the Lord is one's Self Offerings to Isvarah.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDr Chakravarthi Shama (aka Satswarupa Chaitanya) born in India was ordained into Priesthood by Kanchi Kamakoti Peetaadhipathi, Paramacharya Sri Chandrashekara Saraswathi, Tamil Nadu, India. He and his wife Rajani Sharma (aka Shakthiswarupa Chaitanya) are students of Pujya Swami Dayanand Saraswathi, Arsha Vidya Gurukulam, Saylorsburg. PA. Now they have taken Diksha for Sanyasa. They have been teaching Hinduism to children and young adults for the past eight years. They retired from Louisiana State University Medical Centre, at New Orleans, I.A.\u003c\/p\u003e","brand":"Satswarupa Chaitanya, Shakthiswarupa Chaitanya","offers":[{"title":"Default Title","offer_id":42320141320330,"sku":"","price":195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178223186.jpg?v=1664188518"},{"product_id":"harmony-of-religions-vedanta-siddhanta-samarasam-of-tayumanavar","title":"Harmony of Religions","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is an in-depth study of Tayumanavar, a seventeenth-century poet-philosopher, mystic and saint of Tamil Nadu. His profoundly philosophical hymns were the poet's creative response to the contesting creeds of his time, reflecting his own intimate religious and mystical experience of God, Siva (Sivanubhava).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present study of Vedanta Siddhanta Samarasam as God-experienced by Dr Thomas Manninezhath will no doubt, awaken a new interest in the hymns of Tayumanavar and the legacy of religious experience they bequeath to us. A religious experience (anubhava), supported by reason and enriched by reflection, has to be the meeting ground for the followers of World Religions today.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is fascinating to see how Tayumanavar sought to bring about the harmony of two opposed traditions through a re-reading of his own tradition and a re-interpretation of the scholastic Advaita in favour of a more religiously inspiring popular Advaita.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work illustrates how many of our contemporary concerns enshrined in such concepts as Comparative Religion, Ecumenism Religious Dialogue etc. were also a concern within the 'household' of Hinduism even as early as seventeenth century A.D. The author's interpretation of Vedanta Siddhanta Samarasam of Tayumanavar offers a unique basis for religious tolerance and co-existence even in our present-day context of a plurality of religions and creeds. That, indeed, speaks volumes for the actuality and relevance of the work.\u003c\/p\u003e","brand":"Thomas Manninezhath","offers":[{"title":"Default Title","offer_id":42320570777738,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120810013.jpg?v=1664193762"},{"product_id":"studies-in-jaina-history-and-culture-disputes-and-dialogues","title":"Studies in Jaina History and Culture","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe last ten years have seen interest in Jainism increasing, with this previously little-known Indian religion assuming a significant place in religious studies.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eStudies in Jaina History and Culture break new ground by investigating the doctrinal differences and debates amongst the Jains rather than presenting Jainism as a seamless whole whose doctrinal core has remained virtually unchanged throughout its long history. The focus of the book is the discourse concerning orthodoxy and heresy in the Jaina tradition, the question of omniscience and Jaina logic, role models for women and female identity, Jaina schools and sects, religious property, law and ethics. The internal diversity of the Jaina tradition and Jain techniques of living with diversity are explored from an interdisciplinary point of view by fifteen leading scholars in Jaina studies. The contributors focus on the principal social units of the tradition: the schools, movements, sects and orders, rather than Jain religious culture in the abstract.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003ePeter Flugel provides a representative snapshot of the current state of Jaina studies that will interest students and academics involved in the study of religion or South Asian cultures.\u003c\/span\u003e\u003c\/p\u003e","brand":"Peter Flugel","offers":[{"title":"Default Title","offer_id":42341963104394,"sku":"","price":1400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/studiesinjainahistoryandculture.jpg?v=1664446371"},{"product_id":"that-compassionate-touch-of-ma-anandamayee","title":"That Compassionate Touch of Ma Anandamayee","description":"\u003cp\u003e \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eEverything that this body says or does, its actions, movements, it's going hither and thither, is done for your sake. Whatever is done for you by this body at any time, it is you who cause it to happen.” _ Shree Shree Anandamayee Ma in reply to a devoteeês query\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThis book contains miracle-laden incidents and strange little happenings depicting Shree Shree Ma Anandamayeeês infinite compassion for Her children. Each narrative carries one particular message- the message of solace and compassion for Her devotees.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe stories of miracles described in the volume corroborate the fact that Shree Shree Ma Aanandamayee lives solely for Her children; for helping and guiding them to become pilgrims of the supreme path- the path that leads to Self-realization and to the supreme ultimate God itself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe book makes a revealing study of Mother's supernatural glory. Its appeal is irresistible not only for the devotees of the Mother but for all seekers of God realization.\u003c\/p\u003e","brand":"Narayana Chaudhuri","offers":[{"title":"Paperback","offer_id":42620151726218,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42620151758986,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120802100.jpg?v=1670837755"},{"product_id":"the-sarva-darsana-sangraha-of-madhavacharya-or-review-of-the-different-systems-of-the-hindu-philosophy","title":"The Sarva-Darsana-Sangraha of Madhavacharya","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this fourteenth century text 'A Compendium of all the Philosophical Systems' (of India) the author successively passes in review the sixteen philosophical systems current in India at the time, and gives what appeared to him to be their most important tenets, and the principal arguments by which their followers endeavoured to maintain them. In the course of his sketches he frequently explains at some length obscure details in the different systems.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe systems are arranged from the Advaita-point of view. They form a gradually ascending scale-the first, the Charvaka and bauddha, being the lowest as the farthest removed from Advaita, and the last, Sankhya and Yoga being the highest as approaching most nearly to it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present translation was originally published serially in the Banaras Pandit between 1874 and 1878 and was carefully revised and republished in book form later and a second edition was printed in 1894.\u003c\/p\u003e","brand":"E. B. Cowell, A. E. Gough","offers":[{"title":"Default Title","offer_id":42620176400522,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120813410.jpg?v=1670840131"},{"product_id":"introduction-to-religious-philosophy","title":"Introduction to Religious Philosophy","description":"\u003cp style=\"text-align: left;\"\u003eThe book is really an introduction to contemporary religious philosophy and is a helpful guide for students. The modern relevance of Advaitism has been given its rightful claim in the book. It is a ripened fruit of the preoccupation of the author with religious philosophy for more than fifty years preface to the second edition, definition of religion, religion and other disciplines, metaphysical theories of religion, the foundation of religious belief, religious knowledge, and language, A General View of Religion and Language, Proofs for the Existence of God, The Ontological Argument, Cosmological Argument, Teleological Argument, The Argument from Religious Experience, The moral Argument for the Existence of God, The philosophy of theism, The Attributes of God, The problem of evil, The problem of Immortality, The encounter of Religions, index.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"Y. Masih","offers":[{"title":"Paperback","offer_id":42652605317258,"sku":"","price":315.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42652605350026,"sku":"","price":525.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/INTRODUCTIONTORELIGIOUSPHILOSOPHY.jpg?v=1672313820"},{"product_id":"the-siva-purana-4-volumes-j-l-shastri","title":"The Siva Purana: 4 Parts in Set (AITM Vols. 1 to 4)","description":"\u003cp style=\"text-align: left;\"\u003eThe Purana is a class of literature that treats ancient religion, philosophy, history, sociology, politics, and other subjects. It is an Encyclopaedia of various branches of knowledge and ancient wisdom. It has been defined as a class of literature that contains material on the topics of Creation, Dissolution of Manus, Ages of Manus, Genealogies, and the History of glorious kings. For dealing primarily with these subjects it has been called Pancalaksana a little that was incorporated in the Puranas themselves and had become popular by the Fifth Century A.D., for it was included by Amarasimha in his lexicon 'Amarakosa'. But as the process of interpolation continued, the Pancalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana definition that suited the contemporary text. Still, the dynamic forces were at work and the process of insertion, modification, and abridgment went on it was soon discovered that the Dasalaksana definition too fell short of an actual fact. It was found that the Puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas. In fact, the Purana as a class represents the different phases and aspects of the life of diverse ages. It is impossible to adopt a standard definition for the class of literary composition that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranas are divided into two classes the Mahapuranas and the Upapuranas. Each class consists of eighteen Puranas. Thus the number of Puranas is thirty-six. The Mahapuranas are classified into different categories – Vaisnava, Brahma, Saiva, etc. in proportion as they accord preferential treatment to Visnu, Brahma,\u003cspan\u003e Siva\u003c\/span\u003e, and others. Sivapurana, as its title signifies is a Saiva Purana. It derives its designation from the fact that it eulogizes the glory and greatness of Siva, describes the ritual and philosophical principles of the Siva cult, embodies descriptions, sermons, and dissertations on the greatness of his divinity, recounts his emblems, attributes, exploits, and incarnations, narrates legends on the origin and importance of his phallic image and dwells upon the merit of installing and consecrating that image. In brief, Siva-Purana is a sacred treatise of Siva's legends and rituals.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe extant text of Sivapurana is arranged into seven Samhitas designated as Vidyesvara, Rudra, Satarudra, Kotirudra, Uma, Kailasa, and Vayaviya. The second of these, Rudrasamhita, is divided into five sections, viz. Creation, the narrative of Sati, the biography of Parvati, the birth and adventures of Kumara and Siva's battles. The seventh Samhita-Vayaviya- has two parts (Purvabhaga and Uttarabhaga). It is called Vayaviya, for though it was recited by the Suta at the Naimisa Forest, it was originally proclaimed by Vayu at the advent of Svetakalpa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the records of the Vayaviya, the original Sivapurana consisted of twelve Samhitas. That is to say, in addition to the extant seven, there were five more Samhitas viz. Vainayaka, Matr, Rudraikadasa, Sahasrakoti and\u003cspan\u003e Dharma\u003c\/span\u003e. The complete group of twelve Samhitas comprised one hundred thousand Slokas. But five of the group were dropped in the course of reconstruction and abridgment of the Puranas. The extant Sivapurana is an abridged edition and comprises twenty-four thousand Slokas. The redaction was made by the sage Krsna Dvaipayana Vyasa himself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs previously stated, the Mahapuranas are eighteen in number. The Puranic scholars agreed upon the authenticity of the seventeen Mahapuranas but in regard to the eighteenth, there is a difference of opinion. Most of the Puranas include Sivapurana in the list while a few others substitute Vayu for Siva. The substitution of either was inevitable, for the traditional number had to be maintained. Therefore some voted in favor of Siva, and some in favor of Vayu. Neither of the parties could agree on which of the two was actually a Mahapurana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow let us examine if any solution could at all be possible. We know that Sivapurana is divided into seven Samhitas, one of which is the Vayaviya. We have the testimony of Sivapurana itself that the original Sivapurana consisting of one hundred thousand slokas was abridged into twenty-four thousand slokas. On the strength of this evidence, it cannot be unreasonable to suppose that there was a proto-Sivapurana and a proto-Vayaviya. It is not unlikely that there was a close affinity between the extant Vayupurana and the proto-Vayaviya or that the extant Vayupurana is a recension of the proto-Vayaviya and thus a part of Sivapurana itself. The solution lies in assuming the identicality of the two on the basis of this suggestion, not in accepting the one and rejecting the other.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSivapurana has all the characteristics of a Mahapurana. According to the ancients, a Mahapurana contained five main characteristics that concerned either early religion or traditional history. Of these, the origin of the universe (Sarga) is an important feature of every religion. As a Mahapurana and a sacred work of the Siva cult, Sivapurana possesses this important trait. It discusses the origin of the universe which it traces to Siva, the eternal god who though devoid of attributes still has an inherent Energy that manifests itself in the form of three principles – Sattva, Rajas, and Tamas personified as the three deities Visnu, Brahma, and Rudra. The three have their respective energies called Laksmi, Sarasvati, and Kali, in collaboration with whom they create, maintain, and dissolve the universes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to this account, the work of creation is entrusted to Brahma who creates the cosmic egg is insentient at first but when Visnu pervades it, it goes in motion. Then different kinds of creation are evolved out of it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSivapurana classifies creation into three categories: Primary, Secondary, and Primary-Secondary. The three categories are arranged in the following table.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp align=\"left\" style=\"text-align: center;\"\u003e\u003cb\u003eCreation\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\" style=\"margin-left: 0px; margin-right: auto;\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003ePrimary\u003c\/td\u003e\n\u003ctd width=\"40%\"\u003eSecondary\u003c\/td\u003e\n\u003ctd\u003ePrimary-Secondary\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntellect and Ego\u003c\/td\u003e\n\u003ctd\u003eInsentient objects\u003c\/td\u003e\n\u003ctd\u003eMind-born sons\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSubtle elements\u003c\/td\u003e\n\u003ctd\u003eAnimals\u003c\/td\u003e\n\u003ctd\u003eof Brahma\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFive organs of action\u003c\/td\u003e\n\u003ctd\u003eDivine beings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAnd five organs of\u003c\/td\u003e\n\u003ctd\u003eHuman beings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKnowledge, Manas\u003c\/td\u003e\n\u003ctd\u003eSentient feelings.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Sivapurana, the ninefold creation was unable to proceed with the work of creation. The mind-born sons of Brahma refused to obey the creator and remained celibate. Then out of his body, Brahma produced eleven sons: Marici from the eyes, Bhrgu from the heart, Angiras from the head, Pulaha, Pulastya, Vasistha, Kratu from his breath, Atri from his ears, Narada from his lap, and Kardama from his shadow. When still the creation made no progress, Brahma divided himself into two-one halves in the form of a woman and the other half in the form of a man. In that half-from of a woman, he created a couple – Svayambhuva Manu and Satarupa who complied with the wishes of the creator and began the work of creation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter all, the creation of the universe is not a permanent feature, for all creations end in dissolutions which in turn give place to re-creation. The description of this process constitutes one of the five main features of a Mahapurana. Sivapurana takes up this topic but withholds details.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe process of dissolution is complicated, for several dissolutions occur before the universe is completely dissolved. As the Puranas relate, a creation lasts for a day of Brahma equal to the age of fourteen Manvantaras. At the end of each Manvantara, there occurs dissolution. Thus a day of Brahma contains fourteen dissolutions. But these are partial dissolutions. At the end of fourteen Manvantaras, equal to a day of Brahma that lasts for a kalpa there occurs a great dissolution. Thus during the life of the creator, several creations and dissolutions take place. There occurs a complete dissolution when the creator has completed his lifetime. The elements are dissolved and merged into the body of the creator. The creator takes rest for some time and then starts the process of recreating the Universe. Thus we have a series of dissolutions and re-creations succeeding each other.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe description of the ages of Manus (Manvantaras) is another characteristic of a Mahapurana. Sivapurana mentions fourteen Manus by name. They are Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Raucya, Brahma-Savarni, Dharma-Savarni, Rudra-Savarni, Deva-Savarni, Indra-Savarni. Each Manvantara comprises 4,32,00 human years or 1\/14th day of Brahma. The fourteen Manvantaras make up one whole day of Brahma. Each of the fourteen Manvantaras is presided over by its own gods, seers, and king. This scheme of Creation and Dissolution repeats itself from one age of Manu to another and is described in all the Mahapuranas. Sivapurana is no exception to the rule.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Pancalaksana character of the Mahapurana, genealogies, and deeds of glorious kings play an important part. The Sutas were the custodians of genealogical records which they learned by rote and which they recited at sessional sacrifices in exchange for the gifts they obtained from their patrons. But in the course of oral transmission from one generation to another some interpolations entered into these records. There were traditional variations too, for different versions existed in different families of the Sutas. When the records were incorporated into the Puranas, the interpolations and the traditional variations also settled therein. This explains the difference that exists in the genealogical records of the Puranas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePargiter has prepared a list of royal genealogies on the consensus of versions occurring in the Puranas. On comparing this list with that of Sivapurana we find a marked difference. By way of illustration: (i) Pargiter's list of the Ayodhya dynasty places Kakutstha as the direct descendant of Vikuksi-Sasada while in Sivapurana Kakutstha is the immediate descendant of Ayodha who is not mentioned in Pargiter's list. (ii) Arinabha of Sivapurana is substituted by Anenas in Pargiter. (iii) After Purukutsa Pargiter mentions Trasadasyu, Sambhuta, Anaranya, Trasadasva, Haryasva, Vasumanas and Tridhanvan. These names are omitted in Sivapurana which mentions Trayyaruni as the immediate descendant of Purukutsa. Siva-Purana mentions Anaranya, Mundidruha, and Nisadha after Sarvakarman or Sarvasarman while these are omitted in Pargiter. Instead, Pargiter mentions a series of eleven kings who are not found in Sivapurana at all.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith these variations, Sivapurana proceeds with the statement of genealogies and deeds of glorious monarchs. But the statements are meager, for Sivapurana is not interested in furnishing details. Still, in regard to the solar dynasty of Ayodhya, it supplies detailed information. The genealogical records of this dynasty are arranged chapter-wise in three groups: (1) from Manu to Satyavrata (ii) from Satyavrata to Sagara (iii) from Sagara to Sumitra. There is another sort of grouping also based on the sequence of time. The dynasties from Iksvaku to Marut belong to the past. The reigning period of Marut, father of Agnivarna, is called the present time when this Purana is said to have been written. The reigning period of the Kings from Agnivarna to Sumitra is called the future time that presupposes the existence of this work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe genealogical lists are interspersed with the deeds of some illustrious monarchs. For it is a characteristic of the Mahapurana to record the deeds of some famous kings. Usually, the deeds comprise the personal history of the ruler but are sometimes related to the conditions of his reigning period. Sivapurana is interested in the records of the solar dynasty of Ayodhya ad as such it recounts the deeds of some monarchs of that house. Of these Kuvalasva-Dhundhumara, Satyavrata-Trisanku, and Sagara figure prominently. The accounts of Vikuksi-Sasada, Bhagiratha, Nisadha, Hiranyanabha, and others occupy a secondary place.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe above analysis clearly demonstrates that Sivapurana possesses the conventional characteristics of a Mahapurana in common with its other colleagues. These entitle it to the status of a great Purana. But its real greatness lies in expounding the philosophical background of the Siva ritual. The Purana conceives Siva as the eternal principle, the supreme god, the cosmic soul, and the support of all existence. But the ignorant aspirant bound in the meshes of illusion goes in quest for knowledge and imagines that his Lord has a personal form possessed of attributes distinct from his self, who in moments of distress responds to his prayers and bestows grace. The devotee then aspires for spiritual enlightenment and takes to ritual for self-purification. Sivapurana enjoins several rites of worship and acts of homage, comprising a series of physical and spiritual practices in accompaniment with the\u003cspan\u003e Tantra\u003c\/span\u003e, Yantra, and Mantra appliances. He starts with the threefold devotion viz. hearing, glorifying, and deliberating the attributes of God a process that requires, according to Sivapurana, the same steady attention as in sexual intercourse. In this connexion, Rudrasamhita mentions eight means for attaining mental concentration and spiritual enlightenment. Further, the aspirant is asked to control the six chakras located in the spinal canal called Susanna that lies between Ida and Pingala-two of the vessels of the body. That is possible only by taking recourse to the means of knowledge, by the purification of six pathways, the performance of traditional rites and yogic practices The aspirant has to pass through this series of activities before he reaches another state of experience wherein he finds a perfect accord between his own self and his personal deity, yet there is an awareness of separateness from his deity till he reaches the last state of experience wherein all distinctions are obliterated and his self unites with his godhead.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003eCONTENTS\u003c\/b\u003e\n\u003cp\u003e\u003cb\u003ePART I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePage\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eIntroduction\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exi-xviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTHE GLORY OF SIVAPURANA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sivapurana\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eLiberation of Devaraja\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eCancula's disillusion and detachment\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eCancula's salvation\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eBinduga's salvation\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eRules for listening to Sivapurana\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eInjunctions and prohibitions\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSIVAPURANA: VIDYESVARA SAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDoubt of the sages\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAnswers to the doubts\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAchievable and the means of achievement\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe excellence of listening and deliberation\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of the phallic emblem of Siva\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe battle between Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eSiva manifests himself as a column of fire in the battlefield\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eSiva's forgiveness of Brahma\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eProclamation of Siva as the great lord\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eFivefold activities and the Omkara-mantra\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the phallic form of Siva and making gifts\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe narrative of Siva's holy centres and temples\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eDescription of good conduct\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eDescription of fire-sacrifice\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eQualification, time and place for Devayajna\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eModes of Worship of clay idols and their results\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eThe syllable Om and the five-syllabled mantra\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eBondage and liberation: The glorification of the phallic emblem of Siva\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eGlorification of the worship of Siva's Earthen phallic image\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping an earthen phallic image by changing Vedic mantras\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eNumber of phallic images of Siva used in worship\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eOn the partaking of the Naivedya of Siva and the greatness of Bilva\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eGlorification of Rudraksha and the names of Siva\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of the holy ashes\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rudraksha\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRA-SAMHITA SECTION I: CREATION\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eInquiry of the Sages\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eIndra sends Kamadeva to disturb the penance of Narada\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eNarada attends the Svayamvara of the virgin\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eNarada goes to Vaikuntha and curses Visnu\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eNarada goes to Kasi\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eDescription of the nature of the Maha pralaya and the origin of Visnu\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eDispute between Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eDescription of the body of Sabdabrahman\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eDescription of Sivatattva\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDescription of supreme Sivatattva\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe essential and the non-essential in the worship\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eDirection for the worship of Siva\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Rudra\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eDescription of the creation\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eStory of Gunanidhi\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eRedemption of Gunanidhi\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eFriendship of Siva and Kubera\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eSiva goes to Kailasa\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRA-SAMHITA SECTION II: NARRATIVE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eSummary of Sati's life\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAppearance of Kama\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKama is first cursed and then blessed\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKama's marriage\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eStory of Sandhya\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eSandhya granted a boon by Siva\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eSandhya alias Arundhati marries Vasistha\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eDescription of the form and features of Vasanta\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe power of Kama and the birth of his attendants\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eBrahma- Visnu dialogue\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eHymn to Durga. Brahma granted a boon\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eDaksa granted a boon\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eNarada is cursed by Daksa\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eBirth of Sati and her childish sports\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eSacred rites of Nanda and hymn to Siva\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003ePrayer to Siva offered by Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eSati granted the boon\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eMarriage of Siva and Sati\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eDescription of Siva's sports\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eShiva's marriage festival\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Sati and Siva on the Himalayas\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Sati and Siva on the Himalayas\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eDescription of the power of devotion\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSati's test of Rama's divinity\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eSeparation of Sati and Siva\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eThe cause of estrangement between Daksa and Siva\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eThe inauguration of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eSati's journey\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eSati's statement\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eSati's casting-off of her body and the subsequent disorder.\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eThe celestial voice\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eBirth of Virabhadra and Siva's advice to him\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eMarch of Virabhadra\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eDevas see bad omens in Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eVisnu's statement\u003c\/td\u003e\n\u003ctd\u003e430\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Visnu and Virabhadra\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e440\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Ksuva and Dadhica\u003c\/td\u003e\n\u003ctd\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe fight between Visnu and Dadhica\u003c\/td\u003e\n\u003ctd\u003e451\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eJourney to Kailasa and the vision of Siva\u003c\/td\u003e\n\u003ctd\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eDevas eulogise Siva\u003c\/td\u003e\n\u003ctd\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eThe removal of Daksa's misery\u003c\/td\u003e\n\u003ctd\u003e465\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eThe Arrangement in Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART II\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRESVARA SAMHITA: PARVATIKHANDA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSECTION III\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePages\u003c\/i\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eMarriage of Himacala\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSanaka etc. curse Mena and her sisters\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGods praise Siva\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eGoddess Durga consoles the gods\u003c\/td\u003e\n\u003ctd\u003e485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eMena obtains the boon\u003c\/td\u003e\n\u003ctd\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eParvati's birth\u003c\/td\u003e\n\u003ctd\u003e494\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eChildhood sports of Parvati\u003c\/td\u003e\n\u003ctd\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eNarada-Himalaya Conversation\u003c\/td\u003e\n\u003ctd\u003e501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe parent's advice to Parvati and Siva appears before Parvati in the dream\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eMars is born and raised to the status of a planet\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eSiva and Himavat meet together\u003c\/td\u003e\n\u003ctd\u003e512\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eSiva-Himavat dialogue\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eSiva-Parvati dialogue\u003c\/td\u003e\n\u003ctd\u003e520\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eBirth and Penance of Vajranga and Taraka\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003ePenance and Reign of Taraka\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eBrahma consoles the Gods harassed by Taraka\u003c\/td\u003e\n\u003ctd\u003e533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Indra and Kama\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eKama causes perturbation in Siva's grove\u003c\/td\u003e\n\u003ctd\u003e540\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eKama's destruction by Siva\u003c\/td\u003e\n\u003ctd\u003e544\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eThe submarine fire\u003c\/td\u003e\n\u003ctd\u003e548\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eNarada's instructions to Parvati\u003c\/td\u003e\n\u003ctd\u003e550\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eParvati's penance\u003c\/td\u003e\n\u003ctd\u003e554\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eHimavat dissuades Parvati, gods go to meet Siva\u003c\/td\u003e\n\u003ctd\u003e560\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSiva's consent to marry Parvati\u003c\/td\u003e\n\u003ctd\u003e564\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eParvati's test by seven celestial sages\u003c\/td\u003e\n\u003ctd\u003e571\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eParvati-jatila dialogue\u003c\/td\u003e\n\u003ctd\u003e578\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eFraudulent words of Brahmacarin\u003c\/td\u003e\n\u003ctd\u003e582\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eParvati sees Siva\u003c\/td\u003e\n\u003ctd\u003e585\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eSiva-Parvati dialogue\u003c\/td\u003e\n\u003ctd\u003e589\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eParvati returns home\u003c\/td\u003e\n\u003ctd\u003e593\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eSiva's magic\u003c\/td\u003e\n\u003ctd\u003e597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eSeven celestial sages arrive\u003c\/td\u003e\n\u003ctd\u003e602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eAppeasement of Himavat\u003c\/td\u003e\n\u003ctd\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eAnaranya\u003c\/td\u003e\n\u003ctd\u003e613\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003ePadma and Pippalada\u003c\/td\u003e\n\u003ctd\u003e617\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eSpeeches of seven Sages\u003c\/td\u003e\n\u003ctd\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eLetter of betrothal despatched; arrangement for the celebration of marriage; the arrival of the mountain-invitees\u003c\/td\u003e\n\u003ctd\u003e626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eDescription of the dais\u003c\/td\u003e\n\u003ctd\u003e631\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe arrival of the goods and Siva's preparations\u003c\/td\u003e\n\u003ctd\u003e634\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eMarriage procession of Siva\u003c\/td\u003e\n\u003ctd\u003e639\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eDescription of the altal-structure\u003c\/td\u003e\n\u003ctd\u003e643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eMeeting of Siva and Himavat\u003c\/td\u003e\n\u003ctd\u003e648\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eSiva's wonderful sport\u003c\/td\u003e\n\u003ctd\u003e650\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eMena regains consciousness\u003c\/td\u003e\n\u003ctd\u003e656\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eThe jubilation of the citizens at the sight of Siva\u003c\/td\u003e\n\u003ctd\u003e664\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eThe arrival of the bridegroom\u003c\/td\u003e\n\u003ctd\u003e668\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eSiva enters the palace of Himavat\u003c\/td\u003e\n\u003ctd\u003e671\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eDescription of Marriage\u003c\/td\u003e\n\u003ctd\u003e675\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eDelusion of Brahma\u003c\/td\u003e\n\u003ctd\u003e680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eDescription of fun and frolic\u003c\/td\u003e\n\u003ctd\u003e685\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eResuscitation of Kama\u003c\/td\u003e\n\u003ctd\u003e690\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eThe marriage party is fed and Siva retires to bed\u003c\/td\u003e\n\u003ctd\u003e694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eDescription of Siva's return journey\u003c\/td\u003e\n\u003ctd\u003e697\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eSiva returns to Kailasa\u003c\/td\u003e\n\u003ctd\u003e706\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRASAMHITA KUMARAKHANDA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSECTION IV\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Siva\u003c\/td\u003e\n\u003ctd\u003e711\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eBirth of Siva's son\u003c\/td\u003e\n\u003ctd\u003e716\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eBoyhood sports of Karttikeya\u003c\/td\u003e\n\u003ctd\u003e722\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eSearch for Karttikeya and his talk with Nandin\u003c\/td\u003e\n\u003ctd\u003e726\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eKarttikeya is crowned\u003c\/td\u003e\n\u003ctd\u003e732\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eMiraculous Feat of Karttikeya\u003c\/td\u003e\n\u003ctd\u003e738\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eCommencement of the war\u003c\/td\u003e\n\u003ctd\u003e741\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe battle between the gods and Asuras\u003c\/td\u003e\n\u003ctd\u003e745\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eTaraka's fight with Indra, Visnu and Virabhadra\u003c\/td\u003e\n\u003ctd\u003e749\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDeath of Taraka and Jubilation of the Gods\u003c\/td\u003e\n\u003ctd\u003e754\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eThe victory of Kumara and the death of Bana and Pralamba\u003c\/td\u003e\n\u003ctd\u003e758\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGods eulogise Siva\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eBirth of Ganesa\u003c\/td\u003e\n\u003ctd\u003e765\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eGanas argue and wrangle\u003c\/td\u003e\n\u003ctd\u003e769\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eGanesa's battle\u003c\/td\u003e\n\u003ctd\u003e775\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eGanesa's head is chopped off\u003c\/td\u003e\n\u003ctd\u003e780\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eResuscitation of Ganesa\u003c\/td\u003e\n\u003ctd\u003e783\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eGanesa's crowned as the chief of Ganas\u003c\/td\u003e\n\u003ctd\u003e788\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eGanesa's marriage\u003c\/td\u003e\n\u003ctd\u003e793\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eCelebration of Ganesa's marriage\u003c\/td\u003e\n\u003ctd\u003e798\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRASAMHITA: YUDDHAKHANDA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSECTION V\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Tripuras\u003c\/td\u003e\n\u003ctd\u003e802\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePrayer of the gods\u003c\/td\u003e\n\u003ctd\u003e809\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eVirtues of the Tripuras\u003c\/td\u003e\n\u003ctd\u003e815\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eTripuras are initiated\u003c\/td\u003e\n\u003ctd\u003e820\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eTripuras are fascinated\u003c\/td\u003e\n\u003ctd\u003e826\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003ePrayer to Siva\u003c\/td\u003e\n\u003ctd\u003e831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGods pray to Siva and Siva's instructions to the gods\u003c\/td\u003e\n\u003ctd\u003e836\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eConstruction of the cosmic chariot\u003c\/td\u003e\n\u003ctd\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eSiva's campaign\u003c\/td\u003e\n\u003ctd\u003e843\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eBurning of the Tripuras\u003c\/td\u003e\n\u003ctd\u003e846\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGod's prayer\u003c\/td\u003e\n\u003ctd\u003e850\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGods return to their abodes\u003c\/td\u003e\n\u003ctd\u003e854\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eResuscitation of Indra\u003c\/td\u003e\n\u003ctd\u003e858\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eBirth of Jalandhara and his marriage\u003c\/td\u003e\n\u003ctd\u003e863\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eFight between the gods and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e866\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eBattle of the gods\u003c\/td\u003e\n\u003ctd\u003e873\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eFight between Visnu and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e877\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Narada and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e881\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eJalandhara's emissary to Siva\u003c\/td\u003e\n\u003ctd\u003e886\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eFight between Ganas and Asuras\u003c\/td\u003e\n\u003ctd\u003e891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eDescription of the special war\u003c\/td\u003e\n\u003ctd\u003e896\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eJalandhara's battle\u003c\/td\u003e\n\u003ctd\u003e900\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eOutraging the modesty of Vrnda\u003c\/td\u003e\n\u003ctd\u003e904\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eJalandhara is slain\u003c\/td\u003e\n\u003ctd\u003e909\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eGod's prayer to Siva\u003c\/td\u003e\n\u003ctd\u003e914\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eVanishing of Visnu's delusion\u003c\/td\u003e\n\u003ctd\u003e917\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eBirth of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e923\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003ePenance and marriage of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e926\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003ePrevious birth of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e930\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003ePrayers to Siva\u003c\/td\u003e\n\u003ctd\u003e935\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eSiva's advice to the gods\u003c\/td\u003e\n\u003ctd\u003e938\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eSiva sends an emissary to Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e943\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eMarch of Siva\u003c\/td\u003e\n\u003ctd\u003e946\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eMarch of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e950\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Siva and the emissary of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e953\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eMutual fight\u003c\/td\u003e\n\u003ctd\u003e957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eFight of Kali\u003c\/td\u003e\n\u003ctd\u003e960\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eFight of Kali\u003c\/td\u003e\n\u003ctd\u003e963\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eAnnihilation of the army of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e966\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eDeath of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e970\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eCurse of Tulasi\u003c\/td\u003e\n\u003ctd\u003e973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eDeath of Hiranyaksa\u003c\/td\u003e\n\u003ctd\u003e978\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eDeath of Hiranyakasipu\u003c\/td\u003e\n\u003ctd\u003e984\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eAndhaka attains the leadership of Ganas\u003c\/td\u003e\n\u003ctd\u003e989\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eAndhaka sends his emissary to Siva\u003c\/td\u003e\n\u003ctd\u003e997\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eAndhaka's fight with Siva\u003c\/td\u003e\n\u003ctd\u003e1002\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eSwallowing of Sukra\u003c\/td\u003e\n\u003ctd\u003e1007\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eSwallowing Sukra and his emergence\u003c\/td\u003e\n\u003ctd\u003e1012\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eAndhaka obtains the leadership of Ganas\u003c\/td\u003e\n\u003ctd\u003e1016\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eSukra learns Mrtasanjivani lore\u003c\/td\u003e\n\u003ctd\u003e1021\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Usa\u003c\/td\u003e\n\u003ctd\u003e1026\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Usa (continued)\u003c\/td\u003e\n\u003ctd\u003e1031\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Usa and Aniruddha\u003c\/td\u003e\n\u003ctd\u003e1036\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eFight among Bana, Siva, Krsna and others\u003c\/td\u003e\n\u003ctd\u003e1041\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eChopping of Bana's arms and his humiliation\u003c\/td\u003e\n\u003ctd\u003e1047\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56.\u003c\/td\u003e\n\u003ctd\u003eBaja attains the position of Siva's Gana\u003c\/td\u003e\n\u003ctd\u003e1051\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57.\u003c\/td\u003e\n\u003ctd\u003eGajasura is slain\u003c\/td\u003e\n\u003ctd\u003e1054\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58.\u003c\/td\u003e\n\u003ctd\u003eDundubhi Nirhrada is slain\u003c\/td\u003e\n\u003ctd\u003e1061\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59.\u003c\/td\u003e\n\u003ctd\u003eVidala and Utpala are slain\u003c\/td\u003e\n\u003ctd\u003e1065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART III\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSATARUDRASAMHITA.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eFive incarnations of Siva.\u003c\/td\u003e\n\u003ctd\u003e1069\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eEight forms of Siva\u003c\/td\u003e\n\u003ctd\u003e1074\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eHalf-female incarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1075\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eStory of Rsabha\u003c\/td\u003e\n\u003ctd\u003e1078\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eNineteen incarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1081\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Nandisvara\u003c\/td\u003e\n\u003ctd\u003e1086\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eCoronation and the nuptials of Nandisvara\u003c\/td\u003e\n\u003ctd\u003e1092\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Bhairava\u003c\/td\u003e\n\u003ctd\u003e1097\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eSports of Bhairava\u003c\/td\u003e\n\u003ctd\u003e1103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Man-lion\u003c\/td\u003e\n\u003ctd\u003e1110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Sarabha\u003c\/td\u003e\n\u003ctd\u003e1113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Sarabha (continued)\u003c\/td\u003e\n\u003ctd\u003e1119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Grhapati\u003c\/td\u003e\n\u003ctd\u003e1123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Grhapati (continued)\u003c\/td\u003e\n\u003ctd\u003e1129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Grhapati (continued)\u003c\/td\u003e\n\u003ctd\u003e1138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Yaksesvara\u003c\/td\u003e\n\u003ctd\u003e1139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eEleven incarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Durvasas\u003c\/td\u003e\n\u003ctd\u003e1148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Hanumat\u003c\/td\u003e\n\u003ctd\u003e1154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Mahesa\u003c\/td\u003e\n\u003ctd\u003e1157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eHarassment by Visnu's sons and the incarnation of Bull\u003c\/td\u003e\n\u003ctd\u003e1159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Bull (continued)\u003c\/td\u003e\n\u003ctd\u003e1163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Pippalada\u003c\/td\u003e\n\u003ctd\u003e1167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Pippalada (continued)\u003c\/td\u003e\n\u003ctd\u003e1172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Vaisyanatha\u003c\/td\u003e\n\u003ctd\u003e1174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Dvijesvara\u003c\/td\u003e\n\u003ctd\u003e1180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Yatinathahamsa\u003c\/td\u003e\n\u003ctd\u003e1186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Krsnadarsana\u003c\/td\u003e\n\u003ctd\u003e1190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Avadhutesvara\u003c\/td\u003e\n\u003ctd\u003e1195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Bhiksuvarya\u003c\/td\u003e\n\u003ctd\u003e1199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Suresvara\u003c\/td\u003e\n\u003ctd\u003e1206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Brahmacarin\u003c\/td\u003e\n\u003ctd\u003e1212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Sunartakanata\u003c\/td\u003e\n\u003ctd\u003e1218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Saintly Brahmin\u003c\/td\u003e\n\u003ctd\u003e1221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Asvatthaman\u003c\/td\u003e\n\u003ctd\u003e1224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Kirata\u003c\/td\u003e\n\u003ctd\u003e1228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eDescription of Arjuna's penance\u003c\/td\u003e\n\u003ctd\u003e1234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe slaying of the demon Muka\u003c\/td\u003e\n\u003ctd\u003e1240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eKirata- Arjuna dialogue\u003c\/td\u003e\n\u003ctd\u003e1244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Kirata (contununed)\u003c\/td\u003e\n\u003ctd\u003e1248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eTwelve Jyotirlinga incarnations\u003c\/td\u003e\n\u003ctd\u003e1253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eKOTIRUDRASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGlory of Jyotirlingas and their Uplingas\u003c\/td\u003e\n\u003ctd\u003e1259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sivalingas\u003c\/td\u003e\n\u003ctd\u003e1263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003ePenance of Anasuya and Atri\u003c\/td\u003e\n\u003ctd\u003e1265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Atrisvara\u003c\/td\u003e\n\u003ctd\u003e1268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eDeath of the Brahmin lady and the greatness of Nandikesvara\u003c\/td\u003e\n\u003ctd\u003e1273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eBrahmin lady attains Heaven\u003c\/td\u003e\n\u003ctd\u003e1276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nandikesvara\u003c\/td\u003e\n\u003ctd\u003e1282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahabala\u003c\/td\u003e\n\u003ctd\u003e1285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eAttainment of the supreme goal by an outcaste women\u003c\/td\u003e\n\u003ctd\u003e1287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of Mahabala (continued)\u003c\/td\u003e\n\u003ctd\u003e1290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pashupatinath\u003c\/td\u003e\n\u003ctd\u003e1294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eWhy Siva assumed the phallic form\u003c\/td\u003e\n\u003ctd\u003e1296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Vatuka\u003c\/td\u003e\n\u003ctd\u003e1301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Somanatha\u003c\/td\u003e\n\u003ctd\u003e1307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eOrigin of the second Mallikarjuna Jyotirlinga\u003c\/td\u003e\n\u003ctd\u003e1312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eGlory of Mahakala\u003c\/td\u003e\n\u003ctd\u003e1314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eThe glory of Mahakala (continued)\u003c\/td\u003e\n\u003ctd\u003e1319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eGlory of Omkaresvara\u003c\/td\u003e\n\u003ctd\u003e1325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eGlory of Kedaresvara\u003c\/td\u003e\n\u003ctd\u003e1327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eGlory of Bhimesvara and the havoc perpetrated by Bhimasura\u003c\/td\u003e\n\u003ctd\u003e1326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Bhimesvara\u003c\/td\u003e\n\u003ctd\u003e1335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visvesvara, the arrival of Rudra at Kasi\u003c\/td\u003e\n\u003ctd\u003e1340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visvesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e1343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Trymbakesvara and Gautama\u003c\/td\u003e\n\u003ctd\u003e1348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003ePlanned arrangement of Gautama\u003c\/td\u003e\n\u003ctd\u003e1351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tryambakesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e1356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tryambakesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e1362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vaidyanathesvara\u003c\/td\u003e\n\u003ctd\u003e1366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eHavoc created by Raksasas of Darukavana\u003c\/td\u003e\n\u003ctd\u003e1373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nagesvara\u003c\/td\u003e\n\u003ctd\u003e1377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ramesvara\u003c\/td\u003e\n\u003ctd\u003e1381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Sudeha and Sudharma\u003c\/td\u003e\n\u003ctd\u003e1385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eOrigin and glory of Ghusmesvara\u003c\/td\u003e\n\u003ctd\u003e1389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eAcquisition of Sudarsana by Visnu\u003c\/td\u003e\n\u003ctd\u003e1394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eThousand names of Siva\u003c\/td\u003e\n\u003ctd\u003e1397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the thousand names of Siva\u003c\/td\u003e\n\u003ctd\u003e1414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eDevotion to lord Siva\u003c\/td\u003e\n\u003ctd\u003e1417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e1422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe rite of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e1429\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eGlory of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e1431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eReview of salvation\u003c\/td\u003e\n\u003ctd\u003e1439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eDifference between Saguna and Nirguna\u003c\/td\u003e\n\u003ctd\u003e1441\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eReview of knowledge\u003c\/td\u003e\n\u003ctd\u003e1444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eUMASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eKrsna meets Upamanyu\u003c\/td\u003e\n\u003ctd\u003e1450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eUpamanyu's instruction\u003c\/td\u003e\n\u003ctd\u003e1456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siva\u003c\/td\u003e\n\u003ctd\u003e1461\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eExhibition of Siva's skill\u003c\/td\u003e\n\u003ctd\u003e1468\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreat sins\u003c\/td\u003e\n\u003ctd\u003e1471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eDifferent types of sins\u003c\/td\u003e\n\u003ctd\u003e1475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003ePathway to hell and the Emissaries of Yama\u003c\/td\u003e\n\u003ctd\u003e1479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eDescription of hell\u003c\/td\u003e\n\u003ctd\u003e1484\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003ePangs of hell\u003c\/td\u003e\n\u003ctd\u003e1488\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eMode of suffering in hell\u003c\/td\u003e\n\u003ctd\u003e1491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eThe glory of the gift of food\u003c\/td\u003e\n\u003ctd\u003e1495\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGlory of penance\u003c\/td\u003e\n\u003ctd\u003e1500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eGlory of Puranas\u003c\/td\u003e\n\u003ctd\u003e1504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eGeneral charitable gifts\u003c\/td\u003e\n\u003ctd\u003e1508\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Nether Worlds\u003c\/td\u003e\n\u003ctd\u003e1511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eUplift from hell\u003c\/td\u003e\n\u003ctd\u003e1514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Jambudvipa\u003c\/td\u003e\n\u003ctd\u003e1518\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eSeven continents\u003c\/td\u003e\n\u003ctd\u003e1522\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eWorlds and planets\u003c\/td\u003e\n\u003ctd\u003e1529\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eA special Mantra\u003c\/td\u003e\n\u003ctd\u003e1533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eFruits of righteous war\u003c\/td\u003e\n\u003ctd\u003e1537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eOrigin and development of the body\u003c\/td\u003e\n\u003ctd\u003e1541\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eInfancy and other stages; impurity of the body\u003c\/td\u003e\n\u003ctd\u003e1545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eWomen's nature\u003c\/td\u003e\n\u003ctd\u003e1551\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eAscertainment of the time of death\u003c\/td\u003e\n\u003ctd\u003e1555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eDodging of Kala\u003c\/td\u003e\n\u003ctd\u003e1560\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eEscaping death \u0026amp; realization of Siva\u003c\/td\u003e\n\u003ctd\u003e1565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eChayapurusa\u003c\/td\u003e\n\u003ctd\u003e1568\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART IV\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eUMASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003ePrimeval creation\u003c\/td\u003e\n\u003ctd\u003e1573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eDescription of creation\u003c\/td\u003e\n\u003ctd\u003e1575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eDescription of creation\u003c\/td\u003e\n\u003ctd\u003e1580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eFamily of Kasyapa\u003c\/td\u003e\n\u003ctd\u003e1583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eDescription of creation\u003c\/td\u003e\n\u003ctd\u003e1587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eManvantaras\u003c\/td\u003e\n\u003ctd\u003e1589\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eDescription of Vaivasvata\u003c\/td\u003e\n\u003ctd\u003e1594\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eNine Sons and the Race of Manu\u003c\/td\u003e\n\u003ctd\u003e1597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eRace of Manu\u003c\/td\u003e\n\u003ctd\u003e1602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eSatyavrata to Sagara\u003c\/td\u003e\n\u003ctd\u003e1607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eKings of the solar race\u003c\/td\u003e\n\u003ctd\u003e1612\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003ePower of the manes\u003c\/td\u003e\n\u003ctd\u003e1615\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eSeven hunters, their attainment\u003c\/td\u003e\n\u003ctd\u003e1619\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003ePower of the Pitrs\u003c\/td\u003e\n\u003ctd\u003e1624\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Vyasa\u003c\/td\u003e\n\u003ctd\u003e1626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eBirth of Vyasa\u003c\/td\u003e\n\u003ctd\u003e1627\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Mahakalika\u003c\/td\u003e\n\u003ctd\u003e1638\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Mahalaksmi\u003c\/td\u003e\n\u003ctd\u003e1645\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eDhumraksa, Canda, Munda and Raktabuja killed\u003c\/td\u003e\n\u003ctd\u003e1650\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Sarasvati\u003c\/td\u003e\n\u003ctd\u003e1655\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Uma\u003c\/td\u003e\n\u003ctd\u003e1660\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Sataksi\u003c\/td\u003e\n\u003ctd\u003e1663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eReview of holy rites\u003c\/td\u003e\n\u003ctd\u003e1667\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eKAILASASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDiscussion among Vyasa, Saunaka, and others\u003c\/td\u003e\n\u003ctd\u003e1674\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDialogue between the God and the Goddess\u003c\/td\u003e\n\u003ctd\u003e1678\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eWay of Sannyasa\u003c\/td\u003e\n\u003ctd\u003e1680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eDaily conduct of a Sannyasin\u003c\/td\u003e\n\u003ctd\u003e1686\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eMystic diagram of the ascetic\u003c\/td\u003e\n\u003ctd\u003e1689\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eNyasa in the path of renunciation\u003c\/td\u003e\n\u003ctd\u003e1692\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eWorship of Siva\u003c\/td\u003e\n\u003ctd\u003e1697\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eMental worship of Siva\u003c\/td\u003e\n\u003ctd\u003e1703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eMode of interpreting the Pranava\u003c\/td\u003e\n\u003ctd\u003e1706\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eSusta's instructions\u003c\/td\u003e\n\u003ctd\u003e1710\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eBrahma Vamadeva\u003c\/td\u003e\n\u003ctd\u003e1713\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eProcedure of Sannyasa\u003c\/td\u003e\n\u003ctd\u003e1718\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eProcedure of Renunciation\u003c\/td\u003e\n\u003ctd\u003e1725\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003ePranava in the form of Siva\u003c\/td\u003e\n\u003ctd\u003e1731\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eThe idol of Siva for worship\u003c\/td\u003e\n\u003ctd\u003e1734\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eSiva's Principle\u003c\/td\u003e\n\u003ctd\u003e1738\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eNon-dualistic nature of Siva\u003c\/td\u003e\n\u003ctd\u003e1744\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eThe procedure of initiating a disciple\u003c\/td\u003e\n\u003ctd\u003e1749\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eRules of Yogapatta\u003c\/td\u003e\n\u003ctd\u003e1752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eRules for hair-cutting and ablution\u003c\/td\u003e\n\u003ctd\u003e1757\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eThe first ten days rite on the death of an ascetic\u003c\/td\u003e\n\u003ctd\u003e1760\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eRites on the eleventh day of the death of an ascetic\u003c\/td\u003e\n\u003ctd\u003e1766\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eTwelfth-day rites for Yatis\u003c\/td\u003e\n\u003ctd\u003e1769\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eVAYAVIYASAMHITA, SECTION I\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eOrigin of the sacred lore\u003c\/td\u003e\n\u003ctd\u003e1774\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe problem of the sages\u003c\/td\u003e\n\u003ctd\u003e1778\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eNaimisa episode\u003c\/td\u003e\n\u003ctd\u003e1781\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAdvent of Vayu\u003c\/td\u003e\n\u003ctd\u003e1787\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003ePrinciples of Siva cult\u003c\/td\u003e\n\u003ctd\u003e1788\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003ePrinciples of Siva cult\u003c\/td\u003e\n\u003ctd\u003e1794\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGlory of Time\u003c\/td\u003e\n\u003ctd\u003e1799\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe span of life of the Trinity\u003c\/td\u003e\n\u003ctd\u003e1802\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eCreation and sustenance\u003c\/td\u003e\n\u003ctd\u003e1804\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDescription of Creation\u003c\/td\u003e\n\u003ctd\u003e1806\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eDescription of Creation\u003c\/td\u003e\n\u003ctd\u003e1810\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eDescription of Creation\u003c\/td\u003e\n\u003ctd\u003e1812\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eCreation of Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e1817\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Rudras\u003c\/td\u003e\n\u003ctd\u003e1821\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eSong of Prayer addressed to Siva and Siva\u003c\/td\u003e\n\u003ctd\u003e1822\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eManifestation of divine Sakti\u003c\/td\u003e\n\u003ctd\u003e1825\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Creation\u003c\/td\u003e\n\u003ctd\u003e1827\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eAbandonment of the body by Sati\u003c\/td\u003e\n\u003ctd\u003e1831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Virabhadra\u003c\/td\u003e\n\u003ctd\u003e1836\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e1841\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003ePunishment of the Gods\u003c\/td\u003e\n\u003ctd\u003e1844\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e1847\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eSiva's Fury\u003c\/td\u003e\n\u003ctd\u003e1852\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSiva's sports on the Mandara mountain\u003c\/td\u003e\n\u003ctd\u003e1857\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eGoddess attains a fair complexion\u003c\/td\u003e\n\u003ctd\u003e1862\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eAttainment of higher status by the tiger\u003c\/td\u003e\n\u003ctd\u003e1865\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eGauri's embellishment\u003c\/td\u003e\n\u003ctd\u003e1868\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eGlory of Bhasma\u003c\/td\u003e\n\u003ctd\u003e1871\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eAnalysis of Vag-Artha\u003c\/td\u003e\n\u003ctd\u003e1872\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003ePrinciple of Siva\u003c\/td\u003e\n\u003ctd\u003e1875\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eInstruction in perfect wisdom\u003c\/td\u003e\n\u003ctd\u003e1879\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eDescription of excellent practice\u003c\/td\u003e\n\u003ctd\u003e1887\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eRules Governing Pasupativrata\u003c\/td\u003e\n\u003ctd\u003e1891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003ePenance of Upamanyu\u003c\/td\u003e\n\u003ctd\u003e1899\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eStory of Upamanyu\u003c\/td\u003e\n\u003ctd\u003e1904\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eVAYAVIYASAMHITA, SECTION II\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eAcquisition of sons by Srikrsna\u003c\/td\u003e\n\u003ctd\u003e1910\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eGlory of lord Siva\u003c\/td\u003e\n\u003ctd\u003e1912\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eUpamanyu's advice to Srikrsna\u003c\/td\u003e\n\u003ctd\u003e1916\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe magnificence of Gauri and Siva\u003c\/td\u003e\n\u003ctd\u003e1919\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eKnowledge of the Pasupati principle\u003c\/td\u003e\n\u003ctd\u003e1926\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003ePrinciple of Siva\u003c\/td\u003e\n\u003ctd\u003e1929\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003ePrinciple of Siva\u003c\/td\u003e\n\u003ctd\u003e1932\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Vyasa\u003c\/td\u003e\n\u003ctd\u003e1935\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eSiva Yogacarya\u003c\/td\u003e\n\u003ctd\u003e1938\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDevotion to Siva\u003c\/td\u003e\n\u003ctd\u003e1940\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eSaivite knowledge\u003c\/td\u003e\n\u003ctd\u003e1946\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGlory of the mantra of Siva\u003c\/td\u003e\n\u003ctd\u003e1951\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eGlory of the mantra of Siva\u003c\/td\u003e\n\u003ctd\u003e1954\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eThe glory of the mantra of Siva\u003c\/td\u003e\n\u003ctd\u003e1959\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of the preceptor\u003c\/td\u003e\n\u003ctd\u003e1965\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eConsecration of the disciple\u003c\/td\u003e\n\u003ctd\u003e1971\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eRules of Saivite Initiation\u003c\/td\u003e\n\u003ctd\u003e1977\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003ePurification of the six paths\u003c\/td\u003e\n\u003ctd\u003e1980\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eConsecration of the aspirant and the greatness of the Mantra\u003c\/td\u003e\n\u003ctd\u003e1985\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eSpecial consecration\u003c\/td\u003e\n\u003ctd\u003e1988\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eNitya and Naimittika rites\u003c\/td\u003e\n\u003ctd\u003e1991\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eCompulsory and optional Saiva rites\u003c\/td\u003e\n\u003ctd\u003e1995\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eRules of worship\u003c\/td\u003e\n\u003ctd\u003e1999\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eRitual of lord Siva\u003c\/td\u003e\n\u003ctd\u003e2001\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eWorship of Siva\u003c\/td\u003e\n\u003ctd\u003e2007\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eWorship of Siva with the ancillary rites\u003c\/td\u003e\n\u003ctd\u003e2013\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eRite of sacrifice\u003c\/td\u003e\n\u003ctd\u003e2014\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eCompulsory and optional rites\u003c\/td\u003e\n\u003ctd\u003e2021\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eKamya rites\u003c\/td\u003e\n\u003ctd\u003e2024\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eKamya rites\u003c\/td\u003e\n\u003ctd\u003e2027\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eHymn to lord Siva\u003c\/td\u003e\n\u003ctd\u003e2034\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eRites for bliss hereafter\u003c\/td\u003e\n\u003ctd\u003e2047\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eRites for bliss hereafter\u003c\/td\u003e\n\u003ctd\u003e2054\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eDelusion of Visnu and Brahma\u003c\/td\u003e\n\u003ctd\u003e2056\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eDelusion of Visnu and Brahma\u003c\/td\u003e\n\u003ctd\u003e2059\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eInstallation of Siva\u003c\/td\u003e\n\u003ctd\u003e2065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eGoal of Yoga\u003c\/td\u003e\n\u003ctd\u003e2070\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eObstacles in the Path of Yoga\u003c\/td\u003e\n\u003ctd\u003e2075\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eSaivite Yoga\u003c\/td\u003e\n\u003ctd\u003e2081\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eJourney of the Naimisa sages\u003c\/td\u003e\n\u003ctd\u003e2086\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eInstructions of Vvasa\u003c\/td\u003e\n\u003ctd\u003e2089\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e2095\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"J. L. Shastri","offers":[{"title":"Default Title","offer_id":42654680219786,"sku":"","price":4000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The-Siva-Purana-Set-of-4-Vols._1.jpg?v=1772697998"},{"product_id":"siva-purana-volume-1","title":"Siva Purana: Part 1 (AITM Vol. 1)","description":"\u003cp style=\"text-align: left;\"\u003eThe Purana is a class of literature that treats ancient religion, philosophy, history, sociology, politics, and other subjects. It is an Encyclopaedia of various branches of knowledge and ancient wisdom. It has been defined as a class of literature that contains material on the topics of Creation, Dissolution of Manus, Ages of Manus, Genealogies, and the History of glorious kings. For dealing primarily with these subjects it has been called Pancalaksana a little that was incorporated in the Puranas themselves and had become popular by the Fifth Century A.D., for it was included by Amarasimha in his lexicon 'Amarakosa'. But as the process of interpolation continued, the Pancalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana definition that suited the contemporary text. Still, the dynamic forces were at work and the process of insertion, modification, and abridgement went on it was soon discovered that the Dasalaksana definition too fell short of an actual fact. It was found that the Puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas. In fact, the Purana as a class represents the different phases and aspects of the life of diverse ages. It is impossible to adopt a standard definition for the class of literary composition that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect. The Puranas are divided into two classes the Mahapuranas and the Upapuranas. Each class consists of eighteen Puranas. Thus the number of Puranas is thirty-six.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"J. L. Shastri","offers":[{"title":"Default Title","offer_id":42654695751818,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SHIVAPURANA1_9067991d-5150-4981-8ba9-047228f9b6ee.jpg?v=1672391820"},{"product_id":"siva-purana-volume-2","title":"Siva Purana: Part 2 (AITM Vol. 2)","description":"\u003cp style=\"text-align: left;\"\u003eThe Purana is a class of literature that treats ancient religion, philosophy, history, sociology, politics, and other subjects. It is an Encyclopaedia of various branches of knowledge and ancient wisdom. It has been defined as a class of literature that contains material on the topics of Creation, Dissolution of Manus, Ages of Manus, Genealogies, and the History of glorious kings. For dealing primarily with these subjects it has been called Pancalaksana a little that was incorporated in the Puranas themselves and had become popular by the Fifth Century A.D., for it was included by Amarasimha in his lexicon 'Amarakosa'. But as the process of interpolation continued, the Pancalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana definition that suited the contemporary text. Still, the dynamic forces were at work and the process of insertion, modification, and abridgement went on it was soon discovered that the Dasalaksana definition too fell short of an actual fact. It was found that the Puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas. In fact, the Purana as a class represents the different phases and aspects of the life of diverse ages. It is impossible to adopt a standard definition for the class of literary composition that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect. The Puranas are divided into two classes the Mahapuranas and the Upapuranas. Each class consists of eighteen Puranas. Thus the number of Puranas is thirty-six.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"J. L. Shastri","offers":[{"title":"Default Title","offer_id":42654715740298,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SHIVAPURANA2.jpg?v=1672392251"},{"product_id":"siva-purana-volume-3","title":"Siva Purana: Part 3 (AITM Vol. 3)","description":"\u003cp style=\"text-align: left;\"\u003eThe Purana is a class of literature that treats ancient religion, philosophy, history, sociology, politics, and other subjects. It is an Encyclopaedia of various branches of knowledge and ancient wisdom. It has been defined as a class of literature that contains material on the topics of Creation, Dissolution of Manus, Ages of Manus, Genealogies, and the History of glorious kings. For dealing primarily with these subjects it has been called Pancalaksana a little that was incorporated in the Puranas themselves and had become popular by the Fifth Century A.D., for it was included by Amarasimha in his lexicon 'Amarakosa'. But as the process of interpolation continued, the Pancalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana definition that suited the contemporary text. Still, the dynamic forces were at work and the process of insertion, modification, and abridgement went on it was soon discovered that the Dasalaksana definition too fell short of an actual fact. It was found that the Puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas. In fact, the Purana as a class represents the different phases and aspects of the life of diverse ages. It is impossible to adopt a standard definition for the class of literary composition that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect. The Puranas are divided into two classes the Mahapuranas and the Upapuranas. Each class consists of eighteen Puranas. Thus the number of Puranas is thirty-six.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"J. L. Shastri","offers":[{"title":"Default Title","offer_id":42654731829386,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SHIVAPURANA3.jpg?v=1672392572"},{"product_id":"siva-purana-volume-4","title":"Siva Purana: Part 4 (AITM Vol. 4)","description":"\u003cp style=\"text-align: left;\"\u003eThe Purana is a class of literature that treats ancient religion, philosophy, history, sociology, politics, and other subjects. It is an Encyclopaedia of various branches of knowledge and ancient wisdom. It has been defined as a class of literature that contains material on the topics of Creation, Dissolution of Manus, Ages of Manus, Genealogies, and the History of glorious kings. For dealing primarily with these subjects it has been called Pancalaksana a little that was incorporated in the Puranas themselves and had become popular by the Fifth Century A.D., for it was included by Amarasimha in his lexicon 'Amarakosa'. But as the process of interpolation continued, the Pancalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana definition that suited the contemporary text. Still, the dynamic forces were at work and the process of insertion, modification, and abridgement went on it was soon discovered that the Dasalaksana definition too fell short of an actual fact. It was found that the Puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas. In fact, the Purana as a class represents the different phases and aspects of the life of diverse ages. It is impossible to adopt a standard definition for the class of literary composition that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect. The Puranas are divided into two classes the Mahapuranas and the Upapuranas. Each class consists of eighteen Puranas. Thus the number of Puranas is thirty-six.\u003c\/p\u003e","brand":"J. L. Shastri","offers":[{"title":"Default Title","offer_id":42654751588490,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SHIVAPURANA4.jpg?v=1672392976"},{"product_id":"the-resonance-of-emptiness-a-buddhist-inspiration-for-a-contemporary","title":"The Resonance of Emptiness","description":"\u003cp style=\"text-align: left;\"\u003eThis book presents an exploration of Buddhist philosophy and practice as a potential resource for an approach to psycho-therapy which is responsive to the needs of its time and context and attempts to open up a three-way dialogue between Buddhism, psychotherapy and contemporary discourse to reveal a meaningful theory and practive for a contemporary psychotherapy. This book raises the question of what it is in Buddhism itself that provides such a rich resource for psychotherapy. Gay Watson firmly places her exploration of these themes within the context of contemporary life and thought, as a response to the pathologies, physical and intellectual of our time. Organized according to the traditional Tibetan plan of Ground, Path and Fruition, the book first presents a brief survey of Western psychotherapies followed by an introduction to Buddhist views, with particular reference to those most relevant to psychotherapy. Path considers the two major branches of the Buddhist way, ethics, and meditation in the context of contemporary life and psychotherapy. Fruition compares the goal of Buddhism and psychotherapy and subsequently explores the implications of adopting Buddhist influence in the light of contemporary discourse and of the experienced domains of body, speech, and mind. Finally, the lineaments of contemporary Buddhist-inspired psychotherapy are suggested. The book will be of great interest to those concerned with the translation of Buddhism into contemporary life and also to students of psychotherapy and its expansion, particularly into spiritual and transpersonal dimensions.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eGay Watson. Ph.D. I am a writer concerned with the dialogue between Buddhist thought, psychotherapy, and the Mind Sciences. After studying for a degree in Religious Studies from the School of Oriental and African Studies (University of London) and professional training in Core Process Psychotherapy with the Karuna Institute in Devon, UK, I brought these two disciplines together for my doctoral dissertation on A Buddhist Inspiration for a Contemporary Psychotherapy. With recent and ongoing discoveries in the field of Neuroscience, I have become aware that science must be a third partner in this conversation in search of well-being. The resonance of these new discoveries with the first psychology of Buddhist dharma, albeit in a different language, brings another dimension to this dialogue. It also, I believe, provides some foundation for the art of psychotherapy. I continue to explore these themes in teaching, writing, and life. My most recent book is A Philosophy of Emptiness (Reaktion 2014) an exploration of ideas of emptiness from early Buddhism and Taoism and Greek thought through to contemporary philosophy, science, and art practice.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"Gay Watson","offers":[{"title":"Default Title","offer_id":42656351518858,"sku":"","price":535.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ResonanceofEmptiness.jpg?v=1672488131"},{"product_id":"shri-ramacharitamanasa-of-tulasidasa-the-holy-lake-of-the-acts-of-rama-compact-edition","title":"Shri Ramacharitamanasa of Tulasidasa","description":"\u003cp style=\"text-align: left;\"\u003eKeeping in mind people's ever-increasing quest for the epic, this unique edition of the Ramacharitamanasa with verse-to-verse Hindi and English translations along with Tulsidasa's original text has been prepared. The translation rendered by an accomplished scholar maintains the intrinsic richness of the original. Special care has been taken for making it useful to the Indian brethren living abroad to whom the dialect of Tulsidasa's original may be somewhat incomprehensible. There has been a long-standing demand from the vast Indian community settled abroad for a standard and authentic edition of the Ramacharitamanasa. The present edition has been designed to meet their requirement by using the most modern printing and processing techniques to make it a work of an international standard. A special feature of this edition is the inclusion of Lavakushakanda, Shri Hanuman Chalisa, and Shri Ramashalaka Prashnavali. The mode of its recitation is given as a separate appendix. Adding to its uniqueness is the inclusion of an important section containing Indian, European, and American scholars' criticisms of Tulsidasa's Ramacharitamanasa. A glossary of important proper nouns and epithets is given at the end.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eDR. R. C. PRASAD was a University Professor of English at Patna University where he taught for about three decades. He was an eminent author, translator, and editor. He had a good number of books to his credit.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"R.C. Prasad","offers":[{"title":"Default Title","offer_id":42656356925578,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ShriRamacharitamanasaofTulasidasa.jpg?v=1672489153"},{"product_id":"candipathah-incorporating-sridurgasaptasati-devimahatmyam-and-the-associate-hymns","title":"Candipathah","description":"\u003cp style=\"text-align: left;\"\u003eCandipatha, a part of the Markandeya Purana, which is one of the eighteen major Puranas, is its most important segment. Apart from Sridurgasaptasati, which forms the core of Candipatha, there are, preceding and succeeding it, several hymns of equal importance and, in the course of its ritual performance, all these hymns, as an integral totality, have to be recited as indicated in this book.\u003cbr data-mce-fragment=\"1\"\u003eCandipatha celebrates the Feminine Power, Durga-Sakti-with her innumerable names, across in this sacred text, represents the quintessential woman. She is the source, substratum, and ultimate Life Force. All the gods, men, birds, animals, even demons, all the elements, all moving and stationary objects are but Her fragmental particles. The universe is Her playground as well as Her play. At will, She creates, sustains, and dissolves it. In Candipatha we see Her in Her full glory majesty and splendor. As the Mother, She loves and protects Her children and as the invincible Kali, She decimates the forces of evil when they threaten righteousness, peace, and Her devotees in the world.\u003cbr data-mce-fragment=\"1\"\u003eThe present publication includes, in addition to Sridurgasaptasati and the other associate hymns, a detailed Introductory Essay, which besides discussing the contents and importance of this work and its symbolism, provides a panoramic view of the Mother worship through the millennia. The four appendices include (i) Names, Adjectives, Incarnations, Epithets, etc., of the Mother Goddess (ii) Weapons mentioned in the text and their functions (iii) Glossary of important terms, and (iv) the First-line index of Sanskrit verses, chapter-wise.\u003c\/p\u003e","brand":"Allahabadia Pran Nath Pankaj","offers":[{"title":"Paperback","offer_id":42659617669258,"sku":"","price":695.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42659617702026,"sku":"","price":800.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CANDIPATHAH.jpg?v=1672638896"},{"product_id":"hindu-samskaras-socio-religious-study-of-the-hindu-sacraments","title":"Hindu Samskaras","description":"\u003cp\u003eThe Hindu Samskaras give expression to the aspirations and ideals of the Hindus. They aim at securing the welfare of the performer and developing his personality. They go back to hoary antiquity. The Vedas, the Brahmanas, the Grhyasutras, the Dharmasutras, the Smrtis, and other treatises describe the rites, ceremonies, and customs here and there but they do not present them in their historical evolution.\u003cbr data-mce-fragment=\"1\"\u003eThe present work is a systematic study of all the Samskaras enjoined to be performed at the various epochs in the life of an individual from conception to crematorium. The author has cited parallels in other religions to show that they are universal and have a recognized place in ancient cultures and are still represented within the limits of modern religion. He has also shown that the sacramental beliefs and practices, far from being irrational priestcraft, are consistent and logical and have practical utility and intention.\u003cbr data-mce-fragment=\"1\"\u003eThis work discusses the source, meaning, number, purpose, and constituents of Samskaras grouped under five heads: prenatal, natal, educational, nuptial, and funeral. Besides being a landmark in Hindu culture, it presents patterns of life-based on high ethical, spiritual and humanistic values.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"Rajbali Pandey","offers":[{"title":"Paperback","offer_id":42659659284618,"sku":"","price":400.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42659659317386,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HINDUSAMSKARAS.jpg?v=1672646914"},{"product_id":"jainism-history-society-philosophy-and-practice","title":"Jainism","description":"\u003cp style=\"text-align: left;\"\u003eJainism is a tradition that dates back thousands of years, is unbelievably rich and profound, and which has certain unmistakable signs of identity. Contrary to what some might think, it is not in any sense a poor relation to Buddhism, nor is it a strange, atheistic, and ascetic sect within Hinduism. Jainism is, above all, the religion of non-violence (ahimsa), an ideal that all other religions of India were subsequently to make theirs and which was made universal by Gandhi in the 20th century. Like Buddhism, Jainism is a religion without God that paradoxically opens to the truly sacred in the deepest reaches of all living beings in the cosmos. And it is also the religion of non-absolutism (anekantavada), a particular form of philosophical pluralism, which seems astonishingly modern.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe author traces the dynamics and development of Jainism-deftly steering between the extremes of the overly academic and the superficial. He looks at Jainism's main features: its cosmology, mythology, its origins, and great figures, its main subdivisions and religious groups, its scriptures, practices, and soteriological approaches, as well as its rituals, the social, cultural, and political interactions and so forth.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eJainism is both a didactic introduction and an invitation to study the religious traditions of India: a study of its philosophy, its art, its ways of life, and its ways of being integrated into the world and released from it.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"Agustin Paniker","offers":[{"title":"Default Title","offer_id":42661676351626,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JAINISM.jpg?v=1672731429"},{"product_id":"initiation-to-the-vedas-an-abridged-edition-of-the-vedic-experience-mantramanjari","title":"Initiation to the Vedas","description":"\u003cp\u003eThis short book is just an invitation to read The Vedic Experience -.Mantramanjari - An Anthology of the Vedas for Modem Man and Contemporary Celebration by Raimon Panikkar. Such a book may not be easy reading, especially for those who are not familiar with indic culture, which has so much to offer provided that we approach it prodded not by mere curiosity, but urged by a genuine longing to discover in ourselves the morning light of humanity's primordial spiritual awareness. \"Initiation to the Vedas\" is the title of this invitation to reanact the vedic experience, the human experience discovering the meaning of life in Man and in the World. The title, however, could just as well be \"Initiation of the Vedas\" inasmuch as the book describes the path of initiation travelled by vedic Man becoming aware of Life in himself. Or, the title could even be \"Initiation into the Vedas\" since the entire body of the vedic hymns is nothing but a celebration of the rebirth of Man to the divine Life. The myths and rites constitute a symbolic universe through which Man touches the sacred, and thereby embraces reality. Initiation, the existential experience necessary to reach the fullness of the human condition, represents one of the most significant events fo human growth: the ontological trasformation of Man, and consequently, the establishment of a new relation with life and the cosmos. Initiation is common to all ancient cultures and most world religions, but has been almost completely neglected in our modem society, even if it survives in the mystery of some rituals. Through initiation the sages hand down their teachings to new generations, transmitting the sense of the sacred, and the meaning of life and the cosmos.\u003c\/p\u003e","brand":"Raimon Panikkar","offers":[{"title":"Default Title","offer_id":42661776818314,"sku":"","price":275.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/INITIATIONTOTHEVEDAS.jpg?v=1672739181"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/religion-and-ethics-140462.jpg?v=1736350758","url":"https:\/\/www.motilalbanarsidass.com\/collections\/religion-and-ethics.oembed?page=15","provider":"Motilal Banarsidass","version":"1.0","type":"link"}