{"title":"Tantra","description":"","products":[{"product_id":"laksmi-tantra-a-pancaratra-text-sanjukta-gupta","title":"Laksmi Tantra","description":"\u003cp style=\"text-align: left;\"\u003eVisnuism is one of the chief religions of the Hindus and the Pancaratra is the oldest surviving Visnuite sect. The influence of its tenets on later Visnuism has undoubtedly been great but has never been thoroughly explored. Despite change and corruption the ritual worship described in the old Pancaratra texts is still performed today in many of the famous temples in southern India and in some in the north. A deeper insight into the historical development of the Visnuite sects, their ritual, occultism and building of temples and images can only be obtained from the scientific study of these ancient Pancaratra texts which formulate the relevant basic concepts. The theological and ritualistic aspects of the Pancaratra system have attracted scholars for some time past and a number of texts have been edited. Some of these publications are of a high standard and include illuminating introductions. The reason why the author has chosen to translate the text of the Laksmi Tantra is that its philosophical pronouncements incorporate many of the sectís earlier traditions. A second reason is because of its occultism, which throws light on an aspect of the Pancaratra system that is not dealt with in any other known text. However, keeping the size of this book she has refrained from discussing the interesting topic of ritualistic esoterism. Among the vast number of Pancaratra Agamic texts, the Laksmi Tantra stands out because it deals almost exclusively with Laksmi. The divine creative impulse, intelligence, potency, potentiality, power, majesty and speech. The focus of the text is on Pancaratra philosophy (including cosmogony) and the practice of yoga based on it, with its attendant Mantra Sastra. By dealing with the role of Sakti in the creation and maintenance of the world, totally relying on God`s mercy and benevolence, the Laksmi Tantra succeeds in overcoming sectarian boundaries.\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;\"\u003eDr. Sanjukta Gupta is an authority on the early Pancaratra (Vaisnava) cult and sectarian system. She taught for almost twenty years at the University of Utrecht (Netherlands) and is now teaching in the Faculty of Oriental Studies, University of Oxford.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eINTRODUCTION TO THE FIRST EDITION\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eVisnuism is one of the chief religions of the Hindus and the Pancaratra is the oldest surviving Visnuite sect. The influence of its tenets on later Visnuism has undoubtedly been great but has never been thoroughly explored. Despite change and corruption the ritual worship described in the old Pancaratra texts is still performed today in many of the famous temples in southern India and in some in the North. A deeper insight into the historical development of the Visnuite sects, into their ritual, occultism and building of temples and images can only be obtained from the scientific study of these ancient Pancaratra texts which formulate the relevant basic concepts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe theological and ritualistic aspects of the Pancaratra system have attracted scholars from some time past 1 and a number of texts have been edited. Some of these publications are of a high standard and include illuminating introductions. Amongst these, Professor F. O. Schrader's Introduction to the Pancaratra still ranks as the most comprehensive. So far only one Pancaratra text has been translated into English, 3 but the omission of Explanatory notes on the meaning of special terms detracts from its usefulness to the layman. In recent years valuable work in this field is being done by H. Daniel Smith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reason why I have chosen to translate the text of the Laksmi\u003cspan\u003e tantra \u003c\/span\u003eis that its philosophical pronouncements incorporate many of the sect's earlier traditions. I shall elaborate on this point later on. A second reason is because of its occultism, which throws light on an aspect of the Pancaratra system that is not dealt with in any other known text. Since however the size of this book has grown to be quite alarming, I have here been obliged to refrain from discussing the interesting topic of ritualistic esoterism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBefore starting on my apologetics, certain preliminary explanations about my method of work are briefly called for. My translation is based entirely on the\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etext edited by Pandit V. Krishnamacharya and published in the Adyar Library Series, No. 87. I have not used any manuscript of the Laksmi Tantra. Therefore, whenever I mention the text or the editor's commentary on it, I refer to Krishnamacharya's edition. Although I have studied the only other publication of this text, printed in Telugu and published at Mysore in 1988, I have not based my translation upon it since Krishnamacharya has utilized it in his edition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have aimed at accuracy in my translation – often unfortunately at the expense of style and when the explanation is needed, it is supplied in a footnote or inserted in parenthesis in the of my translation. I have used parenthesis also to distinguish English words I have used in my translation to make a sentence complete. However, the reader must not expect to find that every Sanskrit word has been translated consistently by the same English term. As words are affected by the context in which they are used, I have used alternative meanings when and as the sense required. Despite care, some irregularities may still persist in the transcription of Sanskrit words. These are unintentional.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom chapter XXXIII onwards I have not translated the clues given for constructing the mantras, but have confined myself to supplying the constructed mantras only. My translation of the first ten verses of chapter XXXII should, I think, suffice to demonstrate how the mantras are construed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmongst the vast number of Pancaratra Agamas, the Laksmi Tantra stand out because of its almost exclusive treatment of the Visnuite mother-goddess Laksmi, the Sakti of Visnu-Narayana. The text not only glorifies Laksmi, but also women in general as beings created in the cherished form of Laksmi, and it advocates their worship. Moreover, it alludes to the particular sadhana of the left-handed Tantras that requires a female partner 1. Our text is somewhat reticent about the details of that practice, perhaps because it was apprehensive about how the majority of Pancaratra followers would react. It even launches into a lengthy discourse on its ethics and the cautionary measures to be taken. Nevertheless, at the end of this discussion, it asserts that, though not free from the moral danger involved in disregarding strict conventions, the practice is not sinful since the participants are lifted to a supra-mundane level 2. Undoubtedly this reveals the text's sympathy with left-handed Tantric practices, which is not at all surprising considering how prevalent the worship of Sakti was in India. Later scholars of Saktism, such as Bhaskararaya, the commentator of the Lalitasahasranamam, Nagesa Bhatta, the commentator of the Durgasaptasati and Appaya Diksita, the commentator of the Candrakalastuti, not only mention the Laksmi Tantra but cite it 3. Obviously by that time, i.e. the sixteenth century, the text had gained firm recognition as a standard Sakta Agama. In spite of its predominantly Pancaratra Character, its undivided concentration on the worship of Sakti and its assertion that\u003cspan\u003e Durga\u003c\/span\u003e, Bhadrakali and Yogamaya are merely other names for Mahalaksmi, who is Visnu's dynamic power, 4 enabled our text to overcome sectarian boundaries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Laksmi Tantra deals mainly with Pancaratra philosophy and cosmogony (which are inseparable in texts of this kind), and with the mantra-sastra ('linguistic occultism'). A minimum is said about the ritualistic side of worship, and iconography is discussed only in the form of the dhyanas of the most important deities, such as Laksmi-Narayana, the Vyuhas, the main emanations of Laksmi, her retinue etc. Temple architecture and temple worship are totally omitted. The text also ignores public festivals,\u003cspan\u003e \u003c\/span\u003e\u003ci\u003esraddha \u003cspan\u003e dharma \u003c\/span\u003e\u003c\/i\u003e(death rites) and expiratory rites. This silence about rites connected with society and its conventions indicates that the Laksmi Tantra concern itself with the individual adept, who desires to be released from the miseries of worldly existence. This can be achieved by practising yogic\u003cspan\u003e \u003c\/span\u003e\u003ci\u003esadhana\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003e(worship of God and meditation visualizing Him as the personification of a mantra accompanied by the repetition of that mantra), which enables the initiate to receive divine grace, without which salvation is not possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn form, the Laksmi Tantra follows the tradition of both the Sattvata and Jayakhya Samhitas. It deals exhaustively with the Vyuha theory. In that connection, it not only mentions the Sattvata Samhita but proceeds to elaborate on its philosophy. Thus the concept of Visakhayupa – only briefly referred to in the Sattvata – is explained in detail in the Laksmi Tantra. The metaphysical implications of the Vyuha theory and their bearing on the mantra – sastra are put very clearly 1. The basic need supplied by these concepts of divine manifestations is to provide the devotee with an object he can worship in accordance with his spiritual capacity and meditate upon whilst repeating the relevant mantra. This is the most important topic in the Sattvata Samhita, which is classified amongst the texts known as Agama-Siddhanta. But in regard to the ritualistic aspect of worship, the Laksmi Tantra follows the tradition of the Jayakhya Samhita, which accords a central position to the worship of Visnu and His consort Laksmi. Texts of this nature, advocating the worship of a single deity, are called Tantra-Siddhanta. Indeed the Laksmi Tantra depends so largely on the Jayakhya Samhita that it frequently quotes lengthy passages of it. And moreover, one is often obliged to consult the Jayakhya Samhita in order to clarify many of the actual procedures of worship described in the Laksmi Tantra. For example, the description of the mystic diagram called 'nava-padma-mandala' is so terse and obscure that, without recourse to the Jayakhya Samhita, it is incomprehensible. But the Laksmi Tantra's point of departure from the Jayakhya Samhita is the emphasis it lays on the worship of Laksmi, rather than on that of Visnu. It is her retinue that is described and only the Tara-mantra is prescribed for almost all the various rites included in the full programme of worship. The text admits no ambiguity on this point. For instance, in chapter XVI it is said that the way to obtain liberation from the bondage of the material of the world is to worship Laksmi, the Visnu-sakti. One should abandon all other activities and concentrate solely on propitiating the goddess either directly, or indirectly through Visnu, in order to obtain spiritual release. Out of compassion she then comes to the devotee and liberates him by removing all his impurities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe most striking feature of the Laksmi Tantra is its treatment of Pancaratra Philosophy. Like most texts of this nature, ours is also basically eclectic. This point is accentuated by its preoccupation with establishing Sakti as the supreme metaphysical principle. At the same time, it attempts to make a synthesis out of all the various concept current in the Pancaratra and Tantric milieu. It does not always succeed in blending all these notions smoothly. Sometimes contradictory ideas, such as Samkhya realism and radical monism (Advaitavedanta), are presented side by side. Nevertheless, at least some degree of harmonization has been achieved, particularly in the delineation of the cosmogony. This has given the Laksmi Tantra a revered position amongst the Pancaratra Agamas.\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%\"\u003eList of abbreviations\u003c\/td\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of names of the letters\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 to the first edition\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction to the Indian edition\u003c\/td\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eIntroducing the sastra\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eThe pure creation\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eThe three (phenomenal) gunas\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eVyuhas and their saktis\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eEvolution of the material world from prakrti\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eThe Six kosas of Sakti\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eTattvas and the Jiva as the object and subject of knowledge\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eThe avataras of Laksmi in the six sheaths\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eThe exclusive incarnations of Sakti\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX\u003c\/td\u003e\n\u003ctd\u003eThe three types of God's avataras\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003ctd\u003eVisakhayupa and the Vibhava incarnations\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII\u003c\/td\u003e\n\u003ctd\u003eThe fivefold divine functions\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003ctd\u003eThe true form of the jiva\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV\u003c\/td\u003e\n\u003ctd\u003eThe true nature of Sakti (Laksmi\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003ctd\u003eVarious methods of attaining ultimate truth\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI\u003c\/td\u003e\n\u003ctd\u003eElaboration of the methods to attain the ultimate truth\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003ctd\u003eThe secret method of self-surrender, the fourth method of attaining the highest goal\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003ctd\u003eThe course of mantras and their characteristics\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX\u003c\/td\u003e\n\u003ctd\u003eThe Origin of letters\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX\u003c\/td\u003e\n\u003ctd\u003eExplanation of the matrkas\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXI\u003c\/td\u003e\n\u003ctd\u003eAnalysis of the structure of a manta and the qualities looked for in a preceptor and in a disciple\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXII\u003c\/td\u003e\n\u003ctd\u003eDescription of Laksmi's mantra-form\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIII\u003c\/td\u003e\n\u003ctd\u003eDescription of matrka\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIV\u003c\/td\u003e\n\u003ctd\u003eThe structure of taraka with its parts and the method of initiation in the practice of meditation\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXV\u003c\/td\u003e\n\u003ctd\u003eTara- and Anutara-mantras\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVI\u003c\/td\u003e\n\u003ctd\u003eElucidation of the seven vidyas, viz. tara, Tara, Anutara, vagbhava, kama, Sarasvati and Mahalaksmi-bijas.\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVII\u003c\/td\u003e\n\u003ctd\u003eDuties of an adept\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVIII\u003c\/td\u003e\n\u003ctd\u003eDaily duties of an adept\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIX\u003c\/td\u003e\n\u003ctd\u003eThe distinction between kriyasakti and bhutisakti, otherwise called Agni and Soma respectively\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXX\u003c\/td\u003e\n\u003ctd\u003eThe two aspects of Sakti, viz. Soma and Surya, and further elucidation of the Sudarsana-mantra\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXI\u003c\/td\u003e\n\u003ctd\u003eThe Sudarsana (kriyasakti\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXII\u003c\/td\u003e\n\u003ctd\u003eTarika in the three states of existence, viz. the gross, the subtle and the absolute states.\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIII\u003c\/td\u003e\n\u003ctd\u003eAnga, upanga and other mantras\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIV\u003c\/td\u003e\n\u003ctd\u003eThe hand postures and method of ritualistic bath\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXV\u003c\/td\u003e\n\u003ctd\u003eThe purification of the body (Bhutasuddhi\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVI\u003c\/td\u003e\n\u003ctd\u003eDescription of the images and the process of the mental sacrifice\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003ctd\u003eExternal sacrifice (construction of the platform for worship; mandala of nine lotuses)\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003ctd\u003eExternal worship, Further details with a description of some lesser deities\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIX\u003c\/td\u003e\n\u003ctd\u003eVarious requisites for external worship\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLI\u003c\/td\u003e\n\u003ctd\u003eThe daily duties of an adept\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLII\u003c\/td\u003e\n\u003ctd\u003eThe initiation and abhiseka ceremonies\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIII\u003c\/td\u003e\n\u003ctd\u003eThe rite of purascarana, the ritual worship of the mantra of Tarika\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIV\u003c\/td\u003e\n\u003ctd\u003eDifferent methods of worshipping the mantra of Tarika\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLV\u003c\/td\u003e\n\u003ctd\u003eRevealing the secret mantras of the Tarika group\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVI\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Laksmi-mantra and results obtained\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVII\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Kirti-mantra and results obtained.\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVIII\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Jaya-mantra and results obtained\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIX\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Maya-mantra and results obtained. Pratistha of an image of Laksmi Narayana.\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eL\u003c\/td\u003e\n\u003ctd\u003eThe Power of the Sri-sukta.\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLI\u003c\/td\u003e\n\u003ctd\u003eA brief summary of the Cosmogony\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLII\u003c\/td\u003e\n\u003ctd\u003eThe mantras\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIII\u003c\/td\u003e\n\u003ctd\u003eSummarizing ritual performances\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIV\u003c\/td\u003e\n\u003ctd\u003eBhutasuddhi and Anganyasa\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLV\u003c\/td\u003e\n\u003ctd\u003eA Yogin's vision of his inner body\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLVI\u003c\/td\u003e\n\u003ctd\u003eMissing\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLVII\u003c\/td\u003e\n\u003ctd\u003eSummary of the four states of sound and conclusion.\u003c\/td\u003e\n\u003ctd\u003e368\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram I\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram II\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram III, IV and V at the end of the Book\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of terms\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of mantras\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Sanjukta Gupta","offers":[{"title":"Paperback","offer_id":41510719946890,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41510719979658,"sku":"","price":1300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/LAKSHMITANTRASanjuktaGuptaCOVERCURVE.jpg?v=1710395633"},{"product_id":"para-trisika-vivarana-of-abhinavagupta-the-secret-of-tantric-mysticism","title":"Para-trisika-Vivarana of Abhinavagupta","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Paratrisika (or Paratrimsika) is a short Tantra which has been held in the highest esteem by Kashmir Saivism or Trika. After Somananda, Abhinavagupta has written two commentaries on it, a short one (Laghuvrtti) and an extensive one the present Vivarana which is presented here for the first time in an English translation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Paratrisika Vivarana is one of the most fascinating but also most difficult texts of the Kashmir Saiva School and of the mystical philosophical literature of India as a whole. It deals with Ultimate Reality (anuttara or para) and with the methods of realization, centred above all in the theory and practice of the mantra. Abhinavagupta displays here his great exegetical genius and presents a penetrating metaphysics of language, of the Word (vak) and its various stages in relation to consciousness. His language reflects in a luminous fashion the mystical experience contained in this text.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present translation of Abhinavagupta's masterpiece will not only be a milestone in the study of Kashmir Saivism, but it also makes available one of the major mystical texts of the Indian tradition to readers interested in philosophy and spirituality\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;\"\u003e\u003cb\u003eJaideva Singh\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e(1893-1986) was a great scholar in musicology, philosophy and\u003cspan\u003e Sanskrit\u003c\/span\u003e. A former principal of Y.D. College, Lakhimpurkheri, also acted as a Chairman of U.P. Sangit Natak Academi. He was awarded Padma Bhushan by the Government of India in 1974. His other works include\u003cspan\u003e Siva\u003c\/span\u003e-Sutras, Spanda-Karika, Pratyabhijnahrdayam, and Vijnanabhairava.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eSwami Lakshmanjee,\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003eSaivacarya, was the greatest exponent of the Kashmir Saiva tradition or Trika.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eDr. Bettina Baumer,\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ea Sanskrit scholar from Austria, is at present the research director of the Alice Boner Foundation and Hon. Project Coordinator of the Indira Gandhi National Center for the Arts.\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 last six years of Thakur Jaideva Singh's life were devoted to the study of the Paratrisika Vivarana of Abhinavagupta with that full concentration of which he was still capable at the ripe age of 93. He did not have the satisfaction of seeing the fruit of his labours in published form. After a short but severe illness, he passed away on 27th May 1986.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJaideva Singh spent two summers in Kashmir (1980-81) to study this difficult text at the feet of his Guru Swami Lakshmanjee, the only living representative of the full Kashmir Saiva tradition both in its theory and practice, sastra and yoga. Without his understanding of the tradition and illuminating exposition, this text would have remained obscure. Swamiji has corrected the Sanskrit text published by the Kashmir Series (KSTS), which contained many mistakes, basing his emendations both on the available manuscript material and on the tradition. He has also devised charts illustrating the text. After completing the translation, Jaideva Singh spent two years preparing a lengthy introduction. He read many Sanskrit texts and other works of philosophy and mysticism, but unfortunately, he did not leave behind any notes for the planned introduction, which he had not committed to paper before his illness. The day before he was admitted to the hospital, he said to me, as if it were his final testament: \"Kashmir Saivism is the culmination of Indian thought and spirituality.\" In a sense, this text led him to his own fulfilment, which may be expressed in the words of the Paratrisika: anuttara, Ultimate Reality, or khecari-samata, identification with the universal Consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter his death, the task of editing the book was entrusted to me. Pandit H.N. Chakravarty helped in revising the text and translation, for which we would like to express our gratitude. The author's translation, which was partly handwritten and evidenced many corrections, had to be edited and retyped. With the exception of very few corrections, his translation has been left unchanged. It should perhaps be mentioned that sometimes his own \"exposition\", without which the text would not be understandable, has been inserted in the translation. Except at a few places where brackets have been added to indicate the additions, no attempt has been made to change the style of the translator. In this last work, Jaideva Singh has shown his full mastery of the art of translation, which means more than a literal correspondence to the original. In spite of the great difficulties of both language and content, he has succeeded in bringing out the originality of Abhinavagupta's thoughts and the beauty of his language.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile Jaideva Singh was working on the text, two other translations of it were published: One in Hindi by Nilkanth Gurtoo which he saw before completing his work, and the other in Italian by R. Gnoli which he had no time to compare with his own since he received it when he was already ill.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present Preface can in no way be a substitute for the author's introduction that he was prevented by illness from writing. It is only intended as a help towards situating the book in its proper context, without claiming to be a study of its contents, tempting though such a study would be. This is one of the deepest and most difficult texts of Kashmir Saivism or Trika in general and of Abhinavagupta in particular, and the present translation can become the starting point for further research, not only in the field of Kashmir Saivism but of comparative mysticism as well.\u003c\/p\u003e\n\u003ccenter\u003e\u003cstrong\u003eTHE TEXT\u003c\/strong\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAbhinavagupta wrote two commentaries on this short and condensed Tantric text: one called Laghuvrtti (Short Commentary) and also called Anuttaratattvavimarsini (\"Reflection on the Ultimate Reality\"), and this present Paratrisika Vivarana, which he also calls Tattvaviveka or Tattvavivarana and Anuttaraprakriya in his Tantraloka (IX, 313 with Jayaratha's Comm.: anuttaraprakriyayam iti sriparatrisikavivaranadau ityarthah, Vol. VI, p. 249). Since this text is quoted in the Tantraloka, Abhinavagupta must have written it before his magnum opus. The two commentaries differ not only in length but also in interpretation. The commentated text, which consists of only 36 verses and which is supposed to be a part, or indeed the essence of Rudrayamala (Tantra) is generally known as Paratrimsika, \"The Thirty Verses on the Supreme\". Abhinavagupta however rejects this title because there are actually more than thirty verses, and because he prefers the title which indicates the meaning of the text: Paratrisika. This title, accepted by him, is explained as \"The Supreme Goddess of the Three\", or more explicitly: \"The Supreme Goddess who transcends and is identical with the Trinity (Trika).\" The \"three\" refers to the three Saktis: iccha (will), jnana (knowledge) and kriya (activity), or para, parapara and apara, or else the three states of srsti, sthiti and samhara, and a fortiori to the content of the Trika, i.e., Siva, Sakti and nara. Another possible title, one given by Abhinavagupta's predecessors, was Paratrimsaka, which is explained by them as: \"That which speaks out (kayati) the three (tri) Saktis (sa) of the Supreme (para).\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Paratrisika has also been called Anuttarasutra by the earlier teachers, \"The Sutra or essence of the Unsurpassable, the Ultimate Reality\" (p. 276, KSTS), and elsewhere Trikasutra, which Jayaratha explains as: sritrikasutra iti, trikaprameyasucikayamsri-paratrisikayam ityarthah (Tantraloka XII, 15, vol. VII, p. 101). This shows the great importance given by Kashmir Saivism to this revealed text as the \"index to the entire subject-matter of Trika system. In fact it is one of the most authoritative and venerated texts, along with Malinivijaya Tantra (mostly called Purvasastra by Abhinava). This importance is also proved by the fact that Somananda wrote a commentary on the Paratrisika called Vivrti, which is unfortunately lost and to which Abhinavagupta frequently refers. Maybe some obscure passages of Somananda's Vivrti. Other commentaries quoted by Abhinavagupta are also not available at present, namely those of Kalyana and Bhavabhuti. There is a later commentary by Laksmirama (alias Lasakaka, 18th-19th cent.)\", and others about which we have little knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Tantra is in the usual form of question and answer-a fact which itself becomes the subject of metaphysical reflection for Abhinavagupta: Bhairava answers the questions of Devi, which are related to the \"great secret\" (etad guhyam mahaguhyam…, v. 2-this also justifies the English subtitle). Abhinavagupta also calls it trikasastra-rahasya-upadesa (\"The teaching of the secret of Trika doctrine,\" p. 52, KSTS), and he makes it clear that this is not a text for beginners but for advanced disciples or even for enlightened ones: nijasisya-vibodhaya prabuddha-smaranaya ca (V. 5 of his introductory verses). He thus presupposes in his readers both knowledge of the Trika doctrines as well as a spiritual experience. This expression of his shows precisely the function of such a text: to enlighten those who are still on the way and to remind the enlightened ones of their own experience. Simultaneously.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe language of both text and commentary is very often a secret language, used on purpose to hide the real meaning from the uninitiated. Not only that, but most words, verses or passages have a double meaning and can be interpreted on several. Levels, e.g. on the levels of para, parapara and apara, or in the context of sambhava or sakta upaya, etc. The translation contains these different possibilities of interpretation. It should also be mentioned here that the verses in Apabhramsa have not been given in the translation because their language is no longer understood even by Kashmiri Pandits.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbhinavagupta's interpretation of the verses is variable in the sense that he dwells at great length on the first nine verses but gives a much shorter commentary on the latter part of the Tantra. The interpretation of the very first verse alone covers 50 pages of the printed text in the Kashmir Series edition. In order to understand Abhinavagupta's approach we must be aware of the importance of sacred language and of a revealed text. Since the Tantra is also called a Sutra, he says that a Sutra contains manifold meanings and can be interpreted in a variety of ways which does not however means in an arbitrary fashion. He thus shows his full mastery of exegesis, taking every word of the Tantra to its extreme possibilities of interpretation. The best example of his hermeneutical genius is to be found in the sixteen interpretations of the term anuttara-even the number 16 is significant because it indicates completeness or fullness. Abhinavagupta's exegetic approach consists in combining fidelity to the text with an incredible freshness and originality. In the Indian tradition, there are certain commentators who distort the original text in order to superimpose their own view on it and others who blindly follow to the letter the text in question. Abhinavagupta's genius is to infuse life into each syllable of the text.\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%\"\u003ePreface by Bettina Baumer\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of Abbreviations\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart I: Paratrisika-Vivarana of Abhinavagupta: Translation with Note\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreliminaries (Benedictory Verses 1-5)\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 1 of Paratrisika\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDifferent implications of the word Devi\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe rationale of the past tense in 'said' (uvaca)\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Final Resting Place of all questions and answers\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSixteen interpretations of anuttara\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eInterpretation of kaulika-siddhidam\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExposition on Verse 1 and Commentary\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEtad guhyam mahaguhyam…Text and Commentary\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 2\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 3 and 4\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 5 to 9a\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 9 to 18b\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 19\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 20\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 21\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 22\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 23\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 24\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 25 to 26\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 27\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 28\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 29\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 30\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 31 to 33\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 34\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 35\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 36\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 37\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAutobiographical Verses of Abhinavagupta\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart II: Paratrisika-Vivarana: Sanskrit Text\u003c\/td\u003e\n\u003ctd\u003e1-106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Half – Verses of Paratrisika\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Quotations\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIST OF CHARTS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The various anda or ellipses contained in anuttara\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2A. The identity of the original source (bimba) and its reflection (pratibimba)\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2B. The transposition of the tattvas (categories of existence) in reflection (pratibimba)\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The arrangement of letters according to Matrka in parasamvitti in sarvagrarupata\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Arrangement of letters according to Matrka in paraparasamvitti in sarvamadhyarupata\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Letters of Malini together with their representation with reference to supreme consciousness or parasamvitti\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Parasamvitti (supreme consciousness)-sarvagrarupata\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. In parapara-samvitti-supreme-cum-non-supreme\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003econsciousness, sarvamadhyarupata in the order of Matrka-letters\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Arrangement of letters according to Matrka in paraparasamvitti sarvantya-rupata\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Malini in apara samvitti and Matrka in pasyanti or parapara samvitti\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. The outline of the\u003cspan\u003e Mandala \u003c\/span\u003eof the trident and lotuses (trisulabjamandala)\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Jaideva Singh","offers":[{"title":"Paperback","offer_id":41551694364810,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41551694397578,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/AbhinavaguptaPARA-TRISIKA-VIVARANA.jpg?v=1660389070"},{"product_id":"tantric-yoga-and-the-wisdom-goddesses-spiritual-secrets-of-ayurveda-david-frawley","title":"Tantric Yoga and the Wisdom Goddesses","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eTantric Yoga and the Wisdom Goddesses is an excellent book introducing the essence of Hindu Tantrism. the book discusses all the major concepts and offers valuable corrections for many existing misconceptions. It also introduces the reader to the core Tantric practices of meditation and mantra recitation, focusing on the Ten Wisdom Goddesses (dasa-mahavidya).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book presents the meditational and mantric side of Tantra, which is the more common side of Tantra practised in India. It is written from the standpoint of a practitioner and also from one trained in Ayurveda (yogic medicine). It tries to present the living spirit and practice of Tantra, rather than just another academic view. The book is divided into three primary sections; with the fourth as an Appendix.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eI have gained great personal insight from his work and have great respect and admiration for his knowledge, and for the lucid way in which he has expounded the ancient wisdom of the Vedas” - Deepak Chopra, M.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is an enormous relief to discover a book in English that authentically represents the Tantric tradition. Dr Frawley's new book provides invaluable insights into the most ancient continuously practised Goddess tradition in the world.\"-Linda Johnsen, author of Daughters of the Goddess: The Women Saints of India\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"His presentation is the first time that English readers have an opportunity to learn about the Ten Mahavidyas, the central doctrine and practice of Shakta Tantricism in great detail. The uniqueness of the book lies in how the author pulls together Tantric and Ayurvedic sciences in a manner which one can practice in one's daily life.\"-Pandit Rajmani Tigunait, Himalayan Institute\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Tantric Yoga and the Wisdom Goddesses is an excellent introduction to the essence of Hindu Tantrism. The author discusses all the major concepts and offers valuable corrections for many existing misconceptions. He also introduces the reader to the core Tantric practices of meditation and mantra recitation, focusing on the Ten Wisdom Goddesses.\"-Georg Feuerstein, PhD.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Mind and body have both to be disciplined to facilitate one's ultimate realisation of Truth. Tantrism is usually projected as a complicated ritualistic path toward this end. A general ritualistic pat towards this end. A general ritualistic path towards this end. A general impression has also been created that sexual practices, sometimes bordering on the perverse, are an integral part of the Tantric path. The author has debunked this misconception by brilliantly expounding the deeper aspects of Tantric practices. He has clearly brought out how Tantrism implies a comprehensive approach towards self-realisation by the integrated practice of mantra, ritual, pranayama and meditation.\"-Dr. G.V. Narsimhan, The Mountain Path, Vol:35, No.1 \u0026amp; 2 June 1998\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr Frawley has been given many awards for his work in India including the Veda Vyasa Award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\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;\"\u003eTantrism has a long and illustrious history in India, Tibet, Assam, Kashmir, and Nepal. Once widely celebrated, it was acquired during the British Raj notoriety that led to its suppression and almost complete disappearance in India. Today Tantrism is thriving only in the form of Tibetan Buddhism (Vajrayana). One of the principal reasons for the decline of Hindu Tantrism was the inclusion of sexual practices in its rich repertoire, which offended the sensibilities of Hindu Puritans. Although these practices were pursued by only a small Tantric minority, in the minds of the influential Hindu Brahmins Tantrism and sexuality became almost synonymous.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA similar confusion exists nowadays in the West where Tantrism has been experiencing a moderate renaissance ever since the psychedelic revolution of the 1960s. Here, however, it is precisely the sexual orientation of Tantrism that attracts Western seekers who have tired of the sex-negative attitude prevailing in the Judeo-Christian tradition. Many Western seekers think of Tantrism solely in terms of its sexual practices, and not a few who actually immerse themselves in Tantric teachings do so merely for hedonistic reasons. Tantrism, however, is not about selfish pleasure but about ego-transcending bliss, and it is not about sex as such but about the transmutation of sexual energy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToday we find ads for Tantra Yoga in a variety of publications, and those who happen to have their names on a New Age mailing list can expect to receive junk mail inviting them to Tantric celebrations in idyllic settings, promising pleasure and fun. This comeback, questionable though it is in some respects, represents a significant change from the 1920s when the first English translations of Tantric scriptures (called Tantras) were published and largely ignored.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, the recent increase in popularity has not gone hand in hand with a comparable deepening of understanding. This is most regrettable because Tantrism is a fascinating spiritual tradition that contains a wealth of insights useful to those who seek to explore the depths of human consciousness. Under appropriate guidance, it can even be a potent tool of self-transformation and spiritual realization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe problem is that few Western students of Tantrism go to the trouble of studying the Tantric literature itself (whether in the original Sanskrit language or in reliable translations). They also tend to overlook the fact that Tantrism is an initiatory 'tradition, that is to say, it is based on the time-honoured guru-disciple relationship. No scripture can convey the living experience that is central to a spiritual tradition. It is the teacher's instructions that infuse the scriptures with lifeblood. Moreover, it is the guru who in countless practical ways assists the disciple's spiritual awakening and subsequent growth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTantrism is a powerful spiritual path, and like anything that is powerful, it has its dangers. Without real guidance and a strong sense of responsibility, the Tantric practitioner is apt to succumb to ego inflation and the misuse of the abilities awakened in him or her.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is also true that few Westerners are prepared for a traditional pupilage. According to an old adage, the teacher comes when the pupil is ready. Clearly, then, anyone interested in practising Tantrism must first study the Tantric teachings to obtain the necessary intellectual and moral foundation for real Tantric discipline. The present work by David Frawley (Vamadeva Shastri) is ideally suited to provide such a basis for further study and practice. Tantric Yoga and the Wisdom Goddesses is an excellent introduction to the essence of Hindu Tantrism. The author discusses all the major concepts and offers valuable corrections for many existing misconceptions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe also introduces the reader to the core Tantric practices of meditation and mantra recitation, focusing on the Ten Wisdom Goddesses (dasha-mahavidva). These Goddesses are personifications of the feminine aspect of the Divine. The Tantric practitioner approaches them and seeks to obtain their grace through ritual worship and meditation. The Goddesses' respective spiritual energies then convey the practitioner (sadhaka) safely and swiftly to Self-realization. The teaching of the Ten Wisdom Goddesses is little known but is characteristically Tantric, and it affords Western students reliable access to the metaphysics and spiritual discipline of Tantrism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Frawley is well known as a champion of Ayurveda (India's native medical tradition), Jyotisha (Indian astrology), and the Vedas (the earliest scriptures of Hinduism). In particular, his interpretations of the Vedas and his revisioning of early Indian history represent important contributions to a reappraisal of the spiritual wisdom originating with the seers and sages of India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the present book, David Frawley does for Tantrism what he has already done for the ancient Vedic tradition. He is a popularizer in the best sense of the word: He seeks to address as many readers as possible, endeavouring to communicate to them deep truths faithfully but without the overload of detail found in academic publications. While I do not always agree with him, I respect and appreciate his learning, understanding, and inspiration, as well as his passionate commitment to making India's wisdom accessible to Western seekers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnyone who has met David Frawley knows him to be a walking encyclopedia when it comes to Hindu metaphysics and spirituality. Knowledge bubbles forth from him like a clear, refreshing spring from which pilgrims can safely quench their thirst for higher wisdom. I can heartily recommend this work.\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;\"\u003eTantra has become one of the more well-known and popular aspects of Eastern spirituality in the world today. A whole modem neo-Tantra appears to be arising, with various forms in the Western world as well as in India. Tantra appears to have the freedom and universality that the modern mind is seeking, which is creative, diverse and stimulating and therefore wide in terms of its potential audience. Yet Tantra remains one of the least understood of the yogic teachings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe spiritual and meditational side of Tantra has not been explained in detail or in-depth, particularly from the standpoint of the Hindu tradition, wherein perhaps the greatest diversity of Tantric teachings exists. Hence it is necessary that we take a new look at this important part of the Yoga tradition. Tantra can perhaps best be defined as an energetic approach to the spiritual path, using various techniques including mantra, ritual, Pranayama, and meditation. It contains a devotional approach emphasizing the worship of the Goddess and her Lord, Shiva. It contains a way of knowledge, directing us to Self-realization and the realization of the Absolute. As such it is a complex yet integral system for the development of consciousness which has something for all those who are seeking the truth. This book presents the meditational and mantric side of Tantra, which is the more common side of Tantra practised in India. It is written from the standpoint of a practitioner and also from one trained in Ayurveda (yogic medicine). As such, it tries to present the living spirit and practice of Tantra, rather than just another academic view. The book is divided into three primary sections, with the fourth as an Appendix. The book attempts to present the background, theory, and practice of Tantric Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Part One examines the background of Tantra relative to modern culture, including Tantra in the West today, the traditional Hindu view of Tantra, and the different levels of Tantric teachings relative to the traditional understanding of Tantra in India. The purpose of this section is to create a foundation for the understanding of Tantra in its full scope.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. Part Two presents one of the major teachings of Tantra - that of the Dasha Mahavidya or Ten Wisdom Forms of the Goddess. All the levels of the Goddess from her symbolic forms to her higher meditational approaches are systematically explored. This is the core section of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. Part Three examines Tantric yogic practices specifically relative to Ayurveda, the traditional medicine of India. It gives detailed information about the process of the development of consciousness and the practices which help to facilitate it. This is the practical part of the book for yogic practitioners.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4. The Appendix correlates Hindu and Buddhist Tantric systems in one chapter and includes a Sanskrit key, a Sanskrit glossary, and a bibliography.\u003cstrong\u003e\u003c\/strong\u003e\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":41566587748490,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566587781258,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TANTRICYOGAANDTHEWISDOMGODDESSES.jpg?v=1660389905"},{"product_id":"jnana-sankalini-tantra-paramahamsa-prajnanananda","title":"Jnana Sankalini Tantra","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith the passage of time, the real meaning of Tantra was misunderstood. From a highly evolved spiritual science, Tantra was demeaned as a tool for magical or occult power or an enhancer of sensual enjoyment.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTantra is none of these. It is an ancient discipline that provides vast learning, a deep understanding of life, and a methodology to attain Self-realization.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJnana Sankalini Tantra is a beautiful and meaningful dialogue between Lord Shiva and his consort, Parvati. In Tantric practices, both Shiva and Parvati are worshipped together, since the former represents consciousness and the latter, in the form of shakti, symbolizes energy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn tantric meditation, inner bliss can be obtained by arousing energy latent in humankind and uniting it with Shiva. Tantra uplifts consciousness in order to embrace the cosmic spirit.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eFrom the Jacket\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eModern civilization is a marvel of technological accomplishment, material wealth, and communication systems that have shrunk the world in a nutshell. Despite the wealth and ease of modern life, people are not satisfied and are unaware of the inner bliss humanity may experience arousing the powerful energy latent in each human being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book by Paramahamsa Prajnanananda explains the true sacred meaning and hidden truths of tantric meditation, one of the most ancient and highest spiritual sciences. He reveals\u003cspan\u003e Tantra's \u003c\/span\u003einner meanings in the light of his philosophical knowledge, which arises from his own direct inner experience and wisdom. His mystic, non-sectarian and universal approach, as well as the wisdom he imparts, make him a binding and bridging force between East and West.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eParamahamsa Prajnanananda is a teacher of Kriya Yoga, an ancient system of meditation. He is the disciple and successor of Paramahamsa Hariharananda. A truly powerful and loving teacher, author, and speaker on world religion, well-versed in the scriptures of the East and West, he combines divine compassion for humanity with his love for God and his mastery of complex philosophical thoughts. On his 39th birthday, the title of Paramahamsa, the highest title reserved for monks who attain the summit of realization, was conferred upon him by his loving and divine master.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe sets an example to one and all on how to realize the connection between ourselves and the Divine; how to surrender and unfold our infinite potential to its fullest in order to be or become anything we wish, without losing sight of the highest goal in life. Thus, his disciples are encouraged to follow his exemplary life and his teachings with enthusiasm and faith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis loving guidance and deep compassion have won him the devotion and faith of countless disciples around the world whose lives he has transformed.\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;\"\u003eParamahamsa Prajnanananda, the current head of the Kriya institutions started by Paramahamsa Hariharananda, has taken on his Master's mission of bringing the ancient secret teachings within the reach of common people who are thirsting for spiritual knowledge. Paramahamsa Prajnanananda was born in 1960 in the village of Pattamundai in Orissa, India. He has always been a sincere seeker of truth. After a childhood filled with prayer and a youth enriched by education joined with meditation, the former Triloki Dash became a caring teacher as a professor of Economics and guided and inspired many of his students spiritually.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a college student, through an unquenchable thirst for God, he met many saints and visited many ashrams in the Himalayas, looking for a spiritual guide. While still a student, he met his master Paramahamsa Hariharananda, who initiated him into the path of Kriya Yoga. Brahmachari Triloki Dash was later initiated into the glorious path of Sannyas by his master, becoming Swami Prajnanananda Giri. On August 10, 1998, on his 39th birthday, the title of Paramahamsa, the highest title reserved for monks who attain the summit of realization, who are inspired and divine teachers, guides and saints, was conferred upon him by his loving and divine master Paramahamsa Hariharananda,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA truly powerful and extremely loving teacher, author and speaker on world religion, well versed in the scriptures of the East and West, he combines divine compassion for humanity with his love for God and his mastery of complex philosophical thoughts. His vast knowledge and his oratory and intellectual skills are fully utilized in interpreting deep philosophical thoughts in the light of modern science and psychology. His metaphorical interpretation of the scriptures is very unique. Using Kriya's Yoga as a reference point and an interpretative tool, Prajnananandaji manages to reveal the hidden truths contained in the most complex passages of the sacred texts in ways which make the meanings relevant and helpful in our daily lives. .\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith thought-provoking statements and revelatory explanations, quotations from the Bible and the Bhagavad Gita, and incidents from the lives of great souls, Paramahamsa Prajnanananda distils the wisdom of the ages into clear, relevant instructions on leading a moral and spiritual life in the world today. Without being overly pedantic, yet incorporating the texts of countless scriptures within his lectures, Paramahamsa Prajnananandaji does what most religious teachers stop short of doing and what most of us are thirsting for: he gives step-by-step methods for achieving self-realization. Gearing his lectures to the modern world of East and West, peppering them with colourful anecdotes, in his humorous yet compassionate style, with constant words of encouragement to those who must continue to live in the world, he guides disciples with the love of a mother. To those who are baffled by the vastness of ancient scriptural wisdom, the clear, concise and immensely helpful hints and guidance he provides, help to make sense of book learning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe power of his teachings lies in their simplicity and direct relevance to our lives. He teaches one of the simplest truths of the scriptures. One needs not only the desire for salvation but also the guidance of the Guru and the regular practice of meditation and then and only then comes realization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eParamahamsa Prajnanananda teaches only one lesson: the lesson of love Through not only the study of scriptures, and the practice of meditation, but through every action and every breath, he urges us to realize that we are all divine and to\/achieve that blissful state of divine love and contentment, through basic self-discipline and the practice of simple yogic principles.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis loving guidance and deep compassion have won him the devotion and faith of countless disciples around the world whose lives he has transformed.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003ePART I\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eThe Vedic Culture\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Science of Tantra\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDefinitions of Tantra\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMisinterpretation through the Ages\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eConsciousness and Energy\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTantric Literature\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntegration between the\u003cspan\u003e Vedas \u003c\/span\u003eand Tantra\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Sacred Trilogy\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTantra as a Philosophy\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Seven Steps\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Triple Qualities of Nature\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Five Principles\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTables 1-4\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSpiritual Significance of the Cremation Ground\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eShava Sadhana\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMunda Sadhana\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKapalika\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAghora Sadhana\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGuru and disciple\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Disciple's Role\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Disciple's Role\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiksha\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIshta Devata\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIshta Mantra\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJapa\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKundalini and the\u003cspan\u003e Chakras\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSummary\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePART II\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJnana Sankalini Tantra\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\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":"Paramahamsa Prajnanananda","offers":[{"title":"Paperback","offer_id":41566710431882,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566710464650,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/15551_2048x2048_d699c060-3e5c-48ea-a253-505caabe0c21.jpg?v=1659080319"},{"product_id":"the-serpent-power-shat-chakra-nirupana-and-paduka-panchaka","title":"The Serpent Power","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis work is a description and explanation in fuller detail of the Serpent Power (Kundalini Shakti), and the Yoga effected through it, a subject occupying a pre-eminent place in the Tantra Shastra. It consists of a translation of two Sanskrit works published some years ago in the second volume of my series of Tantrik Texts, but hitherto untranslated.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn my work “Shakti and Shakta” I outlined for the first time the principles of “Kundali-Yoga” so much discussed in some quarters, but of which so little was known.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work is a description and explanation in fuller detail of the Serpent Power (Rundali Shakti), and the Yoga affected through it, a subject occupying a pre-eminent place in the Tantra Shastra. it consists of a translation of two Sanskrit works published some years ago in the second volume of my series of Tantrik Texts, but hitherto untranslated. The first, entitled “Shatchakranirupana” (“Description of and Investigation into the Six Bodily Centres “), has as its author the celebrated Tantrik Purnananda Svami, a short note on whose life is given later. It forms the sixth chapter of his extensive and unpublished work on the Tantrik Ritual entitled “Shritattvachintamani “. This has been the subject of commentaries by among others Shangkara and Vishvanatha cited in Volume II of the Tantrik Texts, and used in the making of the present translation. The article here translated from the Sanskrit is by Kalicharana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second text called “Paduka-Panchaka” (“Fivefold Footstool of the Guru “, deals with one of the Lotuses described in the larger work. To it is appended a translation from the Sanskrit of -a commentary by Kalicharana. To the translation of both works, I have added some further explanatory notes of my own. As the works translated are of a highly recondite character, and by themselves unintelligible to the English reader, I have prefaced the translation with a general Introduction in which I have endeavoured to give (within the limits both of a work of this kind and my knowledge) a description and explanation of this form of Yoga. I have also included some plates of the Centres, which have been drawn and painted according to the description of them as given in the first of these Sanskrit Texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt has not been possible in the Introduction to do more than give a general and summary statement of the principles upon which Yoga, and this particular form of it, rest. Those who wish to pursue the subject in greater detail are referred to my other published books on the Tantra Shastra. In Principles of Tantra will be found general Introductions to the Shastra and (in connection with the present subject) valuable chapters on Shakti and Mantras, in my recent work, Shakti and Shakta (the second edition of which is as I write reprinting), I have shortly summarised the teaching of the Shakta Tantras and their rituals. In my Studies in the Mantra Shastra, the first three parts of which have been reprinted from the “ Vednta Kesart,” in which they first appeared, will be found more detailed descriptions of such technical terms as Tattva, Causal Shaktis, Kala, Nada, Bindu, and so forth, which are referred to in the present book. Other works published by me on the Tantra, including the “Wave of Bliss,” will be found on the page advertisements.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe following account of Purnananda, the celebrated Tantrika Sadhaka of Bengal, and author of the “Shatchakranirupana,” has been collected from the descendants of his eldest son, two of whom are connected with the work of the Varendra Research Society, Rajshahi, to whose Director, SJ. Akshaya Kumara Maitra, and Secretary, SJ. Radha Govinda Baisak, I am indebted for the following details:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePurnananda was a Rahri Brahmana of the Kashyapa Gotra, whose ancestors belonged to the village of Pakrashi, which has not as yet been identified. His seventh ancestor Anantacharya is said to have migrated from Baranagara, in the district of Murshidabad, to Kaitali, in the district of Mymensingh. In his family were born two celebrated Tantrika Sadhakas—namely, Sarvananda and Purnananda. The descendants of Sarvananda reside at Mehar, while those of Purnananda reside mostly in the district of Myinensingh. Little is known about the worldly life o Purnananda, except that 1w bore the name of Jagadananda, and copied a manuscript of the Vishnupuranam in the Shak-a year 1448 (A.D. 152C). This manuscript, now in the possession of one of his descendants named Pandit Han Kishore Bhattacharya, of Raitali, is still in a fair state of preservation. It was brought for inspection by Pandit Satis Chandra Siddhantabhushana of the Varendra Research Society. The colophon states that Jagadananda Sharma wrote the Purana in the Shaka year 1448.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Jagadananda assumed the name of Purnananda when he obtained his Diksha (Initiation) from Brahmananda and went to Kamarupa (Assam), in which province he is believed to have obtained his “Siddhi or state of spiritual perfection in the Ashrama, which still goes by the name of Vashishthashrama, situated at a distance of about seven miles from the town of Gauhati (Assam). Purnananda never returned home, but led the life of a Paramahansa and compiled several Tantnika works, of which the Shritattvachintamani, composed in the Shaka year 1499 (A.D. 1577), Shyamarahasya, Shaktakrama, Tattvanandatarangini, and Yogasara are known. His commentary on the Kalikakarakuta hymn is well-known. The Shatchakranirupana, here translated, is not, however an independent work, but a part of the sixth Patala of the Shrtattvachintamani. According to a genealogical table of the family of this Tantrika Acharya and Virchara Sadhaka, given by one of his descendants, Purnãnanda is removed from his present descendants by about ten generations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work has been on hand for some five years, but both the difficulties of the subject and those created by the war have delayed its publication. I had hoped to include some other plates of original paintings and drawings in my possession bearing on the subject, but present conditions do not allow for this, and I have therefore thought it better to publish the book as it stands rather than risk further delay.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe two Sanskrit works here translated—Shat-chakranirupana C’ Description of the Six Centres, or Chakras “) and Paduka-Panchaka (“ Fivefold Footstool “)—deal with a particular form of Tantrik Yoga named Kundalini Yoga, or, as some works call it, Bhuta-shuddhi. These names refer to the Kundalini Shakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the Elements of the body (Bhuta-shuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Shat-chakra-bheda, or piercing of the six Centres or Regions (Chakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kundalini Shakti, which, in or4er to give it an English name, I have here called the Serpent Power.’ Kundala means co1ed. The power is the Goddess (Dev) Kundalini or that which is coiled; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. Kundalini is the Divine Cosmic Energy in bodies (v. post). The Saptabhumi, or seven legions (Lokas),’ are, as popularly understood, an exoteric presentment of the inner Tantrik teaching regarding the seven centres.’\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Yoga is called Tantrik for a twofold reason. It will be found mentioned in the Yoga Upanishads which refer to the Centres, or Chakras, and in some of the Puranas. The treatises on Hatha yoga also deal with the subject. We find even similar notions in systems other than the Indian, from which possibly in some cases they have been borrowed. Thus, in the Risala-i-haq-numa, by Prince Mahomed Dara Shikoh,’ a description is given of the three centres “Mother of Brain,” or “Spherical heart” (Dil-i-muddawar); the “Cedar heart” (Dil-i-sanowbarj); and the Dil-i-nilofari, or “Lily heart “, Other references may be found in the works of the Mahomedan Sufis. So some of the Sufi fraternities (such as the Naqshbandi) are said to have devised, or rather borrowed, from the Indian Yogi8 the kundalini method as a means to realization. I am told that correspondences are discoverable between the Indian (Asiatic) Shastra and the American-Indian Maya Scripture of the Zunis called the Popul Vuh. My informant tells me that their “air tube” is the Sushumna; their “twofold air tube” is the Nadis Ida and Pingala. “Hurakan,” or lightning, is Kundalini, and the centres are depicted by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other communities. That the doctrine and practice should be widespread, we might expect, if it has a foundation in fact. This form of Yoga is, however, in particular, associated with the Tantras or Agamas, firstly, because these Scriptures are largely concerned therewith, in fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship but of its occultism. Next, Yoga through action on the lowest centre seems characteristic of the Tantrik system, the adepts of which are the custodians of the practical knowledge whereby the general directions in the books may be practi0ally applied. The system is of a Tantrik character also in respect of. its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the “soul” or life, such as the blood, the heart and the breath. Generally, the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness—a relic of which notion we still preserve in phrases such as “take it to heart” and “learn by heart “. Sadhaka, which is one of the five functions of Pitta,’ and which is situated in the heart, indirectly assists in the performance of cognitive functions by keeping up the rhythmic cardiac contractions, and it has been suggested ‘ that it was perhaps this view of the heart’s construction which predisposed Indian physiologists hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of the cerebrospinal system and in the upper brain (Sahasrara), which they describe, though the heart is also recognized as a seat of the Jivatma, or embodied spirit, in its aspect as a vital principle or Prana It is for the reasons mentioned that the first verse of the Shat-chakra-nirupana here translated speaks of the Yoga which is to be achieved “according to the Tantras” (Tantranusarena)—that is, as kalicharana, its Commentator, says, “following the authority of the Tantras\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRecently some attention has been given to the subject in Western literature of the occult kind. Generally, its authors and others have purported to give what they understood to be the Hindu theory of the matter, but with considerable inaccuracies. These are not limited to the works of the character mentioned. Thus, to take but two instances of these respective classes, we find in a well-known Sanskrit dictionary’ that the Chakras are defined to be ‘ circles or depressions (sic) of the body for mystical or chiromantic purposes,” and their location has in almost every particular been wrongly given. The Muladhara is inaccurately described as being “above the pubis “. Nor is the Svadhishthana the umbilical region. Anahata is not the root of the nose, but is the spinal centre in the region of the heart; Vishuddha is not “the hollow between the frontal sinuses,” but is the spinal centre in the region of the throat. Ajna is not the fontanelle or union of the coronal and sagittal sutures, which are said to be the Brahmarandhra,’ but is in the position allotted to the third eye, or Jnanachakshu. Others, avoiding such gross errors, are not free from lesser inaccuracies. Thus, an author who, I am informed, had considerable knowledge of things occult, speaks of the Sushumna as a “force” which” cannot be energised until Ida and Pingala have preceded accompaniment of violent shock the spinal marrow,” and which, ‘sacral plexus, passes along the on the brain, with the result “himself to be an unembodied abyss of empty space, struggling unutterable “. He also writes Kundalini is called Nadi; that it,” “passes the through each section of the awakening of the spinal cord and impinges that the neophyte finds soul alone in the black against dread and terror that the “current” of the Sushumna extends as a nerve to the Brahmarandhra; that the Tattvas are seven in number; and other matters which are inaccurate, The Sushumna is not a “force,” and does not pass and impinge upon anything, but is the outer of the three Nadis, which form the conduit for the force which is the arousing of the Devi called Kundalini, the Cosmic Power in bodies, which force is not itself a Nadi, but passes through the innermost, of Chitrini Nadi, which terminates at the twelve-petalled lotus below the Sahasrara, from which ascent is made to the Brahmarandhra. It would be easy to point out other mistakes in writers who have referred to the subject. It will be more profitable if I make as correct a statement as my knowledge admits of this mode of Yoga. But I desire to add that some modern Indian writers have also helped to diffuse erroneous notions about the Chakras by describing them from what is merely a materialistic or physiological standpoint. To do so is not merely to misrepresent the case, but to give it away; for physiology does not know the Chakras as they exist in themselves—that is, as centres of consciousness—and of the activity of Sukshma Prana-vayu or subtle vital force; though it does deal with the gross body which is related to them. Those who appeal to physiology only are likely to return non-suited.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Arthur Avalon","offers":[{"title":"Default Title","offer_id":41566726520970,"sku":"","price":599.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SERPENTPOWER.jpg?v=1660391855"},{"product_id":"the-garland-of-letters-essays-on-tantra-mantra-sastra","title":"The Garland of Letters","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is an attempt to explain to an English-knowing reader an undoubtedly difficult subject. It is natural that given the difficulty and the mystery that surrounds the subjects strangers to India have failed to understand Mantra. They jumped to the conclusion that it is –meaningless superstition.” This is the familiar argument of the lower mind which says –what I cannot understand can have no sense at all.” Mantra is, it is true, meaningless to those who do not know its meaning. But others do, and to them, it is not –superstition.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Mantra-Sastra is worthy of a close study which, when undertaken, will disclose elements of value to minds free from superstition, of metaphysical bent and subtle seeing (Suksmadarsin). A profound doctrine, ingeniously though guardedly set forth, is contained in the Tantras of Mantra-Sastra or Agama.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is, as the sub-title states, a Collection of Studies in, or Essays upon, particular subjects in the Mantra-Sastra, a term which is commonly applied to the Tantra-Sastra. It is practically composed of two parts. After Chapter 1, which deals with the –Word,” Chapters 2-9 treat the Principles of the general doctrine of Sabda. Chapters 10-21 are elucidations of some subjects in the Tantra-Sastra which adopt the Mimamsa doctrine of Sabda with some modifications to meet its doctrine of Sakti. Chapters 12, 28 and 29 deal with the Mantras –Om” and the Gayatri.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn understanding of such terms as Sakti, Nada, Bindu, the Causal Saktis of the Pranava, BIjamantras and so forth, is essential for, those who would understand the Sastra in which they appear Hitherto knowledge of these matters has been confined (where it exists at all) to the Gurus and Sadhakas. This does not mean that my information has been gathered from oral sources only. On the contrary, the substance of it may be found in the Tantras. These are however generally unknown. The ‘definitions must be sought in many Sastras. When found they must be explained by the aid of general Sastric knowledge and of Upasakas who possess the tradition. As regards technical terms, I refer my readers to other .books which I have published, in particular, “Sakti and Sakta, The Serpent Power,” and the volumes of the series called “The World as Power” describing the chief concepts of Indian Philosophy and Religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapters 10-21 and 14 are reprinted from the Journal of the Vedanta-Kesari. Chapters 22-23 on “Om” and the “Necklace of Kali” appeared in East and West, and Chapters 28-29 on Mantrasadhana and the “Gayatri” in the Introduction to my edition of the Mahanirvana Tantra, which is now superseded, as regards the Introduction, by the fuller account of the Tantras and Tantrik ritual given in my volume, Sakti and sakta,” and as regards the Text, by another and more correct edition which I have in preparations. Chapter 30 on the “Gayatri as an exercise of Reasoning” is a reprint of a paper read by me before the Indian Rationalistic Society at Calcutta and has been previously published in its Bulletin. Ten of the papers dealing with general principles were delivered by me in 1919 as Extension Lectures at the instance of the National Council of Education, Bengal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs I write the concluding lines of this preface heard by the ancient and desolate Temple to the Sun-Lord at Konaraka in Northern Orissa, a continuous rolling sound like that of the Mahamantra is borne to me from afar. I heard the same sound many years ago at the Pemiongchi monastery when some hundred Buddhist monks rolled out from the depth of their bodies the mantra Om. Their chant then suggested the sea, as the sea now suggests the Mantra. Here where the sound is heard are green woods, bushes of jasmine, cacti in bloom and the rose and yellow of the Karavira and Kalika flowers. Travelling however, whence it comes some two miles seaward, the eye surveys a wide wild waste of land, with here and there sparse clumps of Ketaki, stretching from the world-famous Temple of the \"Lord of the Universe” in the south to the Golra jungle on the North. On the Eastern edge the surf of the Bengal Ocean in great waves, marbled with foam with creaming crests, whipped into filmy vapour by the wind, ceaselessly beats upon the lonely shore. The waves as all else are Mantra, for Mantra in its most basal sense is the World viewed as — and in its aspects of— sound. But as I have explained in the Text we must distinguish between Natural Name in its pure sense as the sound of the constituent forces of a thing and the sounds made by the thing when so produced. All lands and therefore movements form the “Garland of Letters,” which is worn by the Divine Mother, from whose aspects as Om or the General Sound (Samanyaspanda) of ± first creative movement all particular sounds and things some. For all things may be rendered in terms of sound. The Universe is movement The Letters are the sound of particular movements. These are audible as the gross letters that Kali, the Source of movement, wears as a garland around Her neck.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e CONTENTS\u003c\/strong\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"5%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003eV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eVak or the Word\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eArtha, Pratyaya and Sabda\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eAsabda and Parasabda\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eParasabda Causal sabda\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSakti as Stress\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eEternality of Sabda\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSabda as Language\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eNatural Name\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eVaidika— Sabda\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Tattvas\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSakti — Potency to Create\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eNada— the First Produced Movement\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eBindu or sakti— Ready to Create\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eMaya Tattva\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe kancukas\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eHamsa\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eKamakala\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe gross tattvas and their lords\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eCausal saktis of the pranava\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe kalas\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe garland of letters or varnamala\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eOm\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe necklace of Kali\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eDhavani\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eSun, Moon and fire\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eBija-mantra\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003esadadhvas\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eMantra-sadhana\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eGayatri-mantra\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Gayatri mantra as an exercise of reasoning\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eAtma sadhana\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\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\/nae228b.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\/nae228c.jpg\"\u003e\u003c\/center\u003e","brand":"Arthur Avalon","offers":[{"title":"Default Title","offer_id":41566734024842,"sku":"","price":425.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/GARLANDOFLETTERS.jpg?v=1660390700"},{"product_id":"principles-of-tantra-parts-i-and-ii-the-selected-works-of-sir-john-woodroffe-arthur-avalon","title":"Principles of Tantra, Parts I and II","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is a defence of the Tantra, of which Sastra the author is an adherent and a polemic, undertaken in the interests of Hindu orthodoxy in its Sakta and Tantrika form against secularism on the one hand, and on the other the religious eclecticism and various reforming movements, of which, when the book was first written, the Brahmasamaj was a leading type. In fact, in parts, the book reads like an orthodox Catholic protest against modernism and is thus interesting as showing how many fundamental principles are common to all orthodox forms of belief, whether of the West or of the East.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author of the Tantratattva (on which this translation is based)is a well-known Tantrik Pandit, preacher, and secretary of the Sarvamgalasabha of Benares, who knew no English. His work, which is written in Bengali, may therefore be taken to be an accurate popular statement of modern orthodox views on the subject treated by him. The word Tattva is a very comprehensive one, which is by no means always easy to translate. The author has rendered the title of the book as Principles of Tantra, though, maybe, it should be Subjects of Tantra. The work deals with chosen topics of Tantra. This, however, also involves a statement of certain fundamental principles which govern Sastrik teaching on the subjects dealt with, and this as well as the contents of possible future volumes must be the justification for giving the book an ambitious title.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMEDIAEVAL \"Hinduism\" (to use a convenient, if somewhat vague, term) was, as its successor, modern Indian orthodoxy, is, largely Tantrik. The Tantra was then, as it is now, the great Mantra and Sadhana' Sastra (Scripture), and the main, where not the sole, source of some of the most fundamental concepts still prevalent as regards worship, images, initiation, yoga, the supremacy of Guru, and so forth. This, however, does not mean that all the injunctions which are to be found in the Sastra are of universal acceptance, as is pointed out in the Introduction which follows. This Introduction, however, is but a mere sketch of that which I hope to develop in a future volume after the ritual (in its widest sense) has been dealt with in detail. What is, in fact, wanted in this matter is an accurate statement of the facts; whereas up to now such cursory accounts of the Tantra as have appeared are as a rule mere general statements by way of condemnation of it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the earliest of such accounts in English is contained in that interesting though biased and, in essential respects, ill-understanding work. written by W. Ward, and published by the Serampore Mission in 1818. In this book, Horace Hayman Wilson wrote, in his well-known \"essays,\"’? that Ward’s information was merely oral and might be regarded as un-satisfactory. It is a fuller account, however, than his own, and contains a certain amount of information which is fairly accurate with some which are not so. The author, however, like so many of his English successors, was influenced by a strong racial and credal bias, which in the old style he quite frankly and honestly displayed to view. With a strong faith in Protestant Christianity, he combined exaggerated notions of the universal piety and morals of his own people who professed it.' On the other hand, he wrote at a time when, according to his account, Hinduism was at a low ebb, and in its lower forms apparently productive of many evils, Contrasting, awesome of his; successors have since done, an over-painted picture of Western \"Light\" with a fictitious or exaggerated Eastern \"Darkness,\" he expressed himself, as some. of them have also since done, much perturbed by. the fact \"that for some time pasta very unjust and unhappy impression appeared to have been made in the public mind by encomiums passed on the Hindu writings.\" He was certainly not himself guilty of the offence he here deplored. For we are told by him that the ‘Hindu system is the most puerile, impure and bloody of any system of idolatry that was ever established on earth\" amongst ‘‘an idle, effeminate, and dissolute people’ of \"‘disordered imaginations,\" who ‘frequent their temples not for devotion, but for the satisfaction of their licentious’ appetites,\" The result of this alleged general depravity is stated in the extraordinary charge that ‘a chaste woman faithful to her husband is scarce to be found in all the millions of Hindus,\" whose ‘notions of the evil of sin are so superficial\" that \"they cannot be expected to promulgate the doctrine\" of endless punishment in Hell-fire.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGiven these circumstances, we are not surprised to find that he had only eyes for that which he understood to be bad. The good which is to be found in other religions is of no value to the mere controversialist. Thus, given the general brevity of his account, over-lengthy descriptions are set forth of such matters as how to kill an enemy by making his image in bull’s- dung, taking it to a burning ground, then boiling the flesh of a ‘hawk with spirits in a skull, with invocations to Antaka; charms against snake-bite, and so forth. Ward, like many another who followed him (and I deal with his case as in many respects typical of the others), seems to have thought that the chief and practically the sale subjects of the Tantra were sensual rites and, black magic. It does not seem to have occurred to either him or them that, apart from its manifold secular contents, the Sastra is the repository of a high philosophic doctrine, and of the means whereby its truth may through bodily psychic and spiritual development be realized, It is doubtless less easy to understand and describe these matters. The Scripture, however, is misjudged if we look merely to practices to be found therein similar to those contained in Western Crimpier, such as \"Le Petit Albert,\" and other even less reputable works. A cursory glance it is true, is thrown on higher matters, but with the same result. The lofty doctrines of Yoga, which the author of a quite recent work finds to be, ‘with its repulsive developments much the same as Shamanism, was long ago declared by his predecessor to be absurd, impious, and ridiculous. It is not surprising, therefore, to find that the more disputable theories and ill-famed practices of some of the Tantras are not accurately described, and are induced misunderstood. Whatever we may think of such doctrines, they are not truly represented by the statement that a certain division of worshippers seck to \"blunt the edge of the passions with excessive indulgence.\"\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work, by an Indian Pandit, is a presentment, the first of its kind, of the principles of that development of the Vaidika Karmakanda which, under the name of the Tantra Sastra, is the scripture (Sastra) of the Kali age. This Sastra, together with its accompanying oral tradition, is the voluminous source of the greater part of the Hindu ritual, Hathayoga, and the various forms of spiritual training which pass under the generic term \"Sadhana.\" In fact, both popular and esoteric Hinduism is, in its practical aspects, largely Tantrik.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRecently an increased interest has been shown in Hindu beliefs. Hitherto, however, attention has been chiefly directed to those great Vedantik principles, which, subsumed, to a greater or less degree, in the beliefs and practices of all the Hindu sects are yet, in their conscious realization, the very end only of the highest spiritual effort. Little has been done to present the practical application of those principles in the particular form which they assume in the various divisions, methods, and rituals of the Indian worshippers. This side of the practice, though neglected, has both intrinsic values and helps to a clearer and deeper understanding of the general principles than can be gathered from any bare theoretical statement of them. Ritual and spiritual exercise are objectively considered their pictorial statement, as they are subjectively the effective means of their realization. The knowledge of hymn, and legend, of worship and sadhana, will alone give that full knowledge of the Hindu spirit without which its religious and philosophical conceptions are likely to be but poorly understood. The present development of Upasana (worship) and sadhana can only be learnt from the Tantra, which is the Mantra and Sadhana Sastra and its accompanying oral traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome years ago, Professor Cowell wrote, \"the Tantras form a branch of literature highly esteemed, though at present much neglected’’; yet, as Professor Sir Monier Williams' has more recently pointed out, none of the numerous Tantras had, when he wrote,’ been printed in Europe or investigated or translated by its Orientalises.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe account, which the work last cited gives of them, itself affords, by its meagre character and inaccuracies, evidence of the lack of information on the subject of which its author speaks. Thus the mudra of the Panchatattva does not, as there stated, mean ‘\"‘mystical gestures,\" but, in the case of the rajasika and tamasika panchatattva, parched cereal of various kinds as defined by the Yogini Tantra.* In the sattvika sadhana it has another and esoteric meaning,’ equally dissimilar from the sense of the term ‘‘mudra\" as that word is employed in ordinary upasana and Hatha yoga. ‘‘Nigama\" is not the name of a \"sacred book appealed to by Dakshinacharins\" as opposed to \"Agama,\" but is that form of Tantra in which the Devi is guru instead of Sisya, as opposed to \"Agama,\" in which the Devi is sisya and Siva is guru.‘ It follows, therefore, that Agama does not mean ‘‘a sacred book appealed to by Vamacharins\"’ as opposed to Nigama of the followers of Dakshinachara. Nor is the term Vamiachirin itself a synonym for Kaula, for a person may be the first without being the second.* The Mahanirvana Tantra is not the only Tantra \"attributed to Siva,\" but all Sastra so-called has Him as its Revealer and Ganeéa as its scribe. The Siradatilaka and Mantramahodadhi are not Tantras, but Tantrik compendia and commentaries. The T4ntrik rite called Bhitaguddhi does not mean \"removal of demons.\"? but the purification of the elements (earth, air, fire, etc., and the tattvas of which they are derivatives) in the body of the sadhaka, and so forth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs might be expected, errors abound in accounts given by authors claiming less expert competence, whether European or Indian. Thus an Indian writer’ explains the Mudra of the Panchatattva to be \"gold or coins.\" It is true that \"coin\" is one of the meanings of the term ‘‘Mudra,\" but even in the absence of special information, it might have reasonably been surmised that \"Tantriks\" do not worship with a gold mohur or rupee. Nor is the Sakti, which is by these and other rites worshipped, material force, as was supposed by the founder of the Bharatavarshiya Brahmasamaj, who wrote some years ago of the European materialists of his day as \"Saktas offering dry homage to force victorious over the European Bhaktas, worshippers of the God of Love.’’* Nor is it the fact \"that Saktas divide themselves into the Dakshina and Vama classes according to whether they attach the greater importance to the male or to the female principle respectively\" and so forth.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152b.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152c.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152d.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152e.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152f.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152g.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152h.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152i.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152j.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152k.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152l.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152m.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152n.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152o.jpg\"\u003e\u003c\/center\u003e","brand":"Arthur Avalon","offers":[{"title":"Default Title","offer_id":41566738186378,"sku":"","price":1100.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/PRINCIPLESOFTANTRA.jpg?v=1660389169"},{"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":"siva-sutras-the-yoga-of-supreme-identity-jaideva-singh","title":"Siva Sutras","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Saiva philosophy of Kashmir is generally called Trika Sastra, because it is the philosophy of the triad  (1) Siva (2) Sakti (3) Nara _ the bound soul or (1) para- the highest (2) parapara- identity in difference and (3) apara difference.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe literature on the Trika system of Kashmir falls into three categories:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(1) the Agama Sastra\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(2) the Spanda Sastra\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(3) the Pratyabhijna Sastra.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAgama Sastra is considered to be a revelation by Siva. It lays down both the principles and practices of the system. The most important Agama of the Trika system was known as the Siva Sutras.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSiva Sutras are considered to be a revealed book of Yoga: the supreme identity of the individual self with the Divine. Here an English translation of the Siva Sutras has been provided, together with an abstract of each sutra, throwing a flood of light on the entire system of Saiva Yoga. A glossary of technical terms and an index are appended for the convenience of the reader.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFour commentaries on Siva Sutras are available at present, the Vimarsini commentary of Ksemaraja in prose, the Siva-sutra-vrtti by some anonymous author in prose, and the Siva-sutra-varttikam by Varadaraja in verse.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Siva-Sutra-vrtti is so close to Vimarsini that it appears to be either a preliminary draft or a later abstract of the Vimarsini. There is a strong presumption that the author of the Vrtti was Ksemaraja himself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Jaideva Singh has studied the book with the help of his guru Swami Laksmana Joo, the sole surviving exponent of this system in Kashmir and has provided an English translation of the Sutras together with the commentary of Ksemaraja.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subject matter is arranged as under:\u003cbr\u003eEach Sutra is given in Devanagari as well as in Roman Script. Then the meaning of every word of the Sutra is given in English, followed by a translation of the whole Sutra. This is followed by the Vimarsini Commentary in\u003cspan\u003e Sanskrit \u003c\/span\u003eand its English translation, copious notes on important and technical words and a running exposition of the main ideas of the Sutra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA long introduction, together with an abstract of each Sutra, throws a flood of light on the entire system of Saiva Yoga. A glossary of technical terms and an index are appended for the convenience of the reader.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eA year before his death, my revered Guru MM. Gopinath Kaviraja called me and said, \"Recently one translation of Siva-Sutras into Hindi and another into English have been brought to my notice. I have been both pained and shocked by the flagrant errors committed by these translators. It is my earnest wish that you prepare another translation of this great book into English.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy Guru's wish was more than a command to me. I looked into the translations referred to. A new interpretation should always be welcome, but when it goes against the very spirit and tradition of the system, it becomes a pernicious procedure. To cite one instance, the 5th sutra of the first section is worded as 'udyamo Bhairavah'. The word udyama has been translated as 'exertion'. The first section deals with Sambhava-upaya, even the veriest tyro of Saivagama knows that Sambhava upaya has nothing to do with exertion, and so 'udyama' does not and grammar of the Sanskrit language has been twisted and tortured to yield certain pre-conceived meanings. Such preposterous translation is, to say the least, a literary crime.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI had made a promise to carry out the commands of my Guru, but when I tried to understand the text, I found myself at sea. I was afraid of setting pen to paper lest I should do injustice to this great scripture. Kaviraja ji was too ill to teach. So I studied the text word by word with the help of Acarya Rameshvara Jha who is a great Sanskrit scholar and fully conversant with Saivagama. I am very grateful to him for his help. I felt, however, that I should study it further with the help of one who has been brought up in the Saivagama tradition. So I approached my old Guru, Svami Laksmana Joo of Kashmir who, in spite of his old age and a heavy schedule of engagements with a number of scholars who had gathered around him, kindly agreed to help. He taught me the sutras together with the commentary of Ksemaraja and gave a luminous exposition of some very knotty problems, I am deeply beholden to him for unravelling the meaning of this difficult text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKsemaraja, in the introductory portion of his commentary, says that since many incongruous expositions had been given by the commentaries extant in his time, he undertook to write a new commentary in due conformity with the old tradition. I have, therefore, translated the sutras along with the Vimarsini commentary of Ksemaraja. The style of Ksemaraja is somewhat involved, and so it has been an uphill task to translate his commentary into English. I have tried my best to make the translation as clear and readable as possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFour commentaries on Siva-sutras are available at present, the Vimarsini commentary of Ksemaraja in prose, the Siva-sutra-vrtti by some anonymous author in prose, the Siva-sutra-varttikam by Bhaskara in verse, and the Siva-sutra-varttikam by Varadaraja in verse.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Siva-sutra-vrtti is so close to Vimarsini that it appears to be either a preliminary draft or a later abstract of the Vimarsini. There is a strong presumption that the author of the Vrtti was Ksemaraja himself. The Varttikam by Varadaraja is only a rehash of the Vimarsini in Verse. The Varttikam by Bhaskara is an independent commentary. He differs in places from Ksemaraja. I have indicated this in my notes or exposition wherever necessary. Ksemaraja's commentary is so detailed and scholarly that it has practically elbowed every other commentary out of existence. I have, therefore, duly followed Ksemaraja in my exposition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have adopted the following plan in the book. Each sutra is given both in Devanagari and Roman script. Then the meaning of every word of the sutra. This is followed by the Vimarsini commentary in Sanskrit. The commentary is then translated into English. After this, copious notes are added on important and technical words. Finally, I have given a running exposition of the main ideas of the sutra in my own words.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA long Introduction has been given in the beginning this is followed by an abstract of each sutra. At the end of the book, a glossary of all the technical terms and Index has been appended.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor me, this work has been a labour of love, without any financial and secretarial assistance whatsoever. My great Guru, MM. Gopinath Kaviraja passed away before the work could be completed. I can now only console myself by dedicating it to his revered memory.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eJaideva Singh (1893-1986) was a great scholar in musicology, philosophy and Sanskrit. A former principal of Y.D. College, Lakhimpur-Kheri, he served as Chief Producer in All-India Radio and among other posts acted as Chairman of U.P. Sangit Natak Academi. He was awarded Padma Bhushan by the Government of India in 1974. After his retirement, he settled in Varanasi to study with M.M. Gopinath Kaviraj. He dedicated the later part of his life to the study of Kashmir Saivism. he published several books in Hindi and English translations of Kashmir Saiva texts, such as Siva-Sutras, Spanda-Karika, Pratyabhijnahrdayam.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003e\u003cu\u003eSelect Reviews\u003c\/u\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003cu\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Siva Sutras are perhaps the most authoritative text of Kashmir Saivism and certainly, it is an outstanding treatise on a definite system of philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe experience of Sadasiva is 'I am this' and that of Iswara is 'This am I' and Sadvidya or Suddhavidya Tattva, where 'I' and 'This' side of experience are equally balanced. It is pertinently pointed out that this philosophy is unique in merging the sadhaka to a state of bliss (ananda) completely into the non-dualistic Siva.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eK.S. Ramakrishna Rao\u003cbr\u003eThe Hindu (Madras), 3 July 1979\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSiva Sutras Vimarsini is an important treatise on Saivism. The Sutras reveal the Yoga of the Supreme Identity of the individual self with the Divine.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe translator has done singular service by making the treatise accessible to those who are interested in the subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAssam Tribune\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable style=\"height: 3233.22px;\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"90%\"\u003eDEDICATED\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eBLESSING\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003evi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 35.5938px;\"\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e\u003ccenter\u003e\n\u003cp\u003eIntroduction\u003c\/p\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Main Sources of the Non-dualistic Saiva System of Philosophy and Yoga\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Philosophical Background of the Siva-Sutras-Ultimate Reality\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eManifestation\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eBondage\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eLiberation\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eUpayas for Liberation\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(i) Sambhavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(ii) Saktopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(iii) Anavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exlviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSummary of Contents of the Sutras -\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eI Section-Sambhavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003elviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eII Section-Saktopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003elx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eIII Section-Anavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003elxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 35.5938px;\"\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e\n\u003cp align=\"center\"\u003eSIVA SUTRAS-TEXT AND COMMENTARY\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eKsemaraja's Introduction to the Sutras\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e1-5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 35.5938px;\"\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e\n\u003cp align=\"center\"\u003eSECTION I - SAMBHAVOPAYA\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 1 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e6-15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 2 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e15-21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 3 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e21-24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 4 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e24-29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 5 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e29-32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 6 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e32-36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 7 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e36-40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 8, 9 and 10 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e41-47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 11 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e47-50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 12 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e51-52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 13 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e53-56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 14 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e56-58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 15 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e58-61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 16 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e61-63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 17 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e63-65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 18 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e65-68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 19 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e68-72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 20 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e72-75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 21 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e75-77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 22 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e77-81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003ccenter\u003eSECTION II SAKTOPAYA\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 1 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e82-86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 2 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e86-88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 3 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e88-96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 4 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e97-98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 5 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e99-102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 6 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e102-103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 7 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e104-118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 8 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e118-120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 9 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e120-122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 10 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e122-125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003ccenter\u003eSECTION III ANAVOPAYA\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 1 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e126-128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 2 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e128-132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 3 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e132-134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 4 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e134-138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 5 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e138-142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 6 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e142-146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 7 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e146-150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 8 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e150-152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 9 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e152-154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 10 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e154-156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 11 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e156-157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 12 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e157-158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 13 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e158-160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 14 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e160-161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 15 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e161-162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 16 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e162-165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 17 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e165-168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 18 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e168-170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 19 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e170-174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 20 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e174-176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 21 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e176-179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 22 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e179-182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 23 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e182-183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 24 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e183-185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 25 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e185-186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 26 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e186-189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 27 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e189-191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 28 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e191-193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 29 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e193-195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 30 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e195-198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 31 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e198-199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 32 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e199-202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 33 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e202-204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 34 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e205-206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 35 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e206-207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 36 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e207-209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 37 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e209-211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 38 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e211-215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 39 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e215-217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 40 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e217-218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 41 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e219-221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 42 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e221-223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 43 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e223-227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 44 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e227-229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 45 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e229-230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eConclusion.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e231-234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eGlossary of Technical Terms\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e235-263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSubject Index\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e265-266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eIndex to important Sanskrit Words\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e267-275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 148.188px;\"\u003e\n\u003ctd style=\"height: 148.188px;\"\u003eAlphabetical Index to the Sutras.\u003c\/td\u003e\n\u003ctd style=\"height: 148.188px;\"\u003e276-278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Jaideva Singh","offers":[{"title":"Paperback","offer_id":41566770299018,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566770331786,"sku":"","price":645.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SIVASUTRAS.jpg?v=1660389450"},{"product_id":"tantric-yoga-the-royal-path-to-raising-kundalini-power","title":"Tantric Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTantric Yoga is considered to be the highest and most rapid path to enlightenment. In this book, Gavin and Yvonne Frost present this ancient Eastern discipline in clear, concise and objective detail, and have adapted the material for Western lifestyles and modern use.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTantric Yoga teaches control of the body and its functions so that the tantrists may reach the ultimate spiritual experience. Students will learn to re-evaluate relationships, for this commitment to others demands equality between men and women.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSpecial to this book are rituals and meditations for ascending and descending the chakras. The authors particularly devote themselves to discussing how to work with activating the kundalini energy safely. Starting at the root chakra, the authors present exercises for activating the energy of each chakra, working upward in an orderly fashion. The cycle is completed by working back down, chakra by chakra. This creates a psychic loop that empowers you to overcome emotions, gain new knowledge and bring wisdom back into consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003en the late 1950's Gavin and Yvonne independently researched Eastern religions, avidly reading all available material. Between 1960 and 1976 Gavin made some fifteen trips to India and Pakistan searching for the remnant teachings of Tantra. In Thailand, he found the teaching of John Blofeld. From that start, Gavin was able to meet practitioners of a true path in Bengal. After several years of work and experiment, Gavin and Yvonne produced a reconstructed Western Tantra philosophy and life path they believe preserves the essence of the ancient teachings.\u003c\/p\u003e","brand":"Gavin Frost, Yvonne Frost","offers":[{"title":"Paperback","offer_id":41566783275146,"sku":"","price":400.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566783307914,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/tantricyoga.jpg?v=1659081941"},{"product_id":"beating-tantra-at-its-own-game-spiritual-sexuality","title":"Beating Tantra At Its Own Game","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Eastern Aspirant renounces sexuality, while Western Religion severely limits its expression. While not condoning Hedonism, Tantra introduces a middle path, extending the delights of male-female coupling into rarely attained Bliss, as Man approaches ever closer to that Ultimate Union with Godness. Through integrating all levels of human consciousness, by manipulation of the life currents, the usual short period of arousal, climax, and afterglow is extended for hours at a time without debilitation. This text lucidly discusses the WHAT, the HOW, and the WHY of exercises capable of transforming sensuality and sexuality into spirituality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSexual intercourse can be a very creative act. It is capable of stimulating energies of a very high positive and fulfilling nature. The Sex function is vitally important to people, in that it is a natural part of the body, but it also is important to remember that you are here to learn to master its energy and to master your own resources and use of life energy.\u003c\/p\u003e","brand":"Arthur Lytle","offers":[{"title":"Default Title","offer_id":42254515503242,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/beatingtantraatitsowngame.jpg?v=1662800398"},{"product_id":"a-method-for-tantric-bliss-the-ipsalu-formula","title":"A Method For Tantric Bliss","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA Method for Tantric Bliss presents a practical approach to spiritual awakening leading to a joyful experience of who you really are and your oneness with all things, your bliss. Created on a solid foundation of ancient principles and practices with deep psychological insights, The Ipsalu formula works for everyone who practices it.\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;\"\u003eA Method for Tantric Bliss began as the follow-up materials for the weekend course \"Living in Bliss\". Materials introduced in that intensive are included and greatly expanded here. The book can in no way replace the course. The awakening that happens there, the quantum leap of awareness, simply cannot be captured on paper. The group energy makes that magic happen. Being familiar with the conceptual basis in advance of the course allows one to go more deeply into that experience. Tantric Bliss draws from seventeen years of experience, guiding thousands of people through that sometimes hazardous process. New methods have been added and refined. We have learned how to manage the process safely and efficiently.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe current approach is more feminine than the earlier work, recognizing the cosmic importance of feeling states and matters of the heart. Any technique, with a few modifications, can be used to draw either predominately masculine\/Shiva energy into the body (the yogic preference), or feminine\/Shakti energy (a more tantric approach.) This book brings together materials from esoteric traditions (primarily Kriya Yoga), from state-of-the-art transpersonal psychotherapy, from current scientific research in the physiology of mystical experiences and the mechanics of consciousness. The intention is to demonstrate in simple terms how this all fits together.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDividing the material into topics has been somewhat arbitrary. It doesn't really fit into boxes and doesn't want to lay out in a linear way. It is more like working with a hologram where all of the understanding is included in every small piece. The better you understand each piece, the better you understand the whole. Therefore, I have cross-referenced extensively. This book is highly condensed. There are many topics presented here, any one of which could have been developed into an entire book. You will read in now and pick up certain information. When you reread it, you'll probably find something you didn't see before.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book has come together magically. I have made it a point never to read a tantra book or attend a class. Bits of information and insights just show up, pieces of this cosmic jigsaw puzzle. During the several months of serious writing I would wake up in the middle of the night to write down ideas that were dancing in my mind. I would then take the morning to expand the ideas and fit them into the growing book. My astrologer says this book at this time is my destiny book, the integration and culmination of a lifetime of exploring. The observations and interpretations offered here are presented as if they were the counsel and teachings of my Higher Self, speaking to my small self, the guidance and principles of which I need continual reminders. There seem to be a large number of people who also resonate to those reminders, and so I am happy to share them. Hereafter, when I'm referring to my personal history, the text will appear in italics. Regular type will be used for the Higher Self discourse.\u003c\/p\u003e","brand":"Bodhi Avinasha","offers":[{"title":"Default Title","offer_id":42462949048458,"sku":"","price":525.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/METHODFORTANTRICBLISS.jpg?v=1666944541"},{"product_id":"the-tantric-path-to-higher-consciousness-jewel-in-the-lotus-a-complete-and-systematic-course-in-tantric-kriya-yoga","title":"The Tantric Path to Higher Consciousness","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSome of the most potent techniques ever devised by man to accelerate his evolution are now yours to use. These twelve lessons will guide you to new levels of mastery. 1. Generate and conserve sexual energy. 2. Energise, heal and rejuvenate yourself. 3. Learn to direct orgasmic energy to the brain and awaken dormant brain cells, expanding your senses. 4. Be aware of the inner workings of your body\/mind. 5. Attune yourself to the Cosmic; recognise your Divinity. 6. Be your own therapist. 7. Deepen your love relationship. You no longer have to choose between spirituality and sexuality. Apply the secrets of sexual Alchemy and transmute sexual experiences into spiritual awakening.\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;\"\u003eS. SARASWATI has a rich and variegated experience of India's philosophy, culture and the arts. She has been a lecturer of Philosophy at Mumbai University, conducted field studies, and documented several performing arts traditions. She is also an archivist of repute for cultural material.\u003c\/p\u003e","brand":"Sunyata Saraswati, Bodhi Avinasha","offers":[{"title":"Default Title","offer_id":42620140257418,"sku":"","price":345.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178222370.jpg?v=1670836852"},{"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":"yoga-and-tantra-history-philosophy-mythology","title":"Yoga and Tantra","description":"\u003cp data-mce-fragment=\"1\"\u003eThe stories about how old yoga is as a practice, where it originated from, and who it belongs to are as many as they are conflicting. Yoga practitioners often have to navigate through a jungle of information in order to seek answers to their questions. What exactly is the goal of yoga? Is it relevant for contemporary yoga practitioners to study the Yoga Sutra? What do the various Indian gods and goddesses really symbolize? And what do yogic and tantric traditions have in common? This book offers its readers a clear overview of the origin and historical development of yoga and tantra and an in-depth understanding of the various philosophical systems and concepts used under the name \"yoga philosophy\". The book also provides insight into how the classical literature often referenced in yoga can be understood contextually, i.e., how it relates to and reflects the time and place it originated in. As well as how yogic mythology and its many deities can be used to put words on an inner experience or shed light on aspects of ourselves. The book is a must-read for yoga teachers, curious practitioners, as well as knowledge seekers.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eTOVA OLSSON is a yoga teacher, religious scholar, and writer. She has been published in scientific journals and lectures internationally on the history, philosophy, and mythology of yoga and tantra. She holds an MA in history of religions from Gothenburg University and is currently working on her Ph.D. at Umeà University.\u003c\/p\u003e","brand":"Tova Olsson","offers":[{"title":"Default Title","offer_id":42807593959562,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/WhatsAppImage2023-02-04at12.44.06PM.jpg?v=1677513701"},{"product_id":"pratyabhijnahrdayam-the-secret-of-self-recognition-sanskrit-text-with-english-translation-notes-and-introduction","title":"Pratyabhijnahrdayam","description":"\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Paratrisika (or Paratrimsika) is a short Tantra that has been held in the highest esteem by Kashmir Saivism or Trika. After Somananda, Abhinavagupta has written two commentaries on it, a short one (Laghuvrtti) and an extensive one the present Vivarana which is presented here for the first time in an English translation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Paratrisika Vivarana is one of the most fascinating but also most difficult texts of the Kashmir Saiva School, and of the mystical philosophical literature of India as a whole. It deals with Ultimate Reality (anuttara or para) and with the methods of realization, centered above all in the theory and practice of the mantra. Abhinavagupta displays here his great exegetical genius and presents a penetrating metaphysics of language, of the Word (vak), and its various stages in relation to consciousness. His language reflects in a luminous fashion the mystical experience contained in this text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present translation of Abhinavagupta's masterpiece will not only be a milestone in the study of Kashmir Saivism, but it also makes available one of the major mystical texts of the Indian tradition to readers interested in philosophy and spirituality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJaideva Singh (1893-1986) was a great scholar in musicology, philosophy, and Sanskrit. A former principal of Y.D. College, Lakhim-purkheri, he also acted as a Chairman of U.P. Sangit Natak Academi. He was awarded Padma Bhushan by the Government of India in 1974. His other works include Siva-Sutras, Spanda-Karika, Pratyabhijnahrdayam, and Vijnanabhairava.\u003c\/p\u003e","brand":"Jaideva Singh","offers":[{"title":"Paperback","offer_id":42841349947530,"sku":"","price":300.0,"currency_code":"INR","in_stock":false},{"title":"Hardbound","offer_id":42841349980298,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/PRATYABHIJNAHRDAYAM.jpg?v=1678698399"},{"product_id":"tantric-visions-of-the-divine-feminine-the-ten-mahavidyas-david-kinsley","title":"Tantric Visions of the Divine Feminine","description":"\u003cp style=\"text-align: left;\"\u003eWhat is one to make of a group of goddesses that includes a goddess who cuts her own head off, a goddess who sits on a corpse while pulling the tongue of a demon, or a goddess who prefers sex with corpses? Tantric Visions of the Divine Feminine deals with a group of ten Hindu tantric goddesses, the Mahavidyas, who embody habits, attributes, or identities, usually considered repulsive or socially subversive. It is within the context of tantric worship that devotees seek to identify themselves with these forbidding goddesses. The Mahavidyas seem to function as \"awakeners\"- symbols that help to project one's consciousness beyond the socially acceptable or predictable.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKinsley not only describes the eccentric qualities of each of these goddesses but seeks to interpret the Mahavidyas as a group and to explain their importance for understanding Tantra and the Hindu tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Kinsley is a Professor of Religion at MacMaster University, Canada. He is the author of Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition, and The Sword and the Flute: Kali and Krsna, Dark Visions of the Terrible and Sublime in Hindu Mythology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAcknowledgements\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI first became aware of the group of Hindu goddesses known as the ten Mahavidyas while conducting research on the goddess Käli in Calcutta during the academic year 1968-69. Käli is nearly always listed as the first of this group of ten unusual goddesses and in many ways is the exemplary Mahâvidya. It was not until 1983-84 in Varanasi, however, that I began to undertake detailed research on this group. With the help of a fellowship from the Canadian Social Sciences and Humanities Research Council, I investigated literary sources and did field research on Mahāvidyà temples, iconography, and worship. I returned to Varanasi in 1992-93 to continue my research, this time with the help of a grant from McMaster University Arts Research Board.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring my research in Varanasi, I was fortunate to have the assistance\u003cbr data-mce-fragment=\"1\"\u003eof many people. Om Prakash Sharma was indispensable in helping me\u003cbr data-mce-fragment=\"1\"\u003elocate several Mahâvidyà temples and paintings, putting me in touch with\u003cbr data-mce-fragment=\"1\"\u003emany knowledgeable people, and finding relevant texts. Virendra Singh,\u003cbr data-mce-fragment=\"1\"\u003ewho patiently attempted to teach me Hindi, was always encouraging about\u003cbr data-mce-fragment=\"1\"\u003emy work. Mahant Sri Rama Shankar Tripathi of the Kashi Vishvanath\u003cbr data-mce-fragment=\"1\"\u003etemple held frequent useful discussions with me during 1983-84 and translated several relevant Sanskrit texts about the Mahavidyās for me. Hemendra Nath Chakravarty was especially important in helping me think through the meaning of several of the Mahavidyas and in locating and translating for me several crucial passages relating to the Mahâvidyas as a group and to individual Mahâvidys. I also appreciated the many discussions I had with MarkDyczkowski at his home overlooking Asi Ghat. I remember these chats as a pleasant blend of sober scholarly inquiry and amusing speculation on the mysteries presented by this unusual group of Hindu goddesses.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDoug Abrams Arava, my editor, has made several discerning suggestions that have very much improved this book and have been unwavering in his attentive support throughout its preparation. I owe special thanks also to the three readers who reviewed the manuscript: Kathleen Erndl, Miranda Shaw, and an anonymous reviewer. Their comments and criticisms proved very useful in revising the book. Victoria Wilson-Schwartz, the University of California Press copyeditor, was attentive, constructive, and unhesitant in scrutinizing my prose--to her, thanks very much. I am also grateful to my wife, Carolyn, for the many hours she spent lending this book consistency and clarity, from an early draft through subsequent stages of production.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eIntroduction\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat is one to make of a group of goddesses that includes a goddess who cuts her own head off, another who prefers to be offered polluted items by devotees who themselves are in a state of pollution, one who sits on a corpse while pulling the tongue of a demon, another who has sex astride a male consort who is lying on a cremation pyre, another whose couch has as its legs four great male gods of the Hindu pantheon, another who prefers to be worshipped in a cremation ground with offerings of semen, and yet another who is a haglike widow?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eAre these goddesses, who are known as the ten Mahävidyas, bizarre creations of radical groups within the Hindu tradition, obscure beings whose significance is peripheral to the basic themes of Hindu spirituality? Should we dismiss them as tangential, perhaps even irrelevant, to the Hindu religion? After years of studying and musing on them, it seems to me that there is a logic to the group as a whole and that even its most outrageous members, if understood within their proper context, reveal important spiritual truths.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eWeknowtheMahavidyasfromavarietyofsources. Many goddess temples across North India contain paintings and images of them. Con- temporary lithographs portray them both as a group and individually. Dhyâna mantras describe them for liturgical and meditative purposes, and they are the subject of several tantric digests. The Mahavidyas have been known as a group since the early medieval period (after the tenth century c.E.).' Some of them predated this development and continue to be very well known in their own right, such as the fierce black goddess Kali. She is also usually the primary or adi, Mahavidya. Kamala, who is the same as the very popular goddess Sri- Laksmi, is also a member of the group. Tarà and Tripura-Sundari, lesser known but still far from obscure, are other examples of Hindu goddesses who are popular on their own and as part of the group. On the other hand, Bagalamukhi, Chinnamasta, Dhümävati, and Matargi are rarely mentioned apart from the Mahâvidyās.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe aim of this study is to reflect on the meaning of the Mahâvidyãs, both as a group and as individual deities. Asa group, the Mahävidyas pre- sent a curious collection. It is not at all apparent why these particular ten goddesses have become associated with one another. As for the individual goddesses, several are obscure and have received no scholarly attention. In some cases, the sources available on individual Mahávidyas are so limited that it is difficult, if not impossible, to reconstruct their histories or gain a clear impression of their worship. In many respects, this study is not definitive or conclusive. I seek here to bring a preliminary ordering to the Mahavidya tradition in the hope that it will encourage other scholars to undertake more detailed studies of the group and of individual members.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThroughout my study of the Mahavidyas, I was told many times by a number of people--priests, scholars, painters, and practitioners-that the Mahavidyas are \"all one.\" Sometimes they were responding to a question concerning the significance of the group as a whole and sometimes to one concerning the peculiarities of an individual goddess. I often took this reply to indicate that the person did not have an appropriate answer to the question and that the main point, in any case, was to understand the group as so many manifestations of one (or the)great goddess. Such questions as, \"Why does Bagalämukhi like yellow?\" \"What does the name Bagalamukhi mean, and what is its significance?\" \"Whydoes Käli stand on Siva?\" \"What is the significance of the name Mätangi?\" often elicited a look of incomprehension (why would I want to know this anyway?), followed by the comment that all of the Mahavidy's are the same: they are all different expressions of the same goddess, who enjoys taking many forms for her own pleasure and the needs of her devotees. I usually took this as a formulaic reply, the kind that Hindus often make to non-Hindus who stand bewildered before the fantastic array of divinity expressed in the immense Hindu pantheon. After a careful study of the individual Mahavidyas, however, it became apparent to me that in many ways this comment, \"They are all one,\" is important in understanding the significance of the individual manifestations and their worship.\u003c\/p\u003e","brand":"David Kinsley","offers":[{"title":"Default Title","offer_id":42855557988490,"sku":"","price":425.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TANTRICVISIONSOFTHEDIVINEFEMININE.jpg?v=1679139466"},{"product_id":"the-secret-of-self-transformation-a-synthesis-of-tantra-and-yoga","title":"The Secret of Self-Transformation","description":"\u003cp style=\"text-align: left;\"\u003eThe central theme of discussion in this monograph revolves around the problem of man's self-transformation in the midst of an artificial and soulless civilization. According to the author, the solution to the problem lies in a synthesis between 'the two principal traditions of India'- Yoga and Tantra which he defines as philosophy and practice. In his view, only a successful synthesis between the two depends on the full flowering of the individual, and only a transformed individual...can become a nucleus for fundamental social change.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eROHIT MEHTA was a founder of the Congress Socialist group in 1934. He travelled widely in almost all parts of the world as a lecturer on Religion, Philosophy, Yoga, Psychology, Education, etc. Mehta was a founder of the congress socialist group in 1934 which later became India's socialist party. But while he accepted the economics of the Socialist Party of India. But while he took 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","brand":"Rohit Mehta","offers":[{"title":"Default Title","offer_id":42871007182986,"sku":"","price":390.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/51CR0WR8GKL._SX328_BO1_204_203_200_360x_e262f961-d6d8-40b0-ba86-d96f1358948d.jpg?v=1679909269"},{"product_id":"sarada-tilaka-tantram-english-translation-by-a-board-of-scholars","title":"Sarada Tilaka Tantram English Translation by a Board of Scholars","description":"\u003cp style=\"text-align: left;\"\u003eThe work by Laksmanadesika comprises Twenty-five chapters. The commentator Ragahvabhatta states that of the 25 chapters of the Sarada-tilaka, chapters 1-24 correspond to the 24 tattvas of Samkhya Philosophy and the last one devoted to yoga, show that Purusa of Samkhya is beyond Prakriti and Vikriti. The first chapter is Prakriti as it discusses creation. Chapters ii-xxiv deals with Prakriti-Vikriti. In this work Siva is represented both as Saguna and Nirguna according to how he is identified with Prakriti or differentiated from it. From Prakriti or Sakti arises Nada which gives rise to Bindu. The interesting features of this work are practices for subjugation of women, destruction of enemies and Tantras for malevolent purpose. Diksa, purscarana and nyasa figure Prominently in it Chapters vii-xxiii deals with the mantras of Saraswati, Lakshmi, Bhuvneswari, Durga, Tripura, Ganesha and Candramas. This work contains list of works known and unknown. It draws materials from Astronomical and Mathematical works. Though generally sober, this work lays down the six malevolent rites, and prescribes the propitiation of the respective presiding deities. The drawing of yantras for malefic purposes is also proscribed. It should also be noted that unlike many other works of this kind it is free from the usual practices of the Vamamarga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\" cellspacing=\"15\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"3%\"\u003e1\u003c\/td\u003e\n\u003ctd width=\"5%\"\u003eIst\u003c\/td\u003e\n\u003ctd width=\"50%\"\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eIInd\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eIIIrd\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eIVth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eVth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eVIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eVIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eVIIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eIXth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eXth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eXIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eXIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eXIIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eXIVth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eXVth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eXVIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eXVIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eXVIIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eXIXth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eXXth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eXXIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eXXIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eXXIIIth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eXXIVth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eXXVth\u003c\/td\u003e\n\u003ctd\u003ePatala\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Arthur Avalon, A Board of Scholars","offers":[{"title":"Default Title","offer_id":42880165183626,"sku":"","price":925.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/81ZpYPko1uL.jpg?v=1680348735"},{"product_id":"vigyan-bhairava-sanskrit-hindi-vyakhya","title":"Vigyan Bhairava","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eIndo-Aryan is the term applied to that branch of the Indo-European languages which was brought into India by the Aryans and of which the oldest recorded form is to be found in the hymns of the Rgveda. From this there developed on the one hand a literary medium, called Sanskrit which has been the vehicle down almost to the present day of a vast literature, and on the other hand, a great range of spoken forms used by hundreds of millions have emerged as the chief language (excluding the Dravidian of southern India) of the whole of Pakistan, India, Nepal, and Ceylon: Sindhi, Lahnda or Western Panjabi, Nepali, Assamese, Bengali, Oriya, Bihari, Maithili, Awadhi, Hindi and Urdu, Rajasthani dialects Gujarati, Marathi, Konkani, Sinhalese.? Indo-Aryan languages with many archaic features-the Kafiri and Dardic dialects-are still spoken in the valleys of the Hindukush on both sides of the Afghan-Pakistan border, while the Gypsies of Europe and Asia, like the Doms of Hunza, still use forms of the Indo-Aryan dialect they brought out of India.? In the far south, Sinhalese was carried from Ceylon out into the Indian Ocean to the Maldive Islands.? In this book, originally planned to be a volume of the Linguistic Survey of India, the author has tried to do for these languages in their development from Sanskrit something of what Meyer-Lubke in his Romanisches Etymologisches Worterbuch did for the Romance Languages and Latin.? Under some 15000 Sanskrit head-words are set out forms each has assumed both in Middle Indo-Aryan (Pali, Sanskrit, etc.) and in the modern languages, thus presenting a picture of linguistic development over some three millennia.? The words quoted in this way number about 140000.? This volume, compiled by Lady Turner, contains indexes, arranged language by language, of all these words.\u003c\/span\u003e\u003c\/p\u003e","brand":"Vraj Vallabh Dwivedi","offers":[{"title":"Paperback","offer_id":42925850493066,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42925850525834,"sku":"","price":595.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/VigyanBhairav.jpg?v=1683641882"},{"product_id":"tantraloka-of-abhinavagupta-in-five-volumes-written-in-sanskrit-translated-in-hindi","title":"Tantraloka of Abhinavagupta (In Five Volumes)","description":"\u003ch1 class=\"title is-size-3-desktop is-size-5-touch product-details-page-title has-text-weight-normal\"\u003eआचार्य अभिनवगुप्त द्वारा रचित तंत्रलोक: संस्कृत एवम् हिन्दी अनुवाद (पाँच खंडों में)\u003c\/h1\u003e","brand":"Prof Radheshyam Chaturvedi","offers":[{"title":"Default Title","offer_id":42935956340874,"sku":"","price":5950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/idj687.webp?v=1684312580"},{"product_id":"exploring-mysticism-a-methodological-essay","title":"Exploring Mysticism","description":"\u003cp style=\"text-align: left;\"\u003eUntil less than a century ago, the tow prevailing views of dreams as well as of souls were that they are inconsequential (the scientific view) or of divine origin (the religion view). In either case it was assumed that they cannot be objects of rational inquiry. Similar views still prevail regarding mystical experiences and mysticism in general. Modern opinion, whether friendlyor hostile, holds that the mystical falls squarely within the domain of the irrational.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMr. Staal argues that mysticism can be studies rationally, and that without such study no theory of mind is complete. He exposes the grounds for the belief that grounds for the belief that mysticism cannot be studies, and shown them to be prejudices issuing from a particular historical development. While his content kin has unflattering implication for the contemporary study of the humanities in general, it reveals in particular that existing academic approaches to the study of mysticism, even those that appear sound, are in fact inadequate. This conclusion applies to a variety of dogmatic inquiries and as becomes clear in these pages, to phi logical, historical, physiological and psychological ones as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe illustrations in exploring Mysticism are drowning mainly from Indian forms of mysticism such as Yoga, Supplemented with Buddhist, Taoist Muslim and Christian examples.\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;\"\u003eProfessor Frits Staal (1930-2012) was an internationally known authority on Sanskrit grammar, mysticism and ritual studies. During his long career, Professor Staal served in a member of Berkeley’s Department of Philosophy; he founded the university’s Department of south and south East Asian studies in 1973 and served as its first chair. He was especially highly regarded for his original, if often provocative and even controversial studies of Vedic rituals. This was exemplified by his study of the Vedic agniacayana rite, titled, Agni; the Vedic Ritual of the fire Alter. Professor Staal was noted for this insistence that his formal disciplinary boundaries of academic were largely artificial. Thus, he was equally at home in exploring such areas as Vedic studies, mathematics, philosophy, philately, linguistics, religious studies, ritual studies, mysticism and birdsong.\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;\"\u003eAs the title indicates, this essay deals primarily with the exploration of mysticism, not with mysticism itsef. It reviews the methods by which mysticism is generally studies, and it explores methods by which it can be studied more fruitfully. In doing so, it is also concerned with mysticism itself, but my results in this area are haphazard and probably premature. In the discussion of methods I have attempted to be more systematic and comprehensive so that future explorations may have a firmer foundation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the study of mysticism a common drawback is lack of experience. However, prejudices prove to be the most persistent obstacles, especially to professional students of religion, but also to those who approach it from other angles. I have tried to present a case for a rational point of departure, and have indicated in which directions one might go from there. This has taken me into mystic domains which are widely regarded as beyond the pale of critical investigation. I argue that they are not, though I do not wish to be understood as meaning that we should try to reduce them to common sense.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne conviction which underlies my approach is that the present situation in the study of man and of mysticism as a special case is profoundly unsatisfactory. I believe that the two main approaches have failed the attempt to assimilate the humanities to what the natural science are imagined to be (as we find for example, in positivism, in behaviorism, and often in the social sciences); and the attempt to exalt the humanities to something very special that requires a unique approach (as we find, for example, in existentialism in phenomenology, and often in Western religion). Because of these failures we understand surprisingly little of the human mind one of the reasons incidentally, that mankind is in such a bad shape.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eInsofar as the study of mysticism is a study in the humanities, my essay may be regarded as an essay in the methodology of the humanities. But mystical experience affect the body as well as the mind, the therefore pose problems which are within the purview of the natural sciences (e.g. physiology and neurology). Mystics, moreover, are members of society, even if they are drop outs so that the social sciences can also contribute to the investigation. This variety of approaches is not confined to the study of mysticism, but characterizes the study of man in many other respects. So much so that one wonders whether such departmentalization is anything more than mere division of labor.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo the extent that philosophy analyzes different approaches to the study of man, my essay may be called a philosophical essay. I have already indicated that it does not fit in the traditions of positivism, behaviorism, existentialism, or phenomenology. It is less antagonistic to what is sometimes vaguely referred to as analytical philosophy, but here some clarification is in order. Modern analytical philosophy is rightly criticized for confining the use of excellent tools to the miniature arena of conceptual analysis. The better practitioners try to extend this region. Since I believe that he mind is still largely unexplored, I am working further away, in a hazier area. This has its own charms, and own pitfalls.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom a logical point of view I have used only light equipment in particular a theorem that may be regarded as the foundation of rationalism the theorem that self contractions are false. This principle dies a lot of work in logic and a good job in philosophy, eastern as well as western. When applied to the study of mysticism its impact is divesting. Not that it effects contracted by scholars and research workers only to show glimpses of their true object which now beings to glow and reveal aspects of the mind we are not accustomed or trained to perceive or describe let alone explain.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf I had to choose a single label to distinguish my approach from those that have been mentioned I would settle for rationalism. This term stresses to say the least, the need for rational explanations. Past studies and fieldwork in India on several occasions and any own experience of so called altered states of consciousness may have added substance to what other wide might have remained idle speculation. But my demonstrations do not depend on these experiences.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe use of Indian materials calls for a word of caution, as readers of a different background may come across unfamiliar terms and concepts. Such readers are advised to read, and occasionally return to the section on sources of the Indian Tradition at the end of the introduction. There is also a glossary that may be of assistance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThough I have made use of existing translations, the translations from the Sanskrit, unless specified otherwise, are my own. Where the Sanskrit original is lost and only their translations into Chinese are extant my quotations are based upon Lamotte’s French translations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn its presents from this essay has grown out of reflection, readings, conversations, discussions, and lectures, at Berkeley and elsewhere on the significance and possible relevance of Indian and other forms of mysticism. Its main approach as applied to the study of Yoga, has been the subject of lectures of Kyoto. In each of these places excellent audiences have helped me to add precision to my thoughts and develop them further.\u003c\/p\u003e\n\u003cp align=\"center\" style=\"text-align: center;\"\u003e\u003cb\u003ePreface to the Second Printing\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen exploring Mysticism was published first in English and subsequent in Swedish, Dutch, Italian, and Japanese translation, it was heralded as a plea for taking drugs, enriched by information on their uses as accessories in the mystical traditions of Asia Vedic, Hindu and Buddhist as well as Taoist. As the subtitle of the American edition indicated however the book’s aim had been different this essay on method claimed that he student of mysticism should, among other things, engage in meditation and experiment with drugs just as any investigator of vision would freely use an innate ability to see to gather with any available technical improvements to refuse to do so would be tantamount to adopting the attitude of the women of the imperial court who objected to the spectacles prescribed for the last emperor of china.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExploring Myticism is reprinted without change not because it was perfect but because it led to a new approach in the human sciences that I have tried to develop in subsequent publications. The methodology adopted in these later writings is the same as that of exploring Mysticism but it was become more explicit and is now, I like to think, better founded. I still maintain that the rationalism advocated in Part I of exploring Mysticism am the only adequate foundation for any investigation in philosophy or science. The thesis that such rationalism is characteristically Asian has been more fully developed in another book, universals (University of Chicago, 1988.) this is relevant if we accepts that the human sciences of the future will be not merely western but universal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUnderlying Part II and III of exploring mysticism is the assumption that there exists no basic difference between the human, physical. And social sciences. Arguments (Peter Lang 1988) and are exemplified by its analysis of ritual and mantras, based upon agni the Vedic ritual of the fire altar tries to explain and overcome the remarkable convergence, discussed in chapters 3 and 4 of exploring Mysticism, between behaviorism, Ludwig Wittgenstein’s ordinary language philosophy, phenomenology, hermeneutics, and other recent developments, to which de-constructionist approaches my now be added. In all these respects, exploring Mysticism paved the way.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eViewing this book from the vantage point of later research, I can now clarify with greater precision than would have been possible in 1975 what exploring Mysticism did and did not that its apparent meanderings are segments of a chain of reasoning that leads to a definite conclusion. To draw this conclusion, however, we have to look beyond the study of religion to anthropology, linguistics, and logic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA useful point of departure is Emile Durkheim’s study of religion in terms of beliefs and rites. Because of his positivistic bias, Durkheim ignored mystical experience although it is as intrinsic a part of what is traditionally regarded as religion as are beliefs and rites. Mystical Experience, moreover, corresponds to ordinary experience just as belief and ritual correspond to thought and activity, respectively, as Durkheim had noted. Positivism is not the only feature of Durkheim’s prejudice. Christianity is another, although it is summed, without proof or investigation, that rites depend on beliefs. This assumption was questioned in exploring Mysticism which studied superstructures as interpretations but only Rules without Meanings established beyond reasonable doubt that, if there is any priority at all, rites must come first. In Asia, where orthoproxy (insistence on right activity) takes the place of orthodoxy (insistence on correct doctrine), ritual precedes belief. The predominance of belief over ritual is confined to the monotheisms of the west it is found in Judaism Widespread in Islam, and special characteristic of Christianity.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe chemical sense of a thing leaves no room for any other winder or deeper sense. It is the sense of the whole. It is the last word. That sense is never understood; that word is never uttered. Both go always beyond us. The ultimate sense is a mystery, which again and again reveals itself and yet remains always hidden.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis quotation is not taken from chemistry textbook, not even from a manual of alchemy. It is the result of substituting the word chemical for the word religious in a translation of a passage in which the study of religion is characterized by G. van der leeuw, the founder of the phenomenology or religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this essay I propose to analyze and criticize the notion that religious phenomena are ultimately mysterious, cannot be rationally studied as if they could be studies irrationally and therefore cannot be adequately understood or explained. This notion has kept the study of religion on a level with alchemy, has prevented significant discoveries in that domain, and is as I shall argue nothing but the outcome of a bundle of prejudices. There are historical causes for these prejudices. I shall try to establish that an irrational approach is also unproductive when applied to mysticism. it does not follow from the thesis that this approach is unproductive in the realm of religion for I hope to show that mysticism need not necessarily be regarded as a part of religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo claim that rational explanations can be given in these areas does not imply that reason is our only faculty or even our best. I believe that we can do better things than study. but studding is a rational activity, and if we decide to engage in studying something then there is no point in the next moment sayings that it cannot really be done because the domain is irrational. The objects of our inquiry need not, of course, be rational. Trees and rocks cannot be meaningfully called rational, but it does not fellow that they are therefore unintelligible or cannot be studied rationally. There is no need to assume that here is a threshold beyond which things are unintelligible unless we can show that there is such a threshold. It is not enough to point at certain things that are difficult to understand or that appear or happen to be unintelligible we have to establish that they will always remain or are in principle unintelligible. As long as that is not done we have only two options as far as understanding is concerned either to try to understand or to admit that we do not with to a perfectly legitimate move.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe question arises whether we can ever show anything to be unintelligible. The answer is in the affirmative. First, there are certain metaphysical theories that can be said to be unintelligible in the sense that they try to point at what cannot be understood. Understanding requires duality, for example, if not multiplicity. Accordingly in such philosophies as the Advaita Vedanta, according to which reality is non dual reality cannot be understood. Taittiriyo panisad refers to this situation paradoxically by saying that the absolute is that from which all words return having failed to reach it with the mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUnintelligibility can also be established in a less metaphysical realm. Theories which incorporate falsehoods as if they were true and unintelligible. This principle applies to inconsistent theories, or theories which incorporate a contradiction, as when two statements are both presented as true but one is the negation of the other, in the same respect. In logic, there are theories of which the inconsistency can be established by a precise proof; as soon as we show that two contradictory statements can be derived in a given theory, we have thereby shown that the theory is inconsistent. Since contradictions are false, theories which accept contradictions as true are unintelligible.\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=\"05%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"85%\"\u003eDescription of illustrations\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\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface to the second Printings\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSources of the Indian Tradition\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Note on the Pronunciation of Sanskrit\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart I\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Alleged Irrationailty of Mysticism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eChristian Irrationalism\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eBuddhist Irrationalism\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eModern Irrationalism\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eAppearance and Reality\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eHow not to Study mysticism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDogmatic Approaches\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003ePhilological and Historical Approaches\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003ePhenomenological and Sociological Aproaches\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003ePhysiological and psychological approaches\u003c\/td\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eHow to Study Mysticism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eEffort, Doubt, and Criticism\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003ePrerequisites and Methods\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Guru\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDrugs and Powers\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSuperstructures\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eMysticism and Religion\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix: Halluginogens in the Rgveda, and other Matters\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Frits Staal","offers":[{"title":"Default Title","offer_id":42940002861194,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ExploringMysticism.jpg?v=1684591777"},{"product_id":"choosing-a-path-intellect-action-devotion-meditation-fusion-primal-force-tantra","title":"Choosing a Path","description":"\u003cp\u003e\u003cspan style=\"color: #000000; font-size: x-large;\"\u003e\u003cb\u003e\u003cspan size=\"5\" color=\"red\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis book is derived from transcriptions of the tapes of Swamiji's lectures delivered during seminars at the Himalayan Institute. We decided to bring these lectures into the form of a book. We are publishing this book for the benefit of those who want to choose a path for self-improvement and unfoldment. I am sure that seekers will be inspired by these lectures.\u003c\/span\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/span\u003e\u003c\/p\u003e","brand":"Swi Swami Rama","offers":[{"title":"Default Title","offer_id":42976554811530,"sku":"","price":395.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/51RzAauLr0L.jpg?v=1684754970"},{"product_id":"the-concealed-essence-of-the-hevajra-tantra","title":"The Concealed Essence of the Hevajra Tantra","description":"","brand":"G.W. Farrow, I. Menon","offers":[{"title":"Default Title","offer_id":42976694239370,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ConcealedEssenceoftheHevajraTantra.jpg?v=1684760773"},{"product_id":"tantra-in-practice","title":"Tantra in Practice","description":"\u003cp style=\"text-align: left;\"\u003eAs David White explains in the Introduction to Tantra in Practice, Tantra is an Asian body of beliefs and practices that seeks to channel the divine energy that grounds the universe, in creative and liberating ways. The subsequent chapters reflect the wide geographical and temporal scope of Tantra by examining thirty-six texts from China, India, Japan, Nepal, and Tibet, ranging from the seventh century to the present day, and representing the full range of Tantric experience-Buddhist, Hindu, Jain, and even Islamic. Each text has been chosen and translated, often for the first time, by an international expert in the field who also provides detailed background material. Students of Asian religions and general readers alike will find the book rich and informative.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book includes plays, transcribed interviews, poetry, parodies, inscriptions, instructional texts, scriptures, philosophical conjectures, dreams, and astronomical speculations, each text illustrating one of the diverse traditions and practices of Tantra. Thus, the nineteenth-century Indian Buddhist Garland of Gems, a series of songs, warns against the illusion of appearance by referring to bees, yogurt, and the fire of Malaya Mountain; while fourteenth-century Chinese Buddhist manuscripts detail how to prosper through the Seven Stars of the Northern Dipper by burning incense, making offerings to scriptures, and chanting incantations. In a transcribed conversation, a modern Hindu priest in Bengal cawdidly explains how he serves the black goddess Kali and feeds temple skulls lentils, wine, or rice. A seventeenth-century Nepalese Hindu praise-poem hammered into the golden doors to the temple of the Goddess Taleju lists a king's faults and begs her forgiveness and grace. An introduction accompanies each text, identifying its period and genre, discussing the history and influence of the work, and identifying points of particular interest or difficulty. The first book to bring together texts from the entire range of Tantric phenomena, Tantra in Practice continues the Princeton Reading in Religions series. The breadth of work included, geographic areas spanned, and expert scholarship highlighting each piece serve to expand our understanding of what it means to practice Tantra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Gordon White is Associate Professor in the Department of Religious Studies at the University of California, Santa Barbara. A specialist in the religions of South Asia, he is the author of Myths of the Dog-Man and the Alchemical Body: Siddha Traditions in Medieval India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTantra in Practice is the eighth volume of Princeton Readings in Religions and the first substantial anthology of Tantric works ever to appear in English. The thirty-nine contributors, drawn from around the world, are leading scholars of Tantra. Each contributor has provided a translation of a key work, in most cases translated here for the first time. Each chapter in the volume begins with an introduction in which the translator discusses the history and influence of the work, identifying points of particular difficulty or interest. David White has provided a general introduction to the volume that serves as an ideal guide to the riches contained between the covers of this book. He has organized the volume thematically, providing fascinating juxtapositions of works from different regions, periods, and traditions. Two additional tables of contents are provided, organizing the works by tradition and by country of origin. The range of works represented here is remarkable, spanning the continent of Asia and the traditions of Hinduism, Buddhism, Jainism, and Islam over more than a millennium. With the publication this volume, the long disparaged and neglected Tantric traditions of Asia receive the attention they so rightly deserve. This is a groundbreaking work.\u003c\/p\u003e","brand":"David Gordon White","offers":[{"title":"Default Title","offer_id":42976702103690,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Tantrainpractice.jpg?v=1684761424"},{"product_id":"tantra-vidya-based-on-archaic-astronomy-and-tantric-yoga","title":"Tantra Vidya","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThis contans two dissertations on (1) Understanding Archaic Astronomy and (2) Permenides and the Tantric Yoga. of these the first dissertation concerns with the understanding of Archaic Astronomy from the stand-point of a psychologist of perception, trained in Astronomy. The author deals with the psychology of Perception and the seven Lotus-flowers of the Kundalini Yoga-by elucidating the study of Arthur Avalon, giving parallels in other traditions, while presenting a comperativestudy on its bearing on Astronomy according to Ptolemy.The study throws new light on Parmenides and his dictrine clearing away the mist of misunderstanding in Western Philosophy.\u003c\/span\u003e\u003c\/p\u003e","brand":"Oscar Marcel Hinze, V. M. Bedekar","offers":[{"title":"Paperback","offer_id":42976708133002,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42976708165770,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TantraVidya.jpg?v=1684761792"},{"product_id":"tantraraja-tantra","title":"Tantraraja Tantra","description":"\u003cdiv data-cel-widget=\"bookDescription_feature_div\" data-csa-c-id=\"mdxlml-lhl5gp-p3ur1u-snvj5s\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120812530\" data-csa-c-slot-id=\"bookDescription_feature_div\" data-csa-c-content-id=\"bookDescription\" data-csa-c-type=\"widget\" data-feature-name=\"bookDescription\" class=\"celwidget\" id=\"bookDescription_feature_div\"\u003e\n\u003cdiv class=\"a-expander-collapsed-height a-row a-expander-container a-spacing-base a-expander-partial-collapse-container\" data-a-expander-collapsed-height=\"140\" data-a-expander-name=\"book_description_expander\"\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\" style=\"text-align: left;\"\u003e\u003cspan\u003eThe book touches upon all the principal precepts of Tantra, especially the esoteric practices. An account of the Sakta Pithas has also been given in the background of the ethnological divisions of India. New light has been thrown on the origin of bija, mantra and Gayatri occurring in Tantric works. The study may be regarded as a new one, since scientific discussion of Tantrism has not yet progressed so far satisfactorily.\u003c\/span\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Arthur Avalon, Lakshmana Shastri","offers":[{"title":"Paperback","offer_id":42976714850442,"sku":"","price":1295.0,"currency_code":"INR","in_stock":false},{"title":"Hardbound","offer_id":42976714883210,"sku":"","price":1495.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TantrarajaTantra.jpg?v=1684762219"},{"product_id":"kularnava-tantra-text-and-readings","title":"Kularnava Tantra","description":"\u003cp style=\"text-align: left;\"\u003eThe Kularnava is perhaps the foremost\u003cspan\u003e \u003c\/span\u003eTantra\u003cspan\u003e \u003c\/span\u003eof the Kaula School and is constantly cited as an authority in Tantric literature. It is worthy of close study by those who would understand the tenets and practice of the tradition of which it is a Sastra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Introduction by Sir John Woodroffe (Arthur Avalon) gives a concise outline of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri M.P. Pandit who is a keen student of the Tantras and\u003cspan\u003e \u003c\/span\u003eVedas\u003cspan\u003e \u003c\/span\u003ehas rendered the work in English in eleven chapters. The Readings are free translations - with annotations where necessary - omitting technical details but preserving the spirit and essential import of the original in his characteristically lucid style.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe complete text is given in Devanagari for those who wish to study the book in the original\u003cspan\u003e \u003c\/span\u003eSanskrit.\u003cbr\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTantra is a major development in the evolution of Indian spiritual thought inasmuch as it represents a determined attempt at reconciling the apparent points of conflict among the different schools of philosophy that came up after the age of the Epics. Tantra seeks to synthesize the monism of the Advaita with the dualism of the Samkhya, enrich Jnana with the ram of\u003cspan\u003e \u003c\/span\u003eBhakti, join Nature to her Lord in the person of the human individual, harmonize the claims of the Spirit with the rights of Matter. It recovers the lost heritage of the ancient Veda which lays emphasis upon the commonalty of man, Nature and God and the equality of status between Mother Earth and Father Heaven. The principle of Tantra is to reject nothing that God has created, to utilize every means to raise the human consciousness to the Divine. Unlike many of the older systems Tantra is highly rational in its approach; it asks for no faith in advance. It is a self-verifying science of the development of natural energies into their supernatural terms leading to a cosmic enjoyment of life in a spiritual consciousness. In a word it is the highway of mukti and bhukti in the highest sense.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Kularnava is an important text in one of the traditions of Tantra with a pronouncedly practical bent of thought. It calls upon man to wake up to the rare privilege that has been given to him, e. g. human birth in which the being becomes conscious of himself and is offered a choice: a choice between stagnation and rapid progression towards his Godhead. He is warned of the consequences of losing himself in the rounds of transient excitements and pleasures He is also put on guard against the many pseudo-paths that abound in this world. He is asked to purify himself and told how to do it. In un- ambiguous terms he is told that a wine-drinker is different from the drinkers of ecstasy; the union of delight is between the ascending Sakti and the presiding Lord above, and not between man and woman. In issuing these warnings, the adepts of the Tantra would seem to have anticipated the modern turn of mixing up sex with spirituality. It is a pity that a text like this has not received adequate publicity in the west where tantra-enthusiasts are on the wrong track.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Kularnava prescribes the modes of preparation for the high quest; it draws upon ethics, religion, philosophy, yoga to elevate human life gradually to the level of godly life. It comprehends the multiple personality of man and provides for the healthy growth of his mental faculties, purification of his emotions and passions, orientation of his physical faculties through ritual, japa, mantra and upasana. Who is fit for the path of Tantra? Who is competent to guide the novice on the double-edged razor path? What is the responsibility of a Guru to a disciple? These and other relevant questions are raised and answered in a satisfying manner.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn attempt has been made in the following selections to present such contents as are eminently helpful to the needs of the awakened man of today. Portions relating to rituals, technicalities of special types of japa, etc. have been kept out of the treatment so as not to tax the aspirant of the present times who has little time or energies to devote himself to those practices, especially when it is possible to achieve the same results by more psychological means suited to the modern age and so elegantly presented in this text. Definitions of most of the important concepts and terms in the Tantra Sastra, as given in the text, will be found highly educative.\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;\"\u003eARTHUR AVALON, (Sir John Woodroffe 1865-1936), was a British Orientalist whose work helped to unleash in the West a deep and wide interest in Hindu philosophy and Yogic practices. As TMP Mahadevan wrote in the foreword to Woodroffe's Garland of Letters: \"By editing the original Sanskrit texts, as also by publishing essays on the different aspects of Shaktism, he showed that the religion and worship had a profound philosphy behind it, and that there was nothing irrational or obscurantist about the technique of worship it recomm-ends.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe translated some twenty original Sanskrit texts, and published and lectured prolifically on Indian philosophy and a wide range of Yoga and Tantra topics. His other writings include: Shakti and Shakta, Principles of Tantra (2 vols.), Kamakalavilasa, Introduction to the Tantra Sastra, Mahanirvana Tantra (Tantra of the Great Liberation), Hymns to the Goddess and Hymn to Kali, The World as Power, The Garland of Letters, Bharati Shakti: Essays and Addresses on Indian Culture, India: Culture and Society, Is India Civilized? Essays on Indian Culture, The Serpent Power.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Kularnava is a leading and perhaps the foremost Tantra of the Kaula School. It enjoys a great reputation amongst works of its class and as such is constantly cited as an authority. The Chapters of the Text here published number seventeen and the verses total 2058 according as there are included or not vv . 123-144 in the tenth Chapter. The Colophon however states that the portion here printed is only the fifth part of the whole Tantra consisting of 1,25,000 verses. Thus the Colophon of the first Chapter runs-\" End of the first Chapter being the first portion of the fifth part entitled Urdhvamnaya Tantra of the great Mystery and most excellent among Agamas containing, 1,25,000 verses entitled the Kularnava Tanrra.,\" If this statement be correct I have not on enquiry been able to discover the whole work. Every Ms. which I have come across contains the seventeen Chapters only here printed. Either then the rest of the book is lost or possibly exists under some different names. The Kaulavali which is a compendium by Jnanananda Paramhamsa quotes long passages as from the Kularnava which do not occur in any of the texts consulted in the preparation of the present volume. The work has been already twice printed and therefore would not in the ordinary course have found place in these texts according to the original design of the pu bli- cation. It was found however that the previous editions of this and other Tantras were in general so incorrect that the present edition is not unnecessary. The former editions were those of Rasik Mohana Chattopadhyaya and of Pandit Jivananda Vidyasagara. The former published at Calcutta the Tantrasara and Taritr-as in parts, the first of which appeared in the Bengali year 1285 (1878-79) and the edition of the latter was published at the same place in the year 1882. In Rasik Moharia Chattopadhyaya's and Pandit Jivananda's edition of the Kularnava. there are twenty-one verses at the end of the Tenth Chapter which do not occur in any of the four Mss. which have been consulted. These have been printed. Both these editions seem to have been based on a single Ms. without any attempt to correct obvious errors in the text. In the preparation of the present texts four Mss, have been consulted lettered q) and the texts above mentioned which are based on a Ms. which may be identified as Of these is the property of Pandit Amulya Charana Vidya- bhushana. belongs to the Rajshahi College. and have been lent by the Varendra Anusan- dhana Samiti of which I have the honour to be a member. The Samiti obtained from the family of the Tantrik Gurus of Palasa in the District of Malda and from the collection of the Bhattacharyyas of Yoshodal in the District of Mymensingh. as stated is the text used in the previous printed editions. In the present edition variant readings of importance have been given in the footnotes. It is however not claimed for the present edition that every difficult passage has been made clear but the obscurities have been so considerably reduced as to render the present edition a practical working text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother inducement for its publication was the fact that there is in hand an English translation of the present work and if it is found possible to publish this the Sanskrit-knowing reader can compare the English translation with the Text on which it is based. For this reason the size of the present edition of the Text is that of the proposed translation, which, if published, will be the same format as the Mahanirvana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Kularnava is worthy of a close study by those who would understand the tenets and practices of the School of which it is a Shastra. Having however regard to the fact that it is hoped to publish a translation of the entire text I have not thought it necessary to give such a detailed analysis of the Tantra as in the absence of such a translation it would have deserved. I therefore only here give such a summary as under the circumstances stated seems sufficient.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first chapter opens with some fine verses (vv. 1-121). Devi tells Shiva of how men are suffering and asks the means whereby they may be liberated. Ishvara in reply speaks of the Brahman and of the creatures who encircled by Maya are like sparks of fire parts of him. Of these man is the greatest. He is a self-killer who having attained man's estate yet seeks not his true good. ‘‘He who does not cure himself of the disease of Hell what will he do when he yet suffering from such disease goes to a place where there is no medicament?\" (v. 24). The Lord then dwells on the transitoriness of life and of all things therein. ‘‘Prosperity is like a dream, youth is like a flower. Life is seen and is then gone like lightning. How can anyone who knows this yet remain content 1\" (v 30). Moreover the world is full of evils which arise from attachment (v 55). Shiva says\" Oh Beloved to sleep, to copulate, to eat and other such func- tions are common to all animals. Man alone is possessed of knowledge. He who is devoid of it is a beast\" (v 69). Shun him who is addicted to the pleasures of the world and who yet boasts Brahman knowledge. There are other impostors also. Liberation is not to be got by merely smearing oneself with ashes, feeding on husks and water, exposure to heat and cold and the like. ‘‘Donkeys and other animals go about naked. Are they therefore Yogins?\" (vv 79-86). No: then gain true knowledge and avoid idle talk. What is the use of Vedas, Agamas and Puranas if one knows not the supreme object of life-(v 89)? \"Renowned men dispute among themselves-some saying the truth is ahead and some that it is behind, others again say it is on either side. Some say it is like this, others like that\" (v 99). All such bewilder themselves with Scriptures and talk. They lack realization (Pratyakshagrahanam) (v 100). The Sastras are numberless: one should master their essential truth and then put them aside just as he who seeks the grain of paddy throws away the husk and straw (v 103). Real knowledge alone liberates. Ritual and austerities are needful only so long as the Real and the true are not known (v 113). Shiva concludes\" What is the use of many words? It is Kuladharma which liberates. Beloved, I have spoken to Thee in brief of the creature and how he should live\" (v 121).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter II deals with the greatness of Kula- dharma which Shiva has extracted after churning the great ocean of the Vedas and Agamas (v 10) and which excels all others as the light of the Sun surpasses that of the firefly (v 16). The Yogi cannot enjoy i and he who enjoys cannot know Yoga but in Kuladharma there is both Bhoga and Yoga (v 23). But Kaula know- ledge can only be gained by one whose mind is pure and who has controlled his senses (v 33). In v 84-85 Shiva says that the six philosophies are the six limbs of Kula. The Kaula Shastras are based on Veda. \"Tasmat vedatmakam shastrang vidhi kaulatmakang priye (v 85).\" Many however being ignorant of the traditional teaching of Kuladharma cheat people by their false know- ledge (v 116). Moreover the Kula path is full of dangers (v 122). So also the Buddhist Vajrayana is (I may add) compared to a hollow bamboo in which a serpent is placed. It must go up at peril of falling down. He who fails on this path is likely to go to Hell. The Pashu should there- fore avoid this method (v 124). Vv 140, 141 cite authorities from Shruti (Rigveda) in support of the doctrine taught .\u003c\/p\u003e","brand":"Arthur Avalon, M. P. Pandit","offers":[{"title":"Paperback","offer_id":42976717373578,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42976717406346,"sku":"","price":695.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/KularnavaTantra.jpg?v=1684762718"},{"product_id":"the-cosmic-play-of-power-goddess-tantra-and-women-sanjukta-gupta","title":"The Cosmic Play of Power","description":"\u003cp style=\"text-align: left;\"\u003eIn Hindu theology Divine Power is conceived as a divine woman — the Goddess. Sometimes she is wholly autonomous and sometimes she is the divine spouse of the creator God, Siva or Visnu. She is also held to be the evolving material source of every created phenomenon. Religious texts like Puranas and Tantras have thoroughly investigated the mysterious nature of the Cosmic Goddess. Tantra as a religious practice endeavoured to show how through ritual and Yoga one may achieve realization of the mystery of the Supreme Goddess. Authors in Sanskrit and modern Indian languages, have poured out their ecstatic devotion to the Goddess. She is close to the heart of the passionate devotee, who adores her as mother or daughter — a mortal emotional bond with the divine so peculiar to Hindus. She is also sovereign Power a little part of which reigning royalties covet to possess in order to be good rulers. As the divine woman she is represented in all women. Therefore women should be holding a high position amongst Hindus. But the question is, do they? In spite of the obvious contrary evidence, women do succeed in carving out a very important position in Hindu religious practices by having their alternative religious rituals highly valued by Hindu society. Goddess, Tantra and Hindu women have a very complex interrelationship.\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;\"\u003eSanjukta Gupta taught at Visva Bharati University and Jadavpur University in India. After 967 she taught at the University of Utrecht, Netherland and Oxford University, U.K. She has published extensively on the Indian philosophy of idealistic monism, on Vaisnava and Tantric Hindu religions, and on Hindu women.\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;\"\u003eOver the length and breadth of South Asia countless South Asians - Hindus, Buddhists, Jams - worship goddesses. Muslims do so too. For instance, in the early nineties I went to the south of Kolkata to visit a shrine of the Tiger god, Dakiarãya (the king of the south) at Dhabdhabi, a small village in the 24 parganas(S), West Bengal. In a village near Dhabdhabi I came across a little shrine with an image of a mother goddess surrounded by tiny clinging babies. I came to know that the local Muslims managed this shrine and a Muslim boy fetched the key from the caretaker so that I could go in and have a good look at the image. Unfortunately, I could not find any name of the goddess. Another goddess who is very popular amongst some middle class Bengali Hindu women in Kolkata is called Asãn Bibi, an obviously Muslim name [asan may indicate that she removes all problems of life, muskil asãn].\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, in this collection of essays, we are interested only in the Hindu Goddess Sakti and goddesses saktis. Sakti subsumes all aktis who are but aspects of herself. In Hindu theology one is constantly confronted by this contradiction: it incorporates both monotheism and polytheism within its concept of God (dess). We have to either accept it or find a way around it. I shall come back to this topic and try to explain the Tantric and Puranic ways of solving this problem.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second problem is to find a fixed character for the goddess. She can be either terrifyingly destructive (ugra), or compassionate and motherly (saumya). She can have anthropomorphic or theriomorphic forms or even can be represented in an aniconic form, such as a black triangular pebble. The most famous of her theriomorphic forms is Varahi or Vartãli (boar-faced) goddess. She can be depicted naked, can even appear loathsome, Cãmunda, or can be exquisitely beautiful and bedecked as a queen. Her rituals can be public or esoteric. Finally, she may be both ferociously demoniac and irresistibly seductive as the repository of erotic enjoyment (rasatmika). Goddesses like Kali, Tara, Camunda, are fierce and ugly to loathsome in appearance, and yet for countless Hindus they are the ultimate refuge to escape the trials and tribulations of life the results of one’s own acts in one’s previous lives. The Goddess is the cosmic mother and only a mother’s love has sufficient indulgence for her children, her loyal devotees to forgive their sins.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the other hand, even though majestically beautiful, Durga appears totally ruthless and invincible in any battle against powerful and majestic demons (asura) like the Bufthlo demon and the royal demon-brothers Sumhha and Nisumbha. She is the concentrated fighting energy of the gods, emanating as the embodiment of divine righteous fury. In the cosmic struggles between the gods, the upholders of cosmic law and order, and the demons, the powers of chaos, Durga destroys the creatures of chaos and re-establishes cosmic order. The same is true of Kausiki, a much more complicated goddess incorporating various strands of Puranic and Tantric ideas. She does not hesitate to use war tactics such as showering taunts on her enemies and challenging them in a roundabout way, misguiding them into thinking of her as a seductive woman who can easily be won over. But when real battle starts, her furious battle stance appears in the front line and she destroys the demons. This is a display of her maya.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBy contrast, Vagdevi\/Sarasvati, the goddess of knowledge and art, is serene, beautiful and compassionate. She represents divine wisdom\/knowledge, the primal movement of the creative urge of the Creator, and is identified with divine Speech. Even so, the same Goddess can appear in a dark form and present a formidable figure. I shall come back to this while describing the Goddess KaII.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet another aspect of the great Goddess is manifest in Lalita\/Tripurasundari and Minaksi. They are exquisitely beautiful and are very seductive goddesses. They often manifest a tension for supremacy between the male godhead and its female counterpart. In their mythology and theology they show the autonomous character of the supreme Goddess and often the male creator God recedes into the background.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn other contexts, where a male God giva is supreme, Uma\/Parvati epitomizes motherhood. Her sons Ganesa and Skanda, in spite of their many acts of valour and protection, remain her little children. Parvati, together with Laksmi, also is the model of wifely perfection.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhatever her appearance may be, for the devotee the Goddess is the adorable mother who is full of affection and is instinctively protective towards her devotees, who are indeed her children. She is also the supreme cosmic Power (Para-sakti), the indomitable and omnipotent divine Sakti from whom even a chance glance directed at the praying devotee is enough to remove all fear of existential problems. In fact devotees propitiate and invite her attention because of her natural compassion and her supreme cosmic power, which can intervene between their karma and its fruition. Only the devotees’ total dependence, trust and loyal devotion activate her grace. Her compassionate attention is seen in her glance. The supreme Goddess at Kañci in south India is called Kamaksi; the name is interpreted as ‘She whose glance fulfils all a devotee desires’.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe concept of the Goddess is intimately related to the theories and practices of the Tantric religions. The Goddess here primarily is the divine cosmic Power, which is autonomous, adamantine and indomitable. The Goddess theology is multifaceted and full of mysticism. Hence her characteristics are full of contradictions. In recent years several western and Indian scholars have been studying the theology of the Goddess and her religious ideology and practices. SB. Das Gupta, Gopinath Kaviraj, Vraj Vallabh Dviveda, N.N. Bhattacharya, Wendel Beane, Ernest Payne, Alexis Sanderson, André Padoux, Cheevar M. Brown, Thomas Coburn, David White, David Kinsley, Cynthia Flume and Rachel MacDermott, to name just a few, have done great work on this subject and have revealed its complexity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy personal encounter with Mm Gopinath Kaviraj was the great starting point of my studies in the theology of Divine Sakti. I was further helped and my Sakti understanding was enormously enhanced by my long and intimate study of the subject with V.V. Dviveda. He is the unchallenged authority in the traditional learning of the subject with his vast firsthand knowledge of the various systems of the Sakti cult. This is enhanced by his long and deep acquaintance with rituals practised by the followers of these varied systems, though he himself is a smarta (non-sectarian and orthodox high caste Hindu), pundit. I must specially mention Mackenzie Brown and Thomas Coburn for their excellent studies in the Devi theology. I have borrowed many of their discerning observations on the nature of the Goddess as revealed in the Devi-Bhagavata Purãna and the Devi-mahatmya and other relevant Purana materials.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe corpus of Tantric religious texts is vast and is written in many Indian languages - classical, medieval and modern. There are the Agamas (technically canonical literature), commentaries, ritual manuals, eulogies, and most importantly the Epics and Puraias. Amongst these texts by far the most popular is the Devimãhatmya, which is appended to the Mãrkandeya Purana. It is also the earliest Purana to present the Goddess as supreme Divine Power, as well as the source and locus of the entire creation. Another seminal Purana celebrating the Goddess is the Devibhdgavata Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBecause of the popularity of these two texts among the majority of Goddess-worshipping traditional Hindus, I think a brief analysis of the earlier of the two Goddess Puranas will give me an opportunity to discuss various aspects of the Goddess cult.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe canonical texts concerning the goddess are in a general way referred to as Tantra. There are countless Tantras, originating from the north, south, west, central, east and far northeast regions of India. Each Indian region abounds with local powerful protecting goddesses. These deities often have a very long and continuous presence. The popularity of the Devimahatmya lies in its successfully subsuming many of these goddesses within the Supreme Goddess: for example, Camunda, the group of war goddess called Matrka, and Sivaduti. It is now well known to the scholars of ancient Indian religions that, from the Kushana period, the sovereign Divine power Durga and the war goddesses called the seven Matrkas started appearing prominently. The novel religious attitude towards the Goddess as the cosmic sovereign, controller and protector of the divine world order found expression in the concept of Durga. Her ascendance continued throughout the early Gupta period.4 Thus the Devimãhdtmaya must belong to this period. The celebration of the goddess Durga as the embodiment of supreme power in warfare and victory, albeit at the cosmic level, together with her ethical stance for establishing the divine system of law and order, Ma, against the sudden upsurge of chaotic power of the Asuras, reflect the view of the period of the great Kushana and Gupta dynasties. This political ideology continued throughout the subsequent political history of the Hindu kingdoms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe rise of the great monotheistic religions, at about the same time, must have had a reciprocal impetus and helped the rise of the theology of the all-powerful divine Sakti. The concept of Sakti in this theology is absolutely central to Tantra. Not only is this Sakti the divine indomitable Will (iccha), divine ominscience (,jnana), and divine omnipotence (kriyd), but also the divine sovereign power to control the creation (aisuarya).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is very difficult to find an overarching definition of Tantra that includes all its various forms and ideologies. Very generally speaking, “Tantra is a form of religion in which worldly, temporal goods and theology are perfectly integrated. It advocates the worship of power for the attainment of power ‘tantra supported neither meekness nor passivity. Tantra is undertaken for salvation, mukti, as well as for personal gain and power, bhukti. Bhukti, literally ‘enjoyment’, is realised through power.”7 Thus power, Sakti, is central to the Tantric religious ideology and that power is based on Sakti’s possessing aisuarya, i.e. total control of the universe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Tantric ideology, giving full sanction to both these goals of bhukti and mukti as being of equal value, is demonstrated in the two major actors of the framing legend of the Devimahatrnya, i.e. King Suratha and the vaiya (a merchant?) Samadhi. To propitiate the Goddess the former practised the worship and meditation of the Goddess for bhukti, whereas the latter did so for mukti. Their performance of worship and meditation is termed tapas, voluntary observance of severe austerities. They restricted their food intake and often went without any food. They offered the Goddess flowers, incense, fire-sacrifices and libation of water. They deeply meditated on the Goddess and offered her bali (mainly non-vegetarian food), sprinkled with blood extracted from their own bodies; this they did to an earthen image of the Goddess, which they made themselves. Samãdhi also muttered Uapa) the Vedic hymn on the Goddess (the Dcvisükta). The succinct description of the method of propitiation of the Goddess leaves no doubt that the King and the Vaiya followed Tantric ritual worship of the Goddess.\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=\"5%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"90%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"5%\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSarasvati\/Vac the sacral word and the supreme cosmic goddess\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSakti the supreme divine power: The role of Laksmi in pancarata sotereology\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHindu tantrism : Sadhana puja\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe worship of kali according to the Todala tantra\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eMandala as an image of man\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe religious and literary background of the navavarna Kirtana of muttusvami diksitar: Diksitar cycle of nine hymns to goddess tripurasundari\/Sri-cakra\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe domestication of a goddess: Carana-tirtha kalighat the mahapitha of kali\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eKings power and the goddess\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eHindu tantric and sakta literature in modern Indian languages\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eWomen in saiva\/sakta ethos\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe goddess women and their rituals in Hinduism\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eLalan fakir: The confluence of Islam and Hindu popular mysticism\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSelected glossary\u003c\/td\u003e\n\u003ctd\u003e469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of Indic words, texts and author\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Sanjukta Gupta","offers":[{"title":"Default Title","offer_id":42976722550922,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/CosmicPlayofPower.jpg?v=1684763300"},{"product_id":"tantra-the-cult-of-the-feminine","title":"Tantra","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eTantra: The Cult of the Feminine reveals a practical and balanced, modern view of the secret teachings of Tantric yoga. Van Lysebeth discloses the sexual techniques of Tantra that can be used by Western couples to enhance relationships and help open the door to a new kind of enlightenment. He also reveals the wisdom of tantra--the essential belief that our universe is a creation of the physical and spiritual union of the Mala and Female principles, manifested in the human plane as Love. He shows us how the repression of feminine values in our patriarchal civilization is the esoteric cause of many of the modern world`s crises. Tantra affirms that a true understanding of feminine values can bring about much-needed changes in our society. Van Lysebeth`s warmth and insight brings modern readers to new dimensions of feeling and understanding!\u003c\/span\u003e\u003c\/p\u003e","brand":"Andre Van Lysebeth","offers":[{"title":"Default Title","offer_id":42976735887498,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TantraThecultofTheFeminine.jpg?v=1684764228"},{"product_id":"tantra-sex-secrecy-politics-and-power-in-the-study-of-religion","title":"Tantra: Sex, Secrecy, Politics","description":"\u003cp style=\"text-align: left;\"\u003eA Complex body of religious practices that spread throughout the Hindu, Buddhist, and Jain traditions; a form of spirituality that seemingly combines sexuality, sensual pleasure, and the full range of physical experience with the religious life-Tantra has played a central yet conflicted role in the Western imagination ever since the first \"discovery\" of Indian religions by European scholars. Always radical, always sex tremely other, Tantra has proved to be a key factor in the imagining of India. This book offers a critical account of how the phenomenon came to be. Tracing the complex genealogy of Tantra as a category within the history of religions, Hugh B. Urban reveals how it has been formed through the interplay of popular and scholarly imaginations. Tantra emerges as a product of mirroring and misrepresentation at work between East and West-a dialectical category born of the ongoing play between Western and Indian minds. Embracing historical detail, textual analysis, popular cultural phenomena, and critical theory, this book shows Tantra as a shifting amalgam of fantasies, fears, and wish fulfillment, at once native and other, that strikes at the very heart of our constructions of the exotic Orient and the contemporary West.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eHugh B. URBAN is Associate Professor of Religion and Comparative Studies at Ohio State University. He is the author of The Economics of Ecstasy: Tantra, secrecy, and power in Colonial Begal (2001) and songs of ecstasy; Tantric and devotional songs, form colonial Bengal (2001).\u003c\/p\u003e","brand":"Hugh B. Urban","offers":[{"title":"Default Title","offer_id":42976738017418,"sku":"","price":445.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Tantra.jpg?v=1684764536"},{"product_id":"tantric-traditions-in-transmission-and-translation","title":"Tantric Traditions In Transmission And Translation","description":"\u003cp style=\"text-align: left;\"\u003e“Tantric Traditions in Transmission and Translation is an excellent collection of essays on Tantra across eras, religions, and cultures, each one touching on some important aspect of the state of the art in modern Tantric scholarship. A must-read to catch up with the latest findings about the deep and broad impact Tantric traditions have had on Asian civilizations, past and present—now beginning to influence the West.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e-ROBERT A. F. THURMAN, Jey Tsong Khapa Professor of Indo-Tibetan Buddhist Studies, Columbia University\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eTANTRIC TRADITIONS IN BOTH Buddhism and Hinduism are thriving throughout Asia and in Asian diasporic communities around the world, yet they have been largely ignored by Western scholars until now. This collection of original essays fills this gap by examining the ways in which Tantric Buddhist traditions have changed over time and distance as they have spread across cultural boundaries in Asia.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe book is divided into three sections dedicated to South Asia, Central Asia, and East Asia. The essays cover such topics as the changing ideal of masculinity in Buddhist literature, the controversy triggered by the transmission of the Indian Buddhist deity Heruka to Tibet in the 10th century, and the evolution of a Chinese Buddhist Tantric tradition in the form of the True Buddha School. The book as a whole addresses complex and contested categories in the field of religious studies, including the concept of syncretism and the various ways that the change and transformation of religious traditions can be described and articulated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe authors, leading scholars in Tantric studies, draw on a wide array of methodologies from the fields of history, anthropology, art history, and sociology. Tantric Traditions in Transmission and Translation is groundbreaking in its attempt to look past religious, linguistic, and cultural boundaries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eDAVID B. GRAY is Associate Professor and Chair of the Religious Studies Department at Santa Clara University.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eRYAN RICHARD OVERBEY is Visiting Assistant Professor of Religion at Wesleyan University.\u003c\/p\u003e","brand":"David B Gray","offers":[{"title":"Default Title","offer_id":42977953153162,"sku":"","price":1600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TantricTradition.jpg?v=1684849329"},{"product_id":"eros-consciousness-and-kundalini-deepening-sensuality-through-tantric-celibacy-and-spiritual-intimacy","title":"Eros, Consciousness and Kundalini","description":"\u003cp style=\"text-align: left;\"\u003eIn this extraordinary celebration of the erotic, Dr. Stuart Sovatsky, introduces us to the Tantric art of sexual sublimation, in which sexual is redirected toward achieving higher awareness and an erotic satisfaction far beyond that possible through intercourse. The potential reasons for exploring Tantric celibacy are many— including the desire to deepen a life partnership, to gain a new level of mastery over one's body to heal the emotional scars of sexual abuse, to practice safe sex, or to explore the intimate relationship between spirituality and sexuality. Exercises based on yoga, kundalini and chakra meditation make Ems, Consciousness and Kundalini a practical guide to the world of Tantric celibacy. By transcending the boundaries of conventional sexuality, one can learn to harness the divine energy—glimpsed for only an instant by most people—that is at the heart of all erotic yearning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStuart Sovatsky PH.D., has been a practitioner of kundalini yoga for twenty-four years and is the director of two psychotherapy clinics in the San Francisco Bay Area. A former presenter at the World Congress on Sexology in India and the International Kundalini Research Network, he teaches at JFK University and the California Institute of Integral Studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eang-Meng Hsiung, who provided me with much technical support, as well as Mr. Soegiharto Terta and Mr. Qihong Zhang, who helped me in taking the pictures. I would also like to express my special appreciation to Ms. Joanna Willis, the editor, for her patience and her careful examination of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTantric celibacy is based upon a profoundly spiritual understanding of bodily maturation and Eros that includes definitive stages of psychophysical development beyond genital puberty. Kundalini awakening, the first of these stages to become known in the West, involves far more than is now conveyed by the popular, but overly simplistic, definition of kundalini as merely a \"spiritual energy.\" Given the impact kundalini can have on an individual's identity, sexuality, sense of life purpose, and neuroendocrine alterations, I suggest that such an awakening is, in effect, the long-developing puberty of first the spine and then, later, the hypothalamus and pineal glands, as well as the cerebrum. As a spiritual phenomenon that fully includes the physical body, kundalini helps our basic sense of identity mature from one connected to only our plucky—but lifetime-limited—egos to one that is based in our eternal souls. This book, previously entitled Passions of Innocence and now, more directly, Eros, Consciousness, and Kundalini, is my studied—and lived—answer to that most practical of questions: \"How do we, living our ordinary, daily lives, reach this place of higher spiritual enlightenment?\" The goal of tantric celibacy is not merely to live a contented celibate life (although for some this will prove a worthy enough goal) and to gain enhanced health and intimacy, but also perhaps to reach and enjoy some measure of the safe and gradual awakening of the supremely creative force that for most of us lies dormant at the base of our spines. It is possible that in the coming years these deep spiritual potentials residing silently within us might awaken and come to life, just as the awesome potential of fertility and sexual passion awoke within us when we were teenagers. As I give you over to the tantric alchemy described in this guidebook, I do so with no small degree of envy. After some twenty-three years of travels upon this path, I recall with fondness my earliest of yogic alchemical experiences, experiences that you will soon read about and, perhaps, pursue. In recalling the tumultuous passions of spiritual longing, the mixture of zealous certainty and utter wonderment, and the ecstatic sensations of transformation themselves, I can only hope that if there is such a thing as reincarnation that this book will be around in the future so that I might take this journey again and again and again. May those great ones before us who have tread this path—Rumi, Lakulish, Patanjali, Socrates, Buddha, Christ, Hildegarde, Theresa d'Avila, Dalai Lama, Mirabai, Moses, Anandamayama, Thich Nhat Hahn, Saint John, and unknown myriad others—bless all who go this way.\u003c\/p\u003e","brand":"Stuart Sovatsky","offers":[{"title":"Default Title","offer_id":42981151604874,"sku":"","price":325.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Eros_Consciousness.jpg?v=1685106519"},{"product_id":"shri-shri-paratrishika-mahamaheshwar-acharya-abhinavgupta-ki-vivrit-sahit","title":"Shri Shri Paratrishika","description":"\u003c!----\u003e","brand":"Neelkanth Gurutoo","offers":[{"title":"Default Title","offer_id":43017255485578,"sku":"9788120842380","price":800.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Shri_Shri_Paratrishika.jpg?v=1772523659"},{"product_id":"inner-tantric-yoga-working-with-the-universal-shakti-secrets-of-mantras-deities-and-meditation","title":"Inner Tantric Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eInner Tantric Yoga presents the deeper tradition of Tantra, its multi-dimensional vision of the Divine and its transformative practices of mantra and meditation that take us far beyond the outer models of how Tantra is usually presented today. The book can expand your horizon about masculine and feminine energies, Self and world, universe and the Absolute into a living experience of the Infinite and Eternal both within and around you.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDR. DAVID FRAWLEY (PANDIT VAMADEVA SHASTRI) is a world renowned teacher of Yoga, Ayurveda, Vedic astrology and Veda and the author of several definitive texts in these fields over the past twenty-five years. He follows the Tantric approach of Ganapati Muni, the chief disciple of the great Advaitic guru Ramana Maharshi.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYoga is such a big part of Western culture these days that most of us believe' we're already aware of everything it has to offer. After all, Hatha Yoga classes are available everywhere people exercise together, and yogic stress reduction techniques are taught at medical clinics around the country. Everyone knows how healthy a vegetarian diet is, and that meditation produces an impressive array of psychological and physiological benefits. This resume is dazzling enough; what more could there be? Plenty, it turns out.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn fact the more time I spend with traditionally trained yogis and yoginis from India, the more amazed I am at how little of the authentic tradition has reached our shores. It's as if the yoga masters feed us small pieces of it at a time, as much as people raised in our far more materialistic culture are able to assimilate. Only after we've had a chance to digest those teachings do they reveal more advanced techniques and insights.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLooking back, it's easy to see that yoga swept into Western culture in waves. In 1893 Swami Vivekananda first introduced Americans and Europeans to the four great paths: Raja Yoga (physical and mental exercises), Jnana Yoga (the intellectual quest for spiritual experience), Bhakti Yoga (devotion) and Karma Yoga (the practical yoga of enlightened daily activity). In the 1930s Paramahamsa Yogananda initiated Western students into Kriya Yoga, which focused on subtle inner experiences involving the gradual arousal of Kundalini. But it was in the late 1960s that yoga leapt from the fringes of American culture into the mainstream when, thanks to adepts like Maharishi Mahesh Yogi and Swami Rama, claims about yoga's astounding physical effects were finally validated in scientific research studies. Then in the late 1980s India's yoginis (female yogis) began making their mark here, often emphasizing the spiritual value of social service.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut what is the next wave? Important elements of the yoga tradition-elements considered absolutely essential by most practitioners in India-remain virtually unknown in the West. Ironically, this was not always the case. Historians of Western religious traditions have shown that some of these elements were known to the ancient Greeks and Romans, and were even embraced by many early Christians. Tragically, during the Dark Ages a great deal of spiritual lore disappeared in Europe. The long lost \"wisdom of the ancients\" was preserved in India however, and beckons us to reclaim it. Are we ready for even deeper and more powerful dimensions of yoga practice?\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMost of us first get involved with yoga not because we want to be enlightened but because we want to be healthy. We're got our hands full dealing with the world around us; we don't want to de-vote hours a day to inner realms when contending with the outside world is challenging enough. We just want to learn some yoga postures and maybe a few tips about cooking healthier meals. But yoga opens the door to inner experience whether we consciously turn the doorknob or not. After an hour of hatha poses and yogic breathing we feel incredible. We're experiencing a level of clarity and tranquility, of focus and well being, that we've rarely touched before. We get to know ourselves in a whole new way, as a calm, bright, creative soul rather than a restless, worried, chronically dissatisfied mind. Yoga practice has carried us beyond our body and thought processes, and introduced us to spirit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ehis is the point where many students start exploring yoga philosophy and sign up for meditation classes. We learn a whole new vocabulary for amazing inner states that English doesn't even have words for, but that yoga texts describe in detail. We become eager to experience these extraordinary states ourselves. \"Enlightenment\" is no longer just an abstraction to us-it becomes an actual goal.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut then, for many yoga students, something goes wrong. As I travel around the United States visiting different yoga centers, students report a common problem: they complain their meditation practice eventually becomes so lifeless, it's difficult to stick with it. They've been taught to sit mechanically counting their mantras as if they were spiritual accountants, or to work with their posture and breath as if yoga was nothing more than a clever way to manipulate their nervous system. No wonder they're bored and uninspired! It's time for the next wave of yogic wisdom to surge across our shores. There is so much more the masters have to share; if we're ready for this knowledge it will sweep us past the stuck points in our practice to a vastly expanded experience of spirituality. This is the aspect of yoga science that cracks us out of our self-preoccupation and opens our meditation to the universal forces flowing around us and through us.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is the knowledge the adepts in India use to lift and expand their personal practice, to connect with the living universe in a way that galvanizes their spiritual life. The secret-openly known throughout India but barely hinted at in the West-is the Devata, the inner deities or cosmic powers of yoga. In the book you now hold in your hands, Dr. David Frawley will introduce you to the Devatas that lie at the heart of traditional yogic practice. (You should be aware that Devatas were also recognized by spiritual masters like Socrates, lamblichus and Proclus in the West centuries ago.) The Devatas are the living intelligence in nature, sparks of spirit that guide and illumine, divine beings we've called \"angels\" in the West without really understanding what angels are. These are the forces that make mantras, yantras and mandalas come alive, that activate our intuitive powers, and that assist and protect us in the state after death.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn all my years of studying the sacred tradition in India, I've never met a yogi or yogini who wasn't actively engaged with these powerful inner energies. They link us with the many Shahtis or powers that govern the physical and subtle worlds. They serve as bridges to higher fields of consciousness.\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Default Title","offer_id":43124372766858,"sku":"","price":645.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/InnerTantricYoga.jpg?v=1690803957"},{"product_id":"understanding-mantras","title":"Understanding Mantras","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eUnderstanding Mantras explores the origin, nature, function, and significance of mantras within the bounds of the Hindu tradition. It analyses the use of mantras in the Vedic age in the great theistic movements of Saivism and Vaisnavism, and in Tantra. A brief introduction by Alper outlines the major controversies in Western scholarship concerning the nature of mantras and gives an insightful and suggestive paradigm for resolving the issues. The essays provide enlightenment into the Indian mantric tradition, and into Western attempts to understand that tration. They also discuss the issues surrounding the debate over whether mantras should count as instances of language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOf immeasurable worth is the comprehensive bibliographical and methodological essay and list contributed by Professor Alper. This essay covers more than 1600 items and situates mantra contextually in Indian history, society, and culture. It approaches a bibliography on all of Hinduism and will serve as an invaluable tool for future research.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout The Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHarvey, P. Alper was Associate Professor of Religious Studies at Southern Methodist University from 1974 to 1987. As a Sanskritist, his primary interest was the religious traditions of South Asia. He served as editor of the series on Saiva Traditions of Kashmir. Professor Alper died suddenly on April 4, 1987 after completing the editorial work on the present volume.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Volume of Essays And bibliography has been assembled in order to focus attention on the Hindu mantra, a common and vital but troubling feature of Indian culture that more often has been taken for granted than made the object of sympathetic and systematic reflection. The volume is exploratory, not definitive. It may, I trust, be used as a general introduction to the Hindu mantra and its study, but it does not offer any comprehensive survey, nor does it deal with the use of mantras and mantralike formulas in non-Hindu settings or in those portions of Asia beyond India where Indian culture has penetrated. It is my conviction that the essays collected here speak eloquently for themselves and need no brief content summaries in this Introduction. Rather, I shall set the stage for reading the essays by indicating quite schematically some of the themes and issues in mantric studies that the essays themselves raise.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMantras: Why They Matter And Why They Perplex Us\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn 1984, Sri Satguru Publications in Delhi brought out an English translation of Mahidhara's Mantramahodadhi, a sixteenth-century synthetic treatise on Mantrasastra Prior to the book's Introduction the publishers insert a \"warning\" in which they disclaim responsibility-ethically and, I suppose, legally-for the consequences that ensue when mantras are used unsuccessfully or irresponsibly.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIs this disclaimer meant seriously? Does the publisher fear being sued by someone who believes that he has been harmed by the use of a mantra? Might a disgruntled devotee haul his guru into small claims court because the mantra the latter had imparted did not perform as advertised? Perhaps not, yet this disclaimer underscores the fact that belief in the efficacy of mantras is commonplace in Indian culture, today as in the past. It further suggests the difficulty of approaching Mantrasastra from a perspective at once modern and sympathetic.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor India, mantras are real, palpable, mental artifacts to be revered and mastered, to be used or misused. While the significance of mantras is not exclusively religious, mantras obviously play a pivotal role in the religious realm. Instead, the history of the religious life of the Indian people might plausibly be read as a history of mantras. To be sure, there must always have been individuals who were skeptical about mantras. The extent of such skepticism in the past is difficult to gauge, but it could not have been great.\" The possibility of the successful use of mantras was, and is, simply a common part of the Indian mentality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis centrality of mantras in the common life of the Indian people is indicated, for example, by the observation in the Rajatarangini that, in twelfth-century Kasmir, the crops in the fields were protected from Nagas by mantrikas, \"guards who exercised their function by means of mantras\" (cited in Gonda [1963b] 1975b, IV:268). The general repute in which mantras have been held is expressed with uncanny force by as \"secular\" a text as the Arthasastra (perhaps third-fourth century A. D.), which holds that \"a mantra accomplishes the apprehension of what is not or cannot be seen; imparts the strength of a definite conclusion to what is apprehended, removes doubt when two courses are possible, [and] leads to inference of an entire matter when only a part is seen\" (Gonda [1963b] 1975b, 260, citing 1.15.20).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe difficulty we have understanding and explaining mantras may be highlighted by considering the place of Mantrasastra in India as analogous (but it is not identical) to the place of prayer in the West. Among the monotheistic religions of the West, prayer has long been understood as a conversation with God; it has long been taken as the paradigmatic form of religious utterance. The most common form of prayer has been petition, but the most prestigious form often has been considered to be praise, thanksgiving, and adoration, forms of religious discourse lacking practical ends. (This is especially true of the Jewish and Muslim traditions and of Christian monasticism.) Recently, a number of theologians and social scientists have suggested that narrative (story) rather than prayer (conversation) plays a primal role in shaping human religious life. Both prayer and story are ways in which human beings use language to domesticate the enormity of the cosmos, bringing it into scale with the human dimension, and both are fundamentally personalistic. Whatever their importance might be elsewhere, it is arguable that in India neither prayer nor story is the paradigmatic form of religious utterance. It is the mantra.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMost of us who study mantras critically- historians, philosophers, Sanskritists the Enlightenment consensus for granted. We do not believe in magic. Generally, we do not pray. If we do pray, we try to do so in a universalistic idiom. We do not ask openly for mundane, temporal goods. If we prayed for the latter and if our prayers were answered, many of us would be incredulous and deeply embarrassed. In contrast to prayer and story, mantra is impersonal. In contrast to the most \"desirable\" forms of prayer, it is often practical. According to the standards of modern science, mantras are irrational. Mantrasastra thus shares neither the 'prestige of modernity nor the lingering prestige of traditional Western religion. Perhaps for this reason it has fallen through the cracks of Indology. As an impersonal, often practical form of religious utterance, yet associated with a sophisticated civilization, mantra invites special attention.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eDEFINITION\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEarlier studies of mantra often began by proposing formal or informal definitions. An enumeration of these definitions is beyond the scope of this introduction and, in any case, would serve little purpose. But, one should note the heterogeneity of the various definitions. Gonda (1963b) and Bharati (1965) represent the two poles.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eGonda treats definition quite informally and tends to use it to de- scribe the understanding of mantra in whatever text or secondary source with which he happens to be dealing. Therefore, it is not unusual for him to move effortlessly through a series of \"definitions\" within a few pages. Gonda ([1963b] 1975, IV:251) first focuses on the Veda and defines mantra \"provisionally and for practical purposes\" as \"a general name for the formulas, verses or sequences of words in prose which contain praise ... , are believed to have magical, religious, or spiritual efficiency, are recited, muttered or sung in the Vedic ritual and which are collected in the methodically arranged corpora of Vedic texts.\" He immediately qualifies this by adding that the word applies to \"comparable 'formulas' of different origin used in the post-vedic cults.\" Focusing on practical morality (idandaniti), Gonda (p. 259) offers a second definition of mantra as \"consultation, resolution, advice, counsel, design, plan, secret.\" Moving on to classical Hinduism (p. 271), he offers a third definition, notable for its anthropological and heuristic breadth: In the religious practice of the Hindu age, as well as earlier, the term mantra \"covers also all potent (so-called magical) forms of texts, words, sounds, letters, which bring good luck to those who know or 'possess' them and evil to their enemies.\" By the very next page, Gonda has moved on to another, Tantric, context and defines mantra as \"a power (sakti-) in the form of formulated and expressed thought.\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBharati's strategy (1965, 105-11) could not be more divergent. After surveying attempts at a definition of mantra by scholars such as Bhattacharya, Eliade, von Glasenapp, Govinda, Guenther, Majumdar, Woodroffe, and Zimmer, he offers his own succinct, formal definition:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"A mantra is a quasi-morpheme or a series of quasi-morphemes, or a series of mixed genuine and quasi-morphemes arranged in conventional patterns, based on codified esoteric traditions, and passed on from one preceptor to one disciple in the course of a prescribed initiation\" (p. 111).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhatever the advantages of such informal and formal definitions, generally speaking, the essays in this volume do not find the problem of definition a profitable point of departure. A loose working consensus, however, may be discerned in the way many of them take the scope of the term mantra. First, they assume that a mantra is whatever anyone in a position to know calls a mantra. * Second, they usually assume that the term and the phenomenon are not coextensive. Third, they recognize that, as far back as the evidence goes, there has been a large family of Indic terms-e.g., brahman, stobha, bija, kavaca, dharani, yamala-employed in various traditions and periods to name especially potent \"words\" and \"sounds.\" Sometimes, these terms have been used with overlapping or roughly synonymous meanings, often they have been used with technical precision. When they are used technically, their exact force and meaning can be determined only through an exegesis that is text and tradition specific. Finally, there is a recognition that the precision of the texts cannot be read into social usage without caution. On the popular level, words such as mantra long ago acquired a broad, if imprecise meaning.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eHISTORY\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJan Gonda has long championed the view that certain continuities in Indian culture undergird and facilitate the admittedly real discontinuities. Thus, it can be no surprise when he quotes a long passage discussing mantra from the twentieth-century neo-Hindu mystic Sri Aurobindo and comments, \"The survey of the Vedic uses of the term [mantra] will show that the essence of [Aurobindo's interpretation] is indeed already characteristic of the mantras of the Vedic period,-one of the numerous indicia of the agelong continuity of Indian religious thought\" ([1963b] 1975, IV:253). Such generalizations are dangerous, for they tend to reify traditional Indian culture and suggest that it was an unchanging monolith. Nonetheless, my study of mantra leads me to conclude that Gonda is correct in some large measure. The history of Mantrasastra strikes me overwhelmingly as a set of variations on a theme: The further afield, the more \"rococo,\" the development gets, and the more it reaffirms its original character. In this, it might be apt to compare the history of Mantrasastra to the development of a raga. In the realm of mantra, there has been forward movement; there has been no revolution.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe essays in this volume present diverse evidence of historical change and historical continuity. Quite naturally, readers will form their own judgments concerning the import of this evidence. It might, however, be useful to draw attention to three points that relate directly to the assessment of the balance between continuity and discontinuity in Mantrasastra. (1) The historical origin of the mantra is not easily reconstructed on the basis of the surviving documents. Nonetheless, as Findly shows, the RV itself contains evidence of a fundamental transformation that created the mantra as the tradition subsequently knew it. In other words, the journey from poetic inspiration to ritual utilization is noticeable from the start. (2) The evidence presented by Staal, and Wheelock, underlines the historical continuity of mantra from the period of SV to the Tantras. The parallel between Vedic and Tantric deformations of ordinary, otherwise linguistically meaningful, sentences is particularly suggestive. In a sense, the patterned repetitions of japa are the theistic and meditative correlates of the ritual deconstruction of the texts in the tradition of Brahmanic sacrifice. (3) Several of the essays that deal with classical Hinduism-Oberhammer, Gupta, and especially Rocher-underscore the difficulty of drawing hard and fast distinctions between different periods of mantras. The distinction between Vedic, Puranic, and Tantric must be considered one of those pious organizational fictions in which Indian culture, like most cultures, abounds.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMantra Kavisasta: Speech as Performative in Rgveda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVedic Mantras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantra in Vedic and Tantric Ritual\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMantra in Ayurveda: A Study of the Use of Magico-Religious Speech in Ancient Indian Medicine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAre Mantras Speech Acts? The Mimamsa Point of View\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Meaning and Power of Mantras in Bhartrhari's Vakyapadiya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMantras in the Sivapurana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Use of Mantra in Yogic Meditation: The Testimony of; the Pasupata\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pancaratra Attitude of Mantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Cosmos as Siva's Language-Game: \"Mantra\" According to Ksemaraja's Sivasutravimarsini\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConclusion: Mantras--What Are They?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNote on The Contributors\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbbreviations Used In This Volume\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Working Bibliography For The Study of Mantras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliographical List\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e531\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e","brand":"Harvey P. Alper","offers":[{"title":"Default Title","offer_id":43426980429962,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan004714.jpg?v=1708948167"},{"product_id":"the-great-liberation-mahanirvana-tantra","title":"The Great Liberation","description":"\u003cdiv data-mce-fragment=\"1\" class=\"product-details-description\"\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ethe Indian Tantras, which are numerous, constitute the Scripture (Sastra) of the Kaliyuga, and as such a voluminous source of present and practical orthodox \"Hinduism\". The Tantra Sastra is, in fact, whatever its historical origin, a development of the Karmakanda (using that term in the general sense of the ritual section of the scripture), promulgated to meet the needs of the age. Siva says: \"For the benefit of men of the Kali age, men bereft of energy and dependent for existence on the food they eat, the Kaula doctrine, O auspicious one ! is given\" (Ch. IX, verse 12). To the Tantras we must therefore look if we would understand both ritual, yoga, and sadhana of all kinds as they exist today, as well as the general principles of which these practices are but the objective expression.\u003c\/p\u003e\n\u003cbr data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003c\/div\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Arthur Avalon","offers":[{"title":"Default Title","offer_id":43653007245450,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TheGreatLiberationNAB_1.png?v=1699516945"},{"product_id":"the-mantra-mahodadhi-of-mahidhara","title":"The Mantra Mahodadhi of Mahidhara","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAmong the medieval works on Tantra, this work in sanskrit holds a place of great importance for its comprehension and authority. The author, who describes himself as an anchorite who did austerity in Varanasi, prepared this book in twenty -five 'Tarangas' more as a compilation of relevant material for the sadhakas than as an independent work. It is encyclopedic in nature; it is verlly an ocean (as the title suggests) of mantras. Now in Tantrik sadhana, the mantras are of great significance, for they are sufficient means of visualizing the gods. Indeed the mantras are the \"body\" of the gods. There is thus a correspondence between the mantra (formulation), murti (Visualization), and tantra (actualization). This correspondence is the theme of this work. Is the theme of this work. Exceedingly valuable for the spiritual practitioners and extremely popular among them in the North as well as in the South, there was till now no translation of this work into English. Great was its need. Sri Satguru Publication of Delhi has therefore to be congratulated work available for making this monumental work available to the English- Knowing folk. All the 3,300 verses of this work (completed in 1589 A.D.) have been literally rendered into easy English with the help of the author's own commentary called Nauka. The board of Scholars who have completed this arduous undertaking have done a fine job, and richly deserve our praise. They have filled a lacuna that was keenly felt.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere is also an excellent introduction to the art and science of Tantra, as well as an analysis of the contents. There are, at the end of the work, illustrations of Yantras, which are reproduction of the same drawings as were reproductions of the same drawings as were in the lithography copy of the book. It is a very useful publication and will be an addition to the Tantra literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eS. K. Ramachandra Rao, The Astrological Magazine, Vol. 74. No.10.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt has often been wondered why man alone out of the well-known 8.4 million species of living beings representing the creations of the Almighty, should be subjected to hundreds of aliments, physical, mental, economic, communal, and spiritual. All other living organisms are born and die; but the states of living death, i.e. sickness, mental tension, worries about thousands of problems etc., etc. are the prerogatives of man and a few of his pets, the domestic cows, goats, dogs cats etc which require the services of the veterinary surgeon. The animals, birds etc. that roam about unfettered are never seen lying ill and disabled. Nature heals them whenever they get hurt and they resume their activities.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003ci data-mce-fragment=\"1\"\u003eArtificial and Unnatural Modes of Living\u003c\/i\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe types of illness man suffers are solely because he lives an artificial life. Adhering strictly to the nature, he can prevent all these ailments. He is slave to his tongue. He mixes condiments and spoils the natural nutritive value of the products of nature - the intake. He takes food too often even when he is not hungry. Indigestion is the cause of thousands of ailments. Inability to control the other sense organs causes untold sufferings. Lethargy, blunder, unlimited hardships to him. To cure natural laws bring about unlimited hardships to him. To cure himself of certain illnesses man takes to drugs and potions, which cause other troubles in their wake. All the medicines in the world put together cannot sustain the health of man, if he breaks natural laws. The punishment for the infringement of natural laws is immediate. There is no way of escape.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs for mental tentions, disappointments, worries, greed, anger jealousies, frights etc. the pathology as well as remedies remain the same, Return to Nature. If we think about our own selves, if we wish to suppress other's interests to gain our own, we are bound to suffer. Adjustment to the matter of mitingating the mental sufferings that we undergo. Too much of readiness to criticise others and find fault with them should be avoided. Sympathy and friendship, loving service rendered to others, all these enable our minds to be hundreds of others, all these enable our minds to be calm and free from tensions. Keeping the mental equilibrium, we can escape the ill effects of loss of wealth and worries due to our own negligence than to the non-co-operation of others. Communal or social ills also can be remedied by starting from the individual. Finally spiritual troubles and sufferings. These also must be tackled at the level of the individual. All our sacred literature aim at the reformation of the society. If all the individuals become all right, the society too naturally becomes all right.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThus we find that man is faced all sorts of problems. Our ancient sages have confronted all these problems and found out some means to remedy them. The extensive Ayurvedic literature deals with physical illnesses and the ways and means of curing them. The economic and social problems are dealt with in our Niti and Dharma Sastra literature. The mental, intellectual and spiritual problems are dealt with in our Tantra and Mantra literature with which we are now concerned immediately.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThat India has an extensive sacred literature covering all the aspects such as religious, philosophical, ontological, epistemological, logical, metaphysical etc. etc. is too well know to be mentioned here. We shall make a general survey of Tantra and Mantra literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"5\" data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\u0026gt;Introduction\u0026lt;\/td\u0026gt;\u0026lt;td width=\" data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTarangas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhutasuddhi (Purification of the elements), Pranpratistha (Instilling of vital airs), the Matrka Nyasa(fixing, depositing), Purascarya (preliminary observances), Homa (offering of the fire), Tarpana (libation) etc.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1-13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe various Mantras of Ganesa have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e32-53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Kali, the deities entitled Kali and of Sumukhi are explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e54-66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Goddess Tara Ekajata, etc.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e67-89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDifferent Mantras of Goddess Tara Ekajata, Nila Sarasvati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e90-106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Goddess Chinnamasta, Sabri, Svayamvara, Madhumati, Pramoda and Bandi Devi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e107-122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Vatayaksini, Varahi, Jyestha, Karnapisacini, Matangi, Banesi, Madanesvari\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e123-140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Goddess Bala and Syama and her various aspects have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e141-169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Annapurnesvari, and her aspects Mohana Gauri, Jyesthalaksmi and Pratyangira, destroyer of enemies have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e170-196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Bagalamukhi and the two Varahis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e197-215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantra of Sri Vidya with various Mudras and Nyasas has been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e216-247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Avarana deities of Sri Vidya have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e248-285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Hanuman has been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e286-304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Visnu, Narasimha, Gopala and Garuda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e305-325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Sun god, Kuja, Brhaspati, Sukra and Vyasa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e326-345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Mahamrtyarjuna, Rudra and Kubera, have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e346-372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Kartaviryarjuna, Dattatreya, Jahnavi, Manikarni have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e373-395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe mantras of Kalaratri and the nine syllabled Mantras of Candika have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e396-431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e19\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mantras of Kukkuta, Sastr, the procedure regarding the worship of Parthivesvara, Yama and Citragupta and Asuri Vidya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e432-456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e20\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe various of Yantras and Svarnakarsanabhairava have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e457-478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e21\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Procedure of Adoration beginning with ablution and ending with Antaryaga have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e479-507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArghya Puspanjali, etc. and ending with offering of flowers and other varieties and other verites have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e508-535\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe worship with Damanas flowers and Pavitras has been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e536-549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e24\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVerification and Purification of Mantras Sodhana have been explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e550-569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e25\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Six types of Rites Santi, Vasya, Stambhana, Deesa, Uccatana and Marana have been explained.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e570-594\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGeneral Notes and Clarification\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e595-670\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYantras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e671-709\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e710-720\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"A Board of Scholars","offers":[{"title":"Default Title","offer_id":43800835686538,"sku":"","price":1800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/idi150.jpg?v=1695535698"},{"product_id":"sri-chakra-its-yantra-mantra-tantra-s-k-ramachandra-rao","title":"Sri-Chakra","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSri Chakra has rightly been regarded as the 'prince among chakras' (chakra-raja). It is the best known and most worshiped among hundreds of sacred designs that are prescribed in the traditional lore. Despite this celebrity an air of mystery surrounds this chakra. Details concerning Sri-chakra have always been looked upon as precious secrets; but there have always been tracts in Sanskrit seeking to explain the details of the chakra, their significance, the way it is contructed and the manner of its worship.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book gives details of the design itself, the significance of those details, the philosophical framework that renders the philosophical framework that renders the details relevant, the prevailing symbolisms and the nature of the source material have been given.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVidyalankara, Sastra-Chudamini, Sangita-Kalaratna, Professor-Saligrama Krishna Ramachandra Rao, was a well-known scholar who had combined traditional learning with modern research. Well versed in Sanskrit, Pali, Ardhmagadhi and several modern India languages and acquainted with Tibetan and some European language, ha had written extensively on Vedanta, Buddhism, Janism, Indian Culture, Art and Literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHe had written more than Sixty Books in Kannada, a Play in Sanskrit, and a pali Commentary on a Buddhist classic. One of his books on Iconography in Kannada has own the state Sahitya Academy Award, as also another of his Book on the Tirupati Temple.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSome of the books he had authored are Encyclopaedia of Indian Iconography, Agama Encyclopaedia, Lalita Kosha, Sri Vidya Kosha, Tantric Practices in Sri Vidya, Sri Cakras, Yantra. \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSri-chakra has rightly been regarded as the 'prince among chakras' (chakra-raja). It is the best known and most worshiped among hundreds of sacred designs that are prescribed in the traditional lore. Despite this celebrity , an air of mystery surrounds this chakra. It is even classed among things, the knowledge of which should not be made readily available!\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhile there is considerable justification for not exposing our religious themes to vulgar gaze and to idle curiosity, knowledge about them needs to be made available to the earnest seekers. Details concerning Sri-chakra have always been looked upon as precious secrets; but there have always been tracts in Sanskrit seeking to explain the details of the chakra, their significance, the way it is constructed and the manner of its worship. Initiation into its ceremonial worship is of course a matter of personal commitment to a competent guru, and must be resorted to in the ritualistic isolation that is prescribed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present book carefully avoids the details concerning initiation and the actual worship. They cannot become the subject-matters of a book. But the details of the design itself, the significance of those details, the philosophical framework that renders the details relevant, the prevailing symbolisms, and the nature of the source material have been explained here, based on authoritative texts and traditional understanding.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWe are grateful to the Indian Books Centre for reprinting this work which has been out of pring for a long time. \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable style=\"height: 411.648px;\" data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\" width=\"10%\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\" width=\"80%\"\u003eYantra, Mantra, Tantra\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\" width=\"10%\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eChapter 1: The Yantra of Sri-chakra\u003c\/b\u003e\u003ccenter data-mce-fragment=\"1\"\u003e \u003c\/center\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003eThe Composition of Sri-chakra\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003ePreparation of Sri-chakra\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003eThe Nine Enclosures\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eChapter 2: The Mantra of Sri-Chakra\u003c\/b\u003e\u003ccenter data-mce-fragment=\"1\"\u003e \u003c\/center\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003eThe Symbolism of Sri-chakra\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003ePanchadasi and Shodasi\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003eIdentity of Yantra and Mantra\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eChapter 3: The Mantra of Sri-Chakra\u003c\/b\u003e\u003ccenter data-mce-fragment=\"1\"\u003e \u003c\/center\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 58.8068px;\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003eSri-Vidya\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003eThe Primal Model\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003eKama-Kala\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\" data-mce-fragment=\"1\"\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.2045px;\" data-mce-fragment=\"1\"\u003e\n\u003ctd style=\"height: 39.2045px;\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd style=\"height: 39.2045px;\" data-mce-fragment=\"1\"\u003eSupplementary note on Bala-Tripura\u003c\/td\u003e\n\u003ctd style=\"height: 39.2045px;\" data-mce-fragment=\"1\"\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"S. K. Ramachandra Rao","offers":[{"title":"Default Title","offer_id":43800955256970,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/idk790.jpg?v=1695536534"},{"product_id":"vedic-tantrism-a-study-of-rgvidhana-of-saunaka-text-eng-translation","title":"Vedic Tantrism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVedic Tantrism is a new edition of Rgvidhana, the earliest Vedic manual of magic or magico religious rites and practices. Attributed to Saunaka it anticipated the later growth of Tantric ritualism. At the same time, its real significance lies in simplifying complicated and burdensome ceremonies treated in Srauta and Grhya Sutras in such a way that observances become easier in practice.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first 1878 edition of this manual by Dr. Rudolf Meyer with a Latin introduction was a remarkable scholarly achievement but not without defects.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present edition has been prepared on the basis of fresh material made available by the discovery of hitherto unknown manuscripts.\u003c\/p\u003e","brand":"M.S. Bhatt","offers":[{"title":"Default Title","offer_id":43870419878026,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Vedic_Tantrism_by_M.S._Batt.jpg?v=1780311187"},{"product_id":"tantric-sex-a-unique-guide-to-love-and-sexual-fulfilment","title":"Tantric Sex: A Unique Guide to Love and Sexual Fulfilment","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRichardson is dynamically unembarrassed about sex, as well as learned in healthy ways of using it to open our hearts and enhance awareness. She describes the ascending and descending phases of sexual energy; the spiritual path emphasizes the former, while the biological emphasizes the latter.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTantra refers to this step (of re-directing sexual energy through relaxation instead of tension) as placing a foot on the first step of the ladder of growth.\" Richardson claims that our tendency of \"goal orientation,\" making sex into another item on our already-full To Do list, results in haste, which \"effectively and seriously\" represses our sexual energy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eShe is out to rectify the situation, first by reclaiming our sexuality before we can use tantra to transform it. 'We only know how to 'do' in love, and not how to 'be' in love. \"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDIANA RICHARDSON was born in South Africa where she completed her education with a degree in Law. In the U.K. she trained as a practitioner of Therapeutic Massage and has been a teacher of Holistic Massage for twenty years. Living for many years in India as a disciple of the spiritual Master Osho, she undertook a life-changing enquiry into the union of sex and meditation and presented a unique Tantric Synthesis to the Osho Tantra School in India. Since 1993 she has devoted herself to sex education for adults, sharing her insights in a direct, practical and refreshing way, inspiring couples in the art of loving.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTHE FIRST TIME I MADE LOVE, I recall being overwhelmed with disappointment, especially since I, had waited for love and made it a special occasion. I asked myself, \"Is this what all the fuss was about? Surely there must be more to it?\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEver since that first sexual experience, even though I managed to develop what others might call a healthy sex life, I always had an underlying sense that there must be more to sex-especially since there was such a taboo around it, so many rules and regulations concerning sexual behavior. I always found sex to be enjoyable, but somehow I was never deeply touched. Neither was I as absorbed or as involved as I had imagined I would be.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhen I realized that I had made love repeatedly, but still had no real understanding of how sexual energy functioned, I decided to begin a sincere exploration into the mysterious matter of sex. What motivated me in my exploration, and kept me going when I felt discouraged, was that here and there in my life were scattered moments of love that were glaringly different from the rest. When they occurred, time seemed to stop, become elastic, and the air, the space around me opened up to reveal a new dimension of sensual perception. It was as if I was suddenly truly alive and an inner body intelligence took over. I hadn't a clue how and why this happened but it gave me hope that there was something fundamental about sex that I had still to discover.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eToday, I know I am not alone. In my extensive work with couples over the years, I have encountered many people facing the same disappointments and asking themselves the same questions. Just like I was, they feel trapped in a cycle which is repeated every time they make love, and rarely involves anything creative or new. Disinterest and boredom eventually creep in. Some will try sexy clothes and videos while many others change partners often to keep sex interesting and exciting. Even so, this seldom satisfies in the long term. While a couple may continue to love each other, the sexual attraction often dies and they stop expressing their love- for each other in a physical way. Sooner or later they might even find themselves deciding to separate. And yet for us all the search for this expression of love goes on, generated by a deep longing that seldom goes away.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAfter researching intensively for many years I discovered that it was the experience of Tantra, that of relaxing into the sex energy rather than putting pressure on it, which gave me what I had longed for intuitively throughout my life. It was like finding a series of keys, which opened door upon door. It was a process of uncovering age-old secrets about sexual energy that touched my spirit, bringing me to an unexpected inner peace. There was a completely new language to learn which slowly became essential to an uplifting experience of sex and love. This language introduced me to a new and different world where the sexual rut disappeared and creativity flourished.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI found that many of my ideas about sex were hindering my journey and that to acquire this new language I first had to unlearn the old one. It took me many months to wade through the misunderstandings society had given me, to finally find a relaxed place away from the pressure of orgasm, which I had believed was what sex was all about.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHow to keep love fresh and new is the real challenge for lovers today. Indeed, how can we increase this love and make it grow? In its unique and intelligent approach to sex, Tantra offers answers that have the effect of enhancing intimacy and deepening love. Tantra, which removes many tensions from sex by suggesting we relax, surprisingly offers us increased joy and fulfillment. This is what so many of us long for in the deepest parts of ourselves, but we simply don't know how to create it in reality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI have a friend who was in a dilemma. In love with two women, he was utterly confused, in distress and agony over which one to choose. He went to a therapist, who asked him, \"Who do you enjoy making love with more?\" \"Cathy,\" he said. \"Then go with Cathy,\" was her advice. When my friend first told me this story, I was in the doldrums of a long relationship where sex had lost its joy and spark, and I didn't understand his therapist's answer. Now I do. I have learned that whenever sex is fulfilling, the chances of love and a joyful life together are greater. Sexual rapport creates possibilities for intimacy and honesty, and a bonding, loving union. Conversely, where there is dissatisfaction in sex, the seeds of discontent are sown,. resentments, frustrations, and fears easily arise, and slowly the love and rapport between partners can break down, ultimately leading to separation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOur collective lack of knowledge is so acute tlit it seems like a normal state of affairs for young people to be struggling in ignorance, trying to harness sexual energy, the natural force of life. We pay so dearly for unfortunate sexual experiences. or uneducated guesses early on in life, carrying them as swirling, dim, unresolved memories that affect us day by day. Sex, love, and intimacy can become a nightmare, ruled by insecurity and lack of trust. Tantra is an ancient art and an antidote, a re-education in sex, and an education that our parents, grandparents, and great-grandparents never had. Over time, experimenting with Tantra has shown me a new style of lovemaking that has made not only my sex life far more fulfilling, but also my experience of love, and thus life itself has become more significant. Before, I felt I was swimming in shallow waters, unsure of my role in this life, of what to do and how to be. Together with my lover, as we embraced the Tantric teachings, penetrating the deeper waters of sex and the heightened love that arose through it, my life took on a new vision, arid I felt as if I was arriving home. Today I can see that the roots of true contentment lie not on the outside of me, but rather within me, and sex has become a vehicle for me to contact my core, my inner world, my silent self. It has given me much more depth and substance than my ambitions and achievements ever could.\u003c\/p\u003e","brand":"Diana Richardson","offers":[{"title":"Default Title","offer_id":44042893164682,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Tantric_Sex_by_Diana_Richardson.jpg?v=1779776988"},{"product_id":"mother-of-the-universe-visions-of-the-goddess-and-tantric-hymns-of-enlightenment-lex-hixon","title":"Mother of the Universe","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Great Mother is humanity's most primordial, pervasive, and fruitful image of reality. Either secreatly or openly she appears with extra-ordinary power wisdom and tenderness at the core of every noble culture. She illuminates the entire universe because she is not some local or limited goddess but our Universal Mother. She expresses herself fluently through and within every sacred tradition, without needing to call attention to her feminine nature.\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;\"\u003eLEX HIXON is the author of Great Swan: Meetings with Ramakrishna, Mother of the Buddhas: Meditation on the Prajnaparamita Sutra, Heart of the Koran, Coming Home: The Experience of Enlightenment in Sacred Traditions, and Atom from the Sun of Knowledge.\u003c\/p\u003e","brand":"Lex Hixon","offers":[{"title":"Default Title","offer_id":44197325963402,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9030_grande_80c84426-9066-4df2-b74c-bc260fbefa29.jpg?v=1705132889"},{"product_id":"introduction-to-the-tantraloka-navjivan-rastogi","title":"Introduction to the Tantraloka","description":"\u003cp style=\"text-align: left;\"\u003eT\u003cspan data-mce-fragment=\"1\"\u003ehis book is an attempt to understand the technique of theTantraloka by piercing together obvious but scattered informationabout its contents, their organic treatment and the guiding normsthat characterized the approach of the two master minds -Abhinavagupta and Jayaratha.\u003c\/span\u003e\u003c\/p\u003e","brand":"Navjivan Rastogi","offers":[{"title":"Default Title","offer_id":44215765926026,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/1704288005.webp?v=1705567432"},{"product_id":"the-tantra-of-sri-chakra-bhavanopanishat","title":"The Tantra of Sri-Chakra","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAmong the four Vedas, the Atharva Veda is different from the other three Vedas both in style and in the matter which it deals with. It concerns itself with chants, incantations, methods of destroying one's enemies and so on. Tantrik texts which are heavily influenced by this Veda deal with the subject of ten Vidyas or Cultic Goddesses whose worship is beneficial for happiness and prosperity in this world and for liberation from rebirth. The ten Vidyas are classified into mahavidyas or extraordinary Vidyas, Vidyas or ordinary Vidyas and siddha-vidyas or adept vidya which are difficult to master. Among the ordinary Vidyas, the most important is Shodasi Vidya or Sri-Vidya.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Sri Chakra which is the representation of the Sri Vidya is the means by which the Goddess is propiated and worshipped. This book which explains the symbolism behind the Sri Chakra and the textual background for this Tantric cult.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVidyalankara, Sastra-Chudamini, Sangita-Kalaratna, Professor Saligrama Krishna Pamachandra Rao, was a well-known scholar who had combined traditional learning with modern research. Well versed in Sanskrit, Pali, Ardhmagadhi and several modern Indian languages and acquainted with Tibetan and some European languages, he had written extensively on Vedanta, Buddhism, Jainism, Indian Culture, Art and Literature. He had written more than Sixty Books in Kannada, a Play in Sanskrit, and a Pali Commentary on a Buddhist classic. One of his books on Iconography in Kannada has won the State Sahitya Academy Award, as also another of his Book on the Tirupati Temple. Some of the books he had authored are Bhavanopanishad, The Tantra of Sri Chakra, Sri Vidya Kosha, Vishnu Kosha, Sri Suktam, Vastu silpa Kosha (3 Vols), The Tantric Practices in Sri Vidya; Tantra, Mantra, Yantra: The Tantra Psychology and Sri Chakra: It's Tantra, Mantra and Yantra.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Introduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Sanskrit expression 'chakra' usually means a 'wheel'. The etymology of the word would suggest 'that by which any thing is done' (kriyate anena). The wheel of the cart, the wheel of the potter, the wheel-like weapon that is flung against the enemy are all called 'chakras'. In its extended meaning, chakra also signifies a kingdom, and because the wheels of the King's chariot can roll on there without hindrance, The King of the land is thus described as a 'chakra-vartin'. The word also signifies an arrangement of the army (chakra- vyuha), in order to fortify its position and secure victory. Sanskrit poets are found to employ characteristica Ily circular patterns of letters of words (chakra-bandha), to convey the meaning more forcefully (if also more tortuously) than usual.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhatever the sense in which the word is employed, it invariably means a power-field, an arrangement of parts 60 as to accomplish the desired end. The circular form which the chakra usually brings to mind denotes both comprehension and facility. It comprehends all the parts, units and details in a. compact and effective manner, 60 that the whole form is unitary and functional.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut the form need not necessarily be circular. The idea of comprehension may be metaphorical t as in expressions like rtu-chakra ('the round of the seasons'), rasi-chakra ('the pat- tern of the zodiac') , nakshatra-chakra ('the collection of stars') and nadi-chakra ('the arrangement of arteries').\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe psychophysiological constructs of normal human energy in terms of the six 'chakraa' (muladhara at the base, svadhish- thana at the root of the penis, manipura near the navel, anahata in the heart, visuddha behind the throat, ajna bet- ween the eye-brows) answer to the same description. Each of these chakras is a conceptual categorization of a pattern of energies, proper to that level of organisation, The chakras do not suggest anatomical parts, nor even, physiological functions. They are entirely abstractions even as the sahasrara ('the thousand-petalled lotus', which is in actuality outside the psychophysical framework, and hence called niralaniba-puri) imagined to be on top of the head, the manas-chakra ('the mind centre', responsible for the experiences of dream, hallucination etc.), and the soma-chakra (the moon-centre', responsible for compassion, dispassion, generosity, patience etc.) are. They are individual vorteces of energy dynamics.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe imagery of chakra as a potent pattern of forces involving cohesion, regularity and functional unity is an old one in India. Its visual representation is to be found even in the remains of the Indus valley civilization, and its verbal expression is to be found even in the hymns included in Rgveda -, Since those early days, it is a recurrent imagery employed in diverse contexts: as samsara-chakra ('the trans-migratory round of phenomenal occurrences'), kala-chakra ('the generative cycle of time') , dhartna-chakra (the \"wheel of the doctrine') , yogini-chakra ('the representation of recurrent female divinities') , mantra-chakra (the cycle of sacred formulae') and so on. It is interesting to note that in extreme tantrik practices which are also antinomian in character, the mystic sessions of spiritual orgies were called chakras (viz., the aggregation of participants who are united under a common cultic discipline), and the deliberation in such sessions was called chakra-puja, a term of dubious reputation.The idea of an effective aggregation of abstract deities, concretely represented by initiated human participants, in a mystically potent session was basic to this tantrik context. The concept of bhairavi-chakra where drink and debauchery are subliminated to their spiritual counterparts is well-known in occult literature. The same idea is relevant in the concept of rasa-mandala, a particular pattern of the male and female devotees of Krshna, identifying themselves with Krshna and the cowherd damsels (gopis). engaged in dance-rituals involving amorous details.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIncidentally, the expression mandala is generally synonymous with chakra. This word also means a wheel, something circular, a unitary aggregation of details, a kingdom, an army. We have words like dharani-mandala or bhu-mandala ('the earth circle'), surya-mandala ('the solar orh'] , chandra-mandala ('the lunar orb'), nara-mandala ('the aggregation of arteries'), nabhi-mandala ('the pattern of energies at the navel center');and tara-mandala ('the group of stars'). This word acquired an especial cultie significance in the tantras belonging to the Mahayana Buddhist persuation and to the Natha-siddha ideology. 'Mandala-offering' and 'mandala-visualization' are important details in the religious practices of Tibet, Mongolia and Japan. And there are treatises dealing with Mandala-worship and explaining its symbolism written by Natha-siddhas, Buddhist tantrik masters and Tibetan yogis.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMandala in this context is defined as 'that which gathers the essential details' (mandam lati). A popular tantrik text, Tantra-raja-tanra describes the nature and uses of mandala in worship and in meditation. Like, chakra, mandala denotes an act of concentration of all the significant details of the world, or of a doctrine, of ones own constitution or of his own mind. It. is also the place where such concentration is facilitated. As an act of concentration, it gathers up the inner energies, and as a place for concentration, it brings together the outer energies. It is an expedient or device that has been tried out, confirmed and standardized.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is also called a yantra, which is usually described as a concrete, mostly visual, representation of the act of concentration of the devotee's own thoughts as well as the place of concentration of the forces in the outside world. It is more often looked upon 8S a gadget, a contraption, a mechanical device. The three words, chakra, mandala and yantra, are in Fact synonymous. But in popular imagination, each connotes a characteristic feature that distinguishes it from others. For instance, chakra suggests a circular form, while the mandala may be a figure of any shape (usually a square). While both chakra and mandala are usually linear representations (some- times brilliantly coloured, especially mandala), yantra is a three-dimensional model. It must be noted that there is also a three-dimensional model of Sri-chakra (called meru), and that there are physical models of mandalas in various materials in Tibet and Japan (especially for offering). And not infrequently Sri-chakra is also called Sri-yantra.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhether it is called a chakra, mandala or a yantra, the instrument is a sphere of influence, a consecrated ground, an arena for the play of thoughts, feelings and forces both inside the devotee and outside him. It is an instrument that is employed to activate energies, stimulate thoughts, harmonize feelings, and co-ordinate inner and outer forces, It is rightly described as a psychocosmogram.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs an instrument mediating between the aspects of energy inside the individual and the dimensions of energy out-side him, it is structured functionally into three levels of 'space' as a medium of movement: the level constituting the physicalworld of things and beings (mahakasa), the level representing thoughts and feeling8 (chittakasa), and the level of pure, undifferentiated consciousness (chidakasa). The first represents the objective world, the second the subjective appraisal thereof, and the third the elimination of this duality. Space, by definition, is luminous (from the root kas, 'to shine'), The, three levels denote three degrees of the luminosity. The first Jevelis where the naturally luminous space is almost wholly clouded by the predominantly inert and inhibiting tamas. In-the second level, however, the' luminosity is partially permitted by the influence of the active 'and emotional rajas; The luminosity is maximized in the third level, for it is the light of pure awareness, sattua, that dominates there.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe chakra, therefore, enables the transformation of the fist level of space into the second, and the second into the third, In a crude manner of speaking, we may describe it as the conversion of matter into energy, and energy into consciousness. As the transformation takes place, greater harmony is achieved. The distinction between the objective world, the subjective person and the consciousness that is at once both objective and subjective and neither objective nor subjective, breaks down.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe complete harmony of existence is symbolized by the point (bindu) that occupies the central position in a chakra, In fact, the chakra is described as an unfoldment ( srshti) of the bindu, and the bindu as the enfoldment (samhrti) of the chakra. The imagery of the all-enveloping space issuing out of the womb of a dimensionless (and therefore imperceptible) point is frequently met with in tantric texts. The body is the space, and pure consciousness is the point. Thus there is twofold movement in practices connected with chakra: from the formless bindu to the form of the chakra, and from the concrete representation of the chakra to the abstract bindu Chakra is a device or instrument that facilitates both these movements.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAtharva-veda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUpanishadic Framework\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhavanopanishat\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Meaning of Bhavana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Text\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ch2 style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003c\/h2\u003e\n\u003ch2 style=\"text-align: center;\" data-mce-fragment=\"1\"\u003eSample Pages\u003cbr data-mce-fragment=\"1\"\u003e\n\u003c\/h2\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280a.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280b.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280c.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280d.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280e.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280f.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280g.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280h.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280i.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc280j.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e","brand":"S.K.Ramachandra Rao","offers":[{"title":"Default Title","offer_id":44276843675786,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/idc280.png?v=1707206143"},{"product_id":"umapathis-commentary-on-the-pauskaratantra","title":"Umapathi's Commentary on the Pauskaratantra","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFrom the Jacket\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Pauskara, belonging to the class of literature generally known as Tantra or Agama. Is an important text for the comprehension of Saiva philosophy. The seventh Chapter of its doctrinal section (jnanapada) is not only a remarkable source of information on saiva epistemology, but also a gold-mine of significant elements valuable for the study of early Indian logic. Umapati’s commentary on this chapter introduces new features, sometimes in a post-15th century Navyanyaya dialectical style, and bears testimony to the evoulation of saiva epistemology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis translation aims to bring on important aspect of Saiva philosophy to the attention of scholars and to facilitate comparative studies of Saiva epistemology \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eUsha Colas-Chauhan studied Indian philosophy (M.A, Radhakrishnan Institute for Advanced Study in Philosophy, University of Madras) and Sanskrit (Ph.D.,Department of Sanskrit, University of Madras). Her fields of research are Indian philosophy and manuscriptology.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eACKNOWLEDGEMENTS\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI wish to acknowledge the help of Professor R. Balasubramanian, who readily accepted to discuss the thorny problems of the text and offered suggestions for improving the translation. I am grateful for his continued encouragement and interest in my work. I am also thankful to Professors S. Sankaranarayanan and K. E. Devanathan who kindly elucidated several passages of the text in Nayvyanyãya style.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI am indebted to Professor P.-S. Fihiozat for his valuable comments on the first draft of the translation and Professor N. R. Bhatt for his affectionate counsel. I thank Professor K. Bhattacharya for clarifying several doubts about the defmition of vyãpti, Dr. J. Ganeri for his suggestions on the translation of the prãmãnya section, and Pandit T. K. Chayapathi Sarma for his help in understanding several passages of the text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI thank the Institut Français de Pondichery for allowing me to photocopy .and use the transcript of Jflanaprakãa’s Pauskaravrni. The translation of the prãmãnya section was printed as an article entitled “Umãpati on prãmanya” in the Journal of Indian Philosophy (vol. 30, no. 4, August 2002). I thank the editor and publishers for permission to include it here.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eUmäpati, the author of the commentary (bhdsya) on the Pauskaratantra, is generally ‘identified with the 14th-century aiva preceptor Umãpati who wrote several major aiva doctrinal texts in Tamil.’ But S. S. Suryanarayana Sastri2 drew the attention of scholars to the fact that the Pauskarabhãsya refers to the Nyãyãmrta, a 16th-century Dvaita work. He proposed three possible explanations for this fact: the existence of another earlier Dvaita work bearing the same name as that of the 16th century work, the interpolation of the reference to the Nyayamrta in the Pauskarabhãsya and finally, rejection of the idea that the Umãpati of the 14th century was the author of the Pauskarabhãsya. To this, B. N. K. Sharma replied3 that there was only one work called Nyãyãmrta in Dvaita literature, the one written by Vyãsaraya (l478-1539), that the partly misquoted Nyayämrta verse did not seem to be an interpolation in the Pauskarabhasya and that, as a consequence, the attribution of the Pauskarabhãsya to a 14th century author needed to be reconsidered.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eSharma also argued that the expression “the followers of Madhva” (rnãdhvãh) could not have become current during the lifetime of Madhva (1238-1317) and that Umapati, who employs that expression (in PauskaraBh on 7.6’), must therefore belong to a later period. He pointed out that the polemical style of the Pauskarabhãsya, similar to that of the 15th and 16th century dialectics, supported the idea that it was composed at a later date. Sharma concluded on these grounds that Umãpati, the author of the Pauskarabhãsya, was different from the Umapati who composed the Tamil aiva text Cankapanirãkaranam in 1313, and that the author of the Pauskarabhãsya “lived probably about the close of the XVI century”.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eSharma’s supposition about Umapati’s date is confirmed by a study of the Pauskarabhãsya. The style and argumentation of this commentary on the chapter on epistemology (pramanapatala) prove that its author was acquainted with the method and technical terminology of navyanyaya developed by Gañgea (1320 A.D.)1 in the Tattvacintãmani. For instance, the inference formulated in the Pauskarapramãnapata labhãsya to establish indeterminate perception (nirvikalpakapralyaksa) is the same as that which was proposed for the first time2 by Gangea.3 Its discussions of the validity of cognition (,prãmãnva),4 inherence (samavãya), 5 cognition of absence (abhavapratyaksa)6 and means of apprehending invariable concomitance (vyãptigrahopãya)7 closely follow those of Gañgea. Its demonstration which establishes kabda as an independent prãmãfla is strikingly similar to that of the Tattvacintãmai\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eUmapati also seems to be acquainted with several commentaries on the Tattvacintãmani. For example, his definition of the validity of cognition is obviously based on the Tattvacintàma2i definition as developed by Pakadhara (1500 A.D.) in the TattvacintãmalYal0kc he also adopts Pakadhara’ s definition of qualifier (prakãra ) . His interpretation of the inferences which establish the extrinsic origin of validity4 and perceptibility of absence5 follows that of Paksadhara, for he adopts Pakadbara’s expressions explaining the purpose served by the constituents of the inference (dalaprayofafla). It appears that Umãpati was also aware of the of Rucidatta (1505 A.D.). For example, he borrows Paksadhara’s inference to prove the perceptibility of absence as improved by Rucidatta.6 His stand that the cognition of non-contradiction (abadhitatvaPramã) produces validity in inference7 follows that of Rucidatta, who introduced it into his commentary on the TattvacintãmaFii.8 Umapati also seems to be aware, directly or indirectly, of the refutation of the Tattvacintãmani by Vyãsarãya (1478-1539). For example, he refers to two objections against the thesis that true consideration (yatharthalingaParamar) produces validity in inference.9 These are among the objections raised by Vyasarãya against the Tattvacintãmani in his Tarkatãndava.’ That Umapati knew Vyãsarãya’s other works is evident from his reference to the Nyayãmrta verse mentioned above. Thus, it may be concluded that the author of the Pauskarabhãsya belonged to a period later than the first half of the 16th century and that he is not the same as the Umãpati who wrote the Cañkarpanirãkaranam in 1313.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eUmãpati occasionally records alternative interpretations of Pauskara verses in his commentary.2 Although two such interpretations in the pramãnapatala match Jñãnaprakaa’s Vrtti on the same verses,3 it is not possible to conclude, without a complete examination of the two commentaries, whether the reference here is to Jñãnaprakãa’s commentary, or to another written or oral tradition. If these are proved to refer to Jñãnaprakaa’s commentary, it would confirm that Umãpati’s commentary postdates that of Jflãnaprakãa, who belonged to the 16th century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eOne of the five introductory verses of the Pau..ckarabhãsya announces the name of the author4 but does not provide any information about him. The colophon of the edited text, however, is replete with references to different episodes of the life of Umãpati, the 14th-century Tamil author-preceptor. In the light of the above discussion about the author of the Pauskarabhãsya, the colophon of the edited text should be considered spurious.5 Neither is there any evidence to prove that Umãpati, the author of the Pauskarabhã ya, belonged to South India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eUmãpati, the author of the Pauskarabhãsya, is accredited with authorship of the ataratnasamgraha’ and a Sanskrit commentary on it, the ataratnollekhani.2 But the \u0026amp;ztaratnasarngraha, which is a compilation of about hundred verses collected from eleven aiva texts known as Tantras, mentions the name of neither the compiler nor the compilation.3 In the absence of any definite internal or external evidence about its author, all discussion about his identity can only be conjectural, and pointless for the present purpose. As regards the tataratnollekhani, it is evident from its introductory verses that the commentator, who does not mention his name, is not the same as the compiler because he distinguishes himself from the compiler, whom he names Umäpati.4 The commentator also refers to the latter as sam- grahakara in a maimer which sugests that they are different.’ Above all, the a taratnollekhan i sometimes reproduces, verbatim and without acknowledgement, passages from well-known commentaries on different aiva works.2 This also renders difficult the attribution of this work to an author of the stature of Umãpati, the commentator of the Pauskzra. Three more Sanskrjt works, rimannatarãjasahasranãmabhãsya, Pãtañjalasatrabhasya and Vayusaizhitdbhãsya, are attributed to Umãpati by the editor of the Pauskarabhãsya.3 Umãpati is also said to have written various hymns and commentaries on religious texts.4 But the identity of the author(s) of these works with that of the Pauskarabhãsya remains to be proved.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContent\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"80%\"\u003eAcknowledgments\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"20%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTranslation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eText\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbbreviations and Bibilography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Usha Colas Chauhan","offers":[{"title":"Default Title","offer_id":44276955644042,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nad111.png?v=1707207958"},{"product_id":"vac-the-concept-of-the-word-in-selected-hindu-tantras","title":"Vac","description":"\u003c!----\u003e","brand":"Andre' Padoux","offers":[{"title":"Default Title","offer_id":44281307365514,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/thumb_286_40313.jpg?v=1707374055"},{"product_id":"mantra","title":"Mantra","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book explicates the origin, nature, function, and significance of mantras within the bounds of the Hindu tradition. It explores the use of mantras in the Vedic age, in Saivism and Vaisnavism, in Tantra, and in Ayurvedic medicine.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eHarvey P. Alper was Associate Professor of Religious Studies at Southern Methodist University from 1974 to 1987. As a Sanskritist, his primary interest was the religious traditions of South Asia. He served as editor of the SUNY series on Saiva Traditions of Kashmir. Professor Alper died suddenly on April 4, 1987 after completing the editorial work on the present volume.\u003c\/p\u003e","brand":"Harvey P.Alper,","offers":[{"title":"Default Title","offer_id":44283173273738,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nas147.png?v=1707462106"},{"product_id":"prasuti-tantra-made-easy","title":"Prasuti-Tantra Made Easy","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePrasuti Tantra Made Easy” is an attempt to meet the requirements of the students of Ayurvedic medicine, both at graduate and post-graduate levels. The book has been written keeping in view the syllabus framed in various universities in India and the requirements of the students.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAccordingly, the book is organized into chapters, each chapter coveting an important topic of the subject. The book is written in a very simple and lucid style to make the understanding of the topics easy. It also gives, to the extent required and feasible, a brief introduction to similar topic in modem obstetrics. Model papers for MD entrance are appended.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe book will no doubt, be useful to the students to do well in the examinations. It is also expected to be useful to the practitioners.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eDr. Gayatri Devi\u003c\/span\u003e\u003c\/strong\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ehas been practicing Ayurveda for more than two decades, with special focus on Stree Roga. She has been successfully handling several infertility cases not only in major cities like Chennai, Hyderabad and Mumbai in India but also far of countries like US, Australia and Singapore.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eShe has received national award from directorate of adult education, government of India for her book on antenatal care in 1984, just after completion of her degree in Ayurveda from Nagarjuna University, Vijayawada. Since then, she has been contributing immensely in the field of Stree Roga through regular features in journals, interviews over TV and books. She is a national awardee for two times for her booklets on Ayurveda from Children’s Book Trust.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eShe has been writing books on Ayurveda both in English and Telugu. Her earlier book in English, “Padartha Vijnana Made Easy” has been very useful to the students of Ayurveda. Her recent book in Telugu on women’s health is proving to be quite useful to women of all ages, in various stages of their lives.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eShe has been awarded “Adarsha Vanitha Pwaskar” For her service to the society through Ayurveda.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePreface\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eBooks on different subjects are written in different ways. Writing of the books in different periods of time are written in different styles.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAyurvedic Samhitas were written several hundreds of years back. They were written in a different: style, which is very much different from today’s style of writing. In comparison with today’s text books on medicine, they do not look like well organized books. The reason is well known. In those days students were not taught through books. Sishyas used to be with their Gurus always and gurus kept explaining various points to sishyas at anytime convenient to them. Whenever a sishya got a doubt, it was clarified to him by guru then and there. Some times they used to have a discussion on a particular topic and drew conclusions. It was only later that some of the sishyas attempted to compile notes based on discourses and discussions in an organized way. They tried to bring some order while compiling their learning into Samhitas. Yet, we find that many of the Samhitas were not organized into chapters covering topics and unless we read all shlokas in the Samhitas from beginning to end, we will not be in a position to know which topic is covered in which chapter.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThere is no doubt that the best way of gaining knowledge is reading the original Samhitas. But for various reasons, it is difficult to read and understand the originals. As the topics are not arranged in a sequence that is followed today, students of Ayurvedic medicine may find it all the more difficult to read them. Therefore, they may require text books to help them to understand the topics. They can refer to the original Samhitas after getting a clear understanding of the topics from the text books written keeping in view the requirements of students and their syllabus.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eWhen we talk about Ayurvedic anatomy, obstetrics and gynecology you don’t find all the relevant topics covered in one chapter of a Samhita or for that matter even in one Samhita. You don’t find the detailed anatomical description of any organ or system of the body as in the case of modern text books. All such descriptions are very brief and given in sutra form in Ayurveda. Quite often there may not be any description at all.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAs an author of this book, “Prasuti Tantra - Made Easy”, I am attempting to present all the topics in a sequence which is going to be useful to Ayurvedic students. I have taken into account the syllabus of various Ayurvedic medicine courses in the country and also the present requirements of the students.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eI did not attempt to compare the Ayurvedic description and terminology with that of the modern science. I did not feel the need to compare and show that whatever is described in modern science is present in the ancient texts. I assume that, this is not the need of the time. People all over the globe are appreciating the importance of Ayurveda in the health care system. Now what we have to do is to show the world that our ancient treatments and diet restrictions are time tested and prove to be result oriented even today.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe contents of the Samhitas are presented in the order and in accordance with your syllabus. Modern description helps you in understanding properly whatever is there in the ancient texts in Sutra form. Therefore a brief description of the same topic are given as per modern science. Wherever modern anatomical terminology can be clearly given along with ancient text, I presented the same for clear understanding.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eI hope this book will be helpful to you to get through your exams successfully and also for your practice in future. In case some of you want to pursue further in academic line must go to the original texts and try to understand them.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eSuggestions are welcome from all of you, to make this book more useful in future.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAyurveda is also known as ‘Asthtanga Ayurveda’, There are eight branches in this Science of life. These eight branches are 1. Kayachikitsa (internal medicine), 2. Shalya tantra (surgery), 3. Shalakya tantra (disease of the organs in the head \u0026amp; neck region), 4. Agadatantra (toxicology), 5. Bhutavidya (Psychiatry), 6. Kaumarabhritya (Paediatrics), 7. Rasayanatantra (Rejuvination therapy) \u0026amp; 8. Vajikarana tantra (Science of fertylity and virility). Prasutitantra is not mentioned separately in these eight branches. But all the Samhitas described various aspects of the formation and development of garbha, various possible garbha vyapats and their management, management of prasava, care of the sutika and so on in detail. These descriptions are not given under the heading of Prasuti tantra. But Prasuti tantra was not neglected by them. Prasuti is included under the name Kaumarabhritya.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe names Prasuti tantra and Stree roga are coined separately in recent times on par with the branches of modern medicine - obstetrics and gynaecology.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eThe Sanskrit word ‘prasava’ means giving birth or producing or expelling garbha. Tantra means science. Prasuti tantra is the scientific knowledge of conception, growth of the fetus, delivery of the fetus, care of the mother and child after delivery.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eObstetrics is defined as the branch of medicine that deals with the care of the pregnant woman during the gestation period, parturition and puerperium.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eContents\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 1\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eStree Sharia Vijnan\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e5-28\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 2\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eRajovijnan\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e29-46\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 3\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eGarbha Vijnan\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e48-98\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 4\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eGarbhini Vijnana\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e101-115\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 5\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eGarbha-vyapad\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e118-183\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 6\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eGarbhini Vyavastha\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e184-208\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 7\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePrasava Vijnana\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e210-237\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 8\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003ePrasava-vyapad\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e238-265\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 9\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eSutika Vijnan\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e267-294\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 10\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eStanya Vijnan\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e295-303\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 11\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eParivar Kalyana\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e305-322\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eChapter 12\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eMudhagarbha\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e324-338\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAppendix 1\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eYoga \u0026amp; Exercise\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e339\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAppendix 2\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eObstetric Instruments\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e347\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAppendix 3\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eHerbs Used in Prasuti-tantra\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e356\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAppendix 4\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eMultiple Choise Questions\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e372\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eAppendix 5\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eParibhashik Shabda\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e382\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"103\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"217\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003eBibliography\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd width=\"94\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\" data-mce-fragment=\"1\"\u003e384\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003csection class=\"section carousel slider\"\u003e\u003c\/section\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Gayatri Devi","offers":[{"title":"Default Title","offer_id":44291557982346,"sku":"","price":300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/naj227.png?v=1707802540"},{"product_id":"the-shalakya-tantra-diseases-of-eye-head-and-e-n-t","title":"The Shalakya Tantra","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Shalakya\u003cspan data-mce-fragment=\"1\"\u003e Tantra\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis an important Branch of Ayurveda dealing with the diseases of E. N. T. and eye written by Dr. D. Lakshmana Chary. B. A . M. S; Ph. D Shalakya in English language is based on the syllabus contents of B. A. M. S. degree course. This book is helpful not only to the students of Ayurveda but also to the teachers of Shalakya Tantra.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work of Dr. chary is really appreciable. He has taken great pains to compile and collect the various scholarly commentaries and tried to compare and contrass them to elucidate the real interpretation for better understanding of the subject. His work is the need of the hour particularly for the students of south where the books in English Languages are very few. This work fulfills the long felt need of the students.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI welcome this publication on \"Shalakyatantra\" subject and congratulate the young author for this onerous task which he completed energetically and patiently. I wish him all success and hope that he will continue to write many more books on various subjects in future with this experience, I feel honoured to write this foreword for the book brought out by Dr. Chary who was my student. I wish him success in all his future endeavour.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is my great pleasure to undertake the work of writing the book Shaalakya Tantra in two volumes. It is by the grace of god Dhanvanthari alone that my book has been uninterruptedly completed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSince there has been no book of its kind in English furnishing the fullest information about Shalskyatantra, I have made a bold attempt to venture on it keeping in view the C. C. I. M. syllabus of final B. A. M. S. Students. The success of my work fully depends upon its utility to many a student.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI express my sincere gratitude to H. H. Sri Sri Sri shivakumar Swamiji the president of Ayurvedic Medical College, Bidar for providing me the best opportunity to serve in his esteemed Medical Institute. It is he who has been the source of my inspiration to bring out this book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI offer my heartfelt thanks to the Principal, Dr. V. S. Patil for giving me the most Valuable suggestion from time to time. It is Kind of him to write the foreword to my book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI whole heartedly thank here S. M. Sathye who is giving me the very good guidance for my Ph D work.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI also wish ro record my unfalling thankfulness to the Professors, the Readers, the Lecturers of Ayurveda Medical College for their best encouragement in my endeavour.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI Sincerely acknowledge and place on record the direct and indirect help and guidance of the authors of modern text book on ophthalmology and E.N.T whose views presentations and illustrations are very much helpful to me in bringing out the book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLast but not the Least I thank Printers of the book and all others who helped me in completing the book as desired.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\" cellspacing=\"15\" width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003ctd width=\"90%\" data-mce-fragment=\"1\"\u003eIntroduction to Ayurveda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAncient Literary References of Shalakya Tantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDescription of Shalaka0Shalakys Tantra with Reference Shloka in hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAvailability of shalakyua Literature in Samhitas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShalakya Tantra Acharya Rishies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNetra Shareera with Reference Shloka in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNetra Roga Samanya Nidana With Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNetra Roga Samanya Poorva Rupam\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNetra Roga Samprapthi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eClassifications of Eye Diseases\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiseases of Netra sandhi with Reference Shlokas in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiseases of Varthma\u003cspan data-mce-fragment=\"1\"\u003e Mandala \u003c\/span\u003ewith reference Shloka in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiseases of Shukla Mandal with Reference Shloka in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiseases of\u003cspan data-mce-fragment=\"1\"\u003e Krishna\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eMandal with References Shloka in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSarvagatha Roga with Reference Shloka in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiseases of Drustimandal with Reference Shloka in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLekhana Sadya Roga\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNetra Kriya Kalpa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e19\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnjana yoga from Sushrutha utthaara sthana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e20\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExamination of Eyeball\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e21\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOphthalmic instruments\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA model case sheet of Shalakya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Dingari Lakshmana Chary","offers":[{"title":"Default Title","offer_id":44291586261130,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/idf727.png?v=1707804246"},{"product_id":"the-yantras-of-deities-and-their-numerological-foundations-an-iconographic-consideration","title":"The Yantras of Deities","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHaving been born and raised in the United States, my introduction to things Eastern had come well into my mature years. My education had been of quality, but Eurocentricin orientation, which was not unusual for the time. Although, my undergraduate institution was one of the first Liberal Arts Colleges to institute an Asian Studies program in the mid '50's which concentrated upon the Near East. My first introduction, albeit brief, was during my graduate studies where the institution had a notable Southeast Asian program at the time.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI have, over the years, considered this Eurocentrism to be a drawback, if not a hindrance. However, my primarily education was in the Arts-i.e., painting and sculpture-which has given me a visual sense that has served me well over the years. This was particularly true when applied to my advanced studies in Comparative Arts-i.e., Art and Architectural History.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBeing then a neophyte, an intellectual and experiential virgin with regard to the Orient was, in some cases, somewhat problematical. However, my approach over the years to the iconography of Buddhism and Hinduism as been with the acuity of the uninitiated. Through my rather eclectic training, I was able to see, to perceive certain similarities and differences that may have passed the eyes of one who had been solely trained in the scholastic method. This was especially true when confronting images both two and three dimensional.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs part of my third compilation, An\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eEncyclopaedia of Hindu Deities, Demi-Gods, Godlings, Demons and Heroes With Special Focus on Iconographic Attributes,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eI included an appendix dealing with the Yantra as it related to the iconography I was urged to expand this into the form that is herein included.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eContained within this brief study are a small number of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eTantric yantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich are employed for a specific purpose. They are incorporated, particularly when they involve or refer to a specific deity. There are numerous, nay, hundreds of other\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich are employed for any number of reasons or desires-e.g.,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003efor the birth of a son, for stammering, for heart attack, to tease an enemy, for piles, etc.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe following\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eare but a sampling and are not intended to represent the entirety of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethat are dedicated to a specific deity or deities. Further, the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eherein contained were computer generated by the author from drawings (a number by Deepak Singh [DS]) kindly supplied by Mr. Susheel Mittal of New Delhi as well as various monographs, articles and actual\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eobserved by the author. The sources are noted with each\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003econsidered.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIndic terms rendered in English transliteration. There are numerous complete dictionaries that can supply the Indic spelling. The \"Index,\" however, includes the Indic spelling with proper diacritical marks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVirtually every major world religion employs abstracted symbolic elements which carry varying degrees of potency, latent power or cognitive elements. These iconic elements, in most cases, represented the deity's existence rather that being a manifestation of the deity.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eChristianity employed the fish symbol in its nascency as a badge of recognition which carried iconic meaning.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLater the cross became the Christian arch-symbol and it developed into a number of forms.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe wearing or displaying of these symbolic forms not only identified the bearer, but also carried with them certain potent, protective qualities as well-e.g., a number of Eastern European Christians believed that just by wearing the cross protected them, shielded them from evil or malevolent forces such as vampires, or, were sure assurances of entry into paradise, particularly if held in the hand at the time of death. To the more enlightened, modern Christians, the cross is an icon which in-and-of-itself is not imbued with sacred power or presence, but is symbolic of the source of that power. To-the-point that, members of liturgical sects will bow their head as a processional cross passes them. Recognized symbols as a referent to the Christian deity are, due to the nature of the theology, finite.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEarly Buddhists also employed symbols, which held important and special significance. The eight-spoked wheel was to the early Buddhist a symbol of the setting into motion the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eDharma, \u003c\/i\u003eas first preached by the Lord\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eBuddha.\u003c\/i\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eTheravadist,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eit is a symbol of the important historical and philosophic event which possesses theological implications. The\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eMahayanists,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand particularly the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eVajrayanists\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eimbued great power into abstract symbolic\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003ethangkas.\u003c\/i\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo Judaism, the abstract from of the stone tablets received by Moses or the six pointed star, the Star of David, are merely cognitive symbols of recognition or belonging and carry with the no inherent or supernatural power.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe iconoclastic Muslims eschew visually recognizable natural symbols, particularly human forms, of the deity. The major exception is the Arabic letters denoting Allah.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYet, virtually every home in the Islamic world will display this \"sign,\" and it, the name, the written name is highly revered. However, it is the spoken word, the audible recitation that carries the greatest and undeniable import within Islam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAbstract forms\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e(yantra)\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich are employed by the Hindu, are also utilized by Buddhists and in some instances by Muslims as well. However, particularly in relation to the latter faith, it must be emphasized that their employment are not canonical or Koranic, but rooted within ancient regional or local beliefs which are tolerated. Tolerated by Islam as long as the practice is not viewed as impinging upon the faith, or are anti-Koranic.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe proliferation of symbols that are to be found in the Hindu tradition are more abundant. Not only are abstract forms recognized, but various natural forms are viewed as a direct expression of a deity-e.g., naturally formed, smooth, ovoid rocks are recognized as\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eShiva linga\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand a\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eshalagrama\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis seen as a manifestation of the Lord\u003cspan data-mce-fragment=\"1\"\u003e Vishnu\u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e.\u003c\/i\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIf one is remotely aware of the myriad Hindu deities, they are cognizant of their many forms-i.e., multi-headed, both fierce and calm of visage, and often with numerous arms. Not only are the various Hindu deities represented in abstract diagrams known as\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethese diagrams are frequently made up of geometrical shapes and some employ numbers and letters (Sanskrit). They are employed to call down the deity to a special place, or to insure a desire of one sort or another by the devotee.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eYantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eare two dimensional but infer three dimensions. They are \"an instrument, an apparatus, a talisman or (a) mystical diagram.\" They are drawn by an adept and energized by a\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003esidh mantra.\u003c\/i\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrequently, Hindu\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eappear as a square, or bounded within a square. The square, a form sacred to the Hindus, represents the earth, the corporeal world. A square within a square represents heaven, the spiritual world. However, there are other forms in which\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eappear from time to time. Often triangles are employed. They too have a divine significance-the divine, that which is unattainable but fervently sought. The center, sometimes represented by a dot or a small circle (Indic:\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003ebindu\u003c\/i\u003e) which exemplifies the deity, eternity, the ever-past, ever-future and is the power locus of the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eAdditionally, it is believed that it is from the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003ebindu\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethat the triangles, squares and rectangles so necessary for the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eare formed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo construct a\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis in itself a holy task, the commissioning of which brings much brings much merit as well as the desired effect. It employs often-elaborate preparation and the execution of which necessitates one schooled in this intricate and arcane process. It is accompanied with the recitation of sacred syllables called\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003emantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethat are applicable to the deity or outcome for which the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis employed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eCertainly, an important, powerful and most frequently represented\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra (s)\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis that which represents\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eDevi (Shri).\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eIt sis employed for the attainment of monetary success, power over travail and ones enemies, as well as authority. It is to be noted that in these\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eShri-chakram Yantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethe triangle predominates in bewildering complexity. \"The belief in the mystic potency of the interlacing triangle and other geometrical figures, does not belong exclusively to the Hindus. The Interlacing triangle (of) the Freemasons, …an Egyptian\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eTau,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e(and) of Modern Theosophical Societies.\" Not to mention its importance as a symbol to the Jewish faith and to the Buddhists.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWithin the Hindu tradition, the application of the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis divided into six categories regarding their usage. As such, they are grouped within the general rubric of\u003cspan data-mce-fragment=\"1\"\u003e Tantra\u003c\/span\u003e: 1) the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eVashi Karan\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eused to being any being under ones influence; 1) the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eShanti Karan\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich is employed to ward off diseases and any other negative influence; 3)\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eStambhan yantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003emay be employed to neutralize the negative undertakings of ones enemies; 4) the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eVideshan\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eare used to create conflicts between people; 5) the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eUchattan\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich are engaged to divert ones adversaries from their duties; and 6) the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eMaran yantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eare composed to cause the death of any being.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere are six varieties of yantras: 1)\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eShakta yantras\u003c\/i\u003e--referring to any\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethat represents the Divine mother-2)\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eVaishnava yantras--\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ereferring to any\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethat represents any form of the Lord\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eVishnu\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003eor a related deity (e.g.,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eMritasanjivani\u003c\/i\u003e)-4) architectural\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e--referring to those\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003einscribed for ground plans (\u003ci data-mce-fragment=\"1\"\u003eManduka or Paramasayika\u003cspan data-mce-fragment=\"1\"\u003e Mandala\u003c\/span\u003e\u003c\/i\u003e--5) astrological\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e-referring to those\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich apply to the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eNavagrahas\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eeither singly or in combined form-and 6) numerical\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras.\u003c\/i\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere are seven types of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras: 1) Sharir yantras\u003c\/i\u003e--applied to the six\u003cspan data-mce-fragment=\"1\"\u003e Chakras\u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e-2) Dharna yantras--\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich are worn on various parts of the body for specific purposes-3)\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eAsana yantras--\u003c\/i\u003ewhich are kept under the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003easana\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eduring\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003esadhana--4\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eMandala Yantra--\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ein which the devotees assume the form of a\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra-5) Puja yantra--\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich are ascribed to different deities-6)\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eChhatar yantra--\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eThey are kept on the person, usually under hat or turban, wrapped in a piece of cloth-and 7)\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eDarshana yantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003erefers to\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ethat are installed in a sanctified place which beings benefit when viewed by a devotee.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere are numerous\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhich are dedicated to particular deities--\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003ePuja yantras.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eThey are often deities which have special significance for the individual, family, village, district, etc. when the deity is a personal deity, the aim of the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand the accompanying\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003emantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis to enliven the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eKundalini\u003c\/i\u003e(the sleeping serpent,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eshakti\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003epower) within the individual. If this is accomplished successfully, the resultant effect is the attainment of super consciousness and the attainment of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003esamadhi.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eOf major significance are the\u003cspan data-mce-fragment=\"1\"\u003e Mahavidyas\u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e-ten Tantric Shaktis--\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewhose realm within the Hindu pantheon are highly puissant within the Shakti sect.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe oft confusing surfeit of deities finds another parallel in the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eNot so much in numbers, but in other confusing conundrums--- bewildering for the non-Hindu, and is some instances even for Hindus. It is to be noted that the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras of\u003cspan data-mce-fragment=\"1\"\u003e Krishna\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e(avatara), Balarama (avatara) and Hayagriva\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eare virtually identical. Is this due to the fact that they are closely allied with the Lord\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eVishnu?\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eEach deity's\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis, as noted above, constructed and accompanied with a specific\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003emantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003efor that deity. Obviously where the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eare visually comparable, they are in practice not identical due to the very specific\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003emantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eemployed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn addition, there are, in a few instances, differing\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003efor a particular deity. In conversation with a number of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eBrahman\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003epriests, no reason for this fact was adequately explained. Merely, \"they are different.\" In one instance-i.e., the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eKali Yantras\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e(Plates XLI-XLIV)-One Source Depicted This\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ewith the triangles pointed upward. The triangle with its apex pointing upward is masculine, referring to the linga. Whereas, the triangle with its apex pointing downward is feminine, referring to the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyoni.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eSince Kali is a most important goddess, these upward pointing triangles seemed out of place for her. Also the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003emay consist of various lotus-some with eight petals\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e(ashta-dala padma),\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eothers with twelve petals\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e(dvidasha-dala padma),\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eetc.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere is seen to be variations in the supportive forms of a\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra\u003c\/i\u003e. For example, the shape and form of the lotus petals vary from one source to another. It would appear obvious that their form is less important than the internal forms of the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantras\u003c\/i\u003e--i. e., triangles, stars, etc. yet H. Johari provides a rather detailed process in the construction of a lotus petal. He states that the petal should be in a \"heart-shaped form\" and resemble the feminine\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyoni.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eNonetheless, the form of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003epadma\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003epetals is merely a stylistic device which falls to the whim or preference of the one constructing the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eyantra,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eor the region from which they are derived, or regional preferences and\/or peculiarities. Likewise, the outer form of the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003ebhupura\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis apparently also a stylistic device. Variations of forms are noted below under: 'Variations on the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eBhupura\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eShape.\" These variations do not refer to the levels or steps in the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003ebhupura,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003emerely their form or shape.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFurther, not only the employment of certain shapes and forms have significance, but the repetition of certain forms are important-e.g., the number of lotus petals within a circle, the steps surrounding the sacred enclosure\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e(bhupura,)\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003enumbers of ascending circles, etc.-are of significance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNumerology, as an occult science, finds its genesis deep in prehistory. The earliest historical records are replete with references to the importance of certain numbers. Earliest mankind doubtlessly found the repetition of certain numbers in nature-e.g., two as in day and night, the sun and the moon, male and female, or mother and father; four as in the seed, early growth of a plant, maturation and harvest (death) or, out of necessity, (the) four directions; or six as in the number of petals in many flowers or in the sides of a bee's comb. They saw these repetitions, these numbers as of some significance and may have ascribed certain importance or attributes of them. As mankind progressed and began to develop into pre-civilized groups, other numerical repetitions, often cyclical in nature, probably began to be seen as important-e.g., the cycles of the moon, tides, in the temperate climes, the seasons of the year, and the solstice as well as the equinox assumed major importance. Needing to ascribe some reason(s), some meaning for the natural phenomenon that were observed, cosmic and\/or magical associations were obviously seen to be the reason(s) behind these numbers. From these observations, from the need to attribute some meaning to these natural occurrences, cosmic associations were seen and an oral catalogue of these were doubtlessly the genesis of this occult science.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFrom the Jacket:\u003c\/b\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eHinduism is known for the bewildering profusion of its deities, who are represented not only in two or three dimensional anthropomorphic images, but also in abstract configurations, known as\u003cspan data-mce-fragment=\"1\"\u003e yantras\u003c\/span\u003e. In yantra's is, thus, seen almost a parallel with the surfeit of deities in Hindu tradition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLiterally meaning an 'instrument', 'apparatus' or a 'talisman', yantra is a kind of mystical diagram used, in Tantra, for both meditation and invoking a divinity, and is believed to possess\/ arouse occult-powers. Drawn only by the adept: the ones schooled in this arcane, highly intricate process, and energized by Siddhmantras, these seemingly innocuous geometrical figures are employed for any number of reasons or desires: whether to attain wealth, ward off disease, beget a son, vanquish enemies, or even to cause somebody's death.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book, the latest from Professor Bunce, highlights the essential import of these innocuous-looking, yet enigmatic, diagrams surfacing from the occult practices of the tantrics. The author, an internationally known scholar of Oriental Art, examines a range of tantric yantras, with their varieties, applications, modes of construction and, above all, their iconographic features.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAlso interwoven in his text are lucid descriptions of all else associated with a yantra, notably, its deity, its specific purpose, its predominant and secondary numbers, and its mantra. Carrying beautiful visual representations of over a hundred yantras, Professor Bunce's study holds out enduring appeal to the readers concerned not only with the iconography of tantric yantras, but their mystifying under-pinnings as well.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFedrick W. Bunce, a Ph.D. (Comparative Arts) from, the Ohio University Athens,Ohio, USA, is a cultural historian of international repute. Now Professor Emeritus of Art, Indiana State University, Terre Haute, Indiana, he has lectured at learned forums and published on variety of art related themes. And has held many a solo exhibition at different art galleries, art museums and universities; besides his participation in the artist's guild\/faculty\/other ventures of the kind. A scholar with varied intellectual\/research concerns - notwithstanding his specialisations in iconography, particularly Oriental and\u003cspan data-mce-fragment=\"1\"\u003e Buddhist Art\u003c\/span\u003e, Professor Bunce has been legitimately honoured with certain notable awards\/commendation, and is listed in who's who in American Art and also the International Biographical Dictionary:1980-present. His earlier works, Encyclopaedia of Buddhist Deities, Demigods, Godlings, Saints, and Demons; A dictionary of Buddhist and Hindu Iconography; and An Encyclopaedia of Hindu Deities, Demigods, Godlings, Demons and Heroes, have received scholarly acclaim in India and abroad.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003eList of Plates\u003c\/td\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbbreviation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNumbers as Symbols\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYantra Construction, Variations and Application\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConstructing the Sacred Enclosure (bhupur)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVariation on the Bhupura shape\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConstruction of the Petal Shape\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBasic Yantra Iconography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eColor as Iconography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eApplications of the Yantra Form\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTemple Plan Based on a Mandala (Yantra)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAstronomical Chart Based on a Sarvatabhadra Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJanan Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLinga Mandala as Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRajesthani Yantra (c. 17th C.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThangka with Nine Mandala-Yantras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShri Chakra Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYantras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAmba Matta Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnnapurna Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBalarama (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBala-Shakti Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBala-Tripura Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhairon Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhuvaneshvari Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChinnamasta Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDevi Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDhanda Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDhumavati Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDurga Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGanesha Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGayatri Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHanumat (Hanuman) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHayagriva Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKali Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalki Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKamala Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKrishna (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKurma (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMaha-Ganapati Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMaha-Lakshmi Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMaha-Mritanje (Shiva) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMangala (Hanuman) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMatangi Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMatsya (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMrit-Sanjivani Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNarasimha (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNavagraha Yantra (MagicSquares)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNavagraha Yantra (Combined)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eParashurama (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRama (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSarasvati Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSharabha Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShitala Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShiva Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShodashi (Tripura-Sundari) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShri-Chakram Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShyama (Kali) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSurya Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTara Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTripura (ntaka)-Bhairavi Yantra (I)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVamana (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaraha (avatara) Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVartali Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVighnaraja Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVishnu Yantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePostscript\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNotes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYantra Identification\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Fredrick W.Bunce","offers":[{"title":"Default Title","offer_id":44291634626698,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/the_yantras_of_deities_and_their_numerological_nab053.png?v=1707805573"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/tantra-983201.jpg?v=1748420477","url":"https:\/\/www.motilalbanarsidass.com\/collections\/tantra.oembed?page=4","provider":"Motilal Banarsidass","version":"1.0","type":"link"}