{"title":"Reference Works","description":"","products":[{"product_id":"indian-epigraphical-glossary","title":"Indian Epigraphical Glossary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe interested world of scholars is sure to receive with gratitude this latest work from the erudite pen of Prof. D.C. Sircar who has opened up for us new vistas in the study of Indian antiquities. Prof. Sircar's Indian Epigraphical Glossary, characterised by a wide sweep of vision based on meticulous attention to detail, is a contribution of the utmost importance. Here one finds an embarras de richesses in a comprehensive dictionary of technical expressions found in documents embracing nearly 2000 years in time and the entire Indian sub-continent in space and written in a variety of languages. It offers a panorama of Indian political and cultural life as enshrined in a series of expressions which are precise and historically important. Many of them remained obscure, and Prof. Sircar, with his thorough knowledge of the subject in the study of which he has spent a lifetime, has succeeded in most cases in giving quite satisfactory interpretations. The mass of material in this invaluable publication, which will continue to be an indispensable work of reference for many years to come, brings in a volume of lexical material for the compilation of an exhaustive Dictionary of Sanskrit. The importance of the work, which I would consider epoch-making in the domain of Indology, has been considerably enhanced by three remarkable Appendices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eD. C. Sircar (1907-1984) was an epigraphist, historian, numismatist and folklorist, known particularly for his work deciphering inscriptions in India and Bangladesh. He was the Chief Epigraphist, Archaeological Survey of India (1949-1962); Carmichael Professor of Ancient Indian History and Culture, University of Calcutta, (1962-1972) and the General President of the Indian History Congress. In 1972, Sircar was awarded the Sir William Jones Memorial Plaque.\u003c\/p\u003e","brand":"D. C. Sircar","offers":[{"title":"Default Title","offer_id":41644253085834,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120805620.jpg?v=1660733897"},{"product_id":"a-rapid-sanskrit-method","title":"A Rapid Sanskrit Method","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHere is a textbook of Sanskrit grammar whose popularity with teachers and students alike has been on increase since its first printing. In it the essentials of Sanskrit grammar are carefully organized in thirty selected lessons. Interest in lessons is added by quotations of vocabulary from original Sanskrit, and the student is encouraged to read and memorize them. The lessons are followed by appendixes which are of no less interest. The inclusion of English-Sanskrit and Sanskrit-English glossaries is a special feature of the book. The reprint of A Rapid Sanskrit Method will be welcomed by the students as well as the teachers.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author:\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGeorge L. Hart studied under Professor Daniel Ingalls and obtained his Ph.D. in Sanskrit and Indian studies from Harvard University in 1970. He taught Sanskrit and Tamil at the University of California, at Berkeley, At present, he is a Professor at the Department of South and Southeast Asian Studies, at the University of California, Berkeley.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr Hart's major research work to date is The Poems of Ancient Tamil: Their Milieu and Their Sanskrit counterparts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sanskrit language is perhaps the one thread which binds together the many disparate cultures of Hindu India. That would be reason enough for any student of India to learn it, but there are other reasons which are equally valid.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSanskrit, or samskrtabhasa, \"the refined language,\" evolved from the tongue in which the\u003cspan\u003e Vedas \u003c\/span\u003ewere written sometime in the later half of the second millennium B.C., a language known actually been a language spoken by the common people (unlike its forerunner, Vedic), was standardized once and for all by the great grammarian Panini and his predecessors in about the fifth century B.C. From that time until the hegemony of the Moslems, it remained the chief language used in India for communication from one region to another (with the possible exception of the five centuries before Christ, when the use of Prakrit was common). Sanskrit was, moreover, the language for nearly two thousand years. It is, like Chinese, Arabic, Greek, and Latin, one of the few languages which have been a carrier of culture over a long period of time. Thus, the variety of writings in it, and the quantity of those writings, are staggering. An incomplete list of subjects treated in Sanskrit, usually with great prolixity, is as follows:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Four Vedas\u003cbr\u003eThe Brahmanas and Aranyakas\u003cbr\u003eThe Upanisads\u003cbr\u003eGrammar (Vyakaranasastram)\u003cbr\u003eEpic (pauranika) literature-including 18 major puranas, 18 minor puranas, and hundreds of sthalapuranas.\u003cbr\u003eClassical literature, including hundreds of plays, kavyas and other classical forms.\u003cbr\u003eBuddhist Mahayana literature\u003cbr\u003eWorks on esthetics (alamkarasastram)\u003cbr\u003eWorks on erotics\u003cbr\u003eWorks on medicine\u003cbr\u003eWorks on Philosophy and theology, comprising six main orthodox Hindu systems, six main heterodox systems, and scores of subsystems\u003cbr\u003eWorks on logic\u003cbr\u003eStotras-devotional hymns\u003cbr\u003eDictionaries\u003cbr\u003eWorks on astronomy and astrology\u003cbr\u003eWorks on mathematics\u003cbr\u003eLawbooks\u003cbr\u003eWorks on ritual\u003cbr\u003eWorks on Tantrism\u003cbr\u003eWorks on architecture\u003cbr\u003eHistories\u003cbr\u003ePanegyrics\u003cbr\u003eInscriptions\u003cbr\u003eWorks on music\u003cbr\u003eWorks on sculpture and painting.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn most of these subjects, there is immense literature still extant. Indeed, a rough estimate of the works which will be listed in The New Catalogues Catalogorum yields a total of about 160, 000 works still extant in Sanskrit, many so difficult that it would take years of study to properly understand them. and while it would be wrong to suppose that every work in Sanskrit is of great esthetic or scientific value, the fact remains that Sanskrit does have its share of great writers: Kalidasa ranks with the greatest poets, Panini is without question the greatest pre-modern grammarian, the\u003cspan\u003e Mahabharata \u003c\/span\u003eranks with the Iliad and the Odyssey, and the Bhagavatapurana is among the finest works of devotion ever written, being equal in my opinion only by other works in Indian languages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSanskrit is important for students of linguistics, and especially for Indo-Europeanists, as Vedic is one of the closest languages to Indo-European, the parent of most European and North Indian languages. Panini's system itself has been an object of the study of many modern linguistics students; its discovery has been called the beginning of the modern science of linguistics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor students of all modern Indian languages (except perhaps\u003cspan\u003e Urdu\u003c\/span\u003e, some knowledge of Sanskrit is essential. Not only are the North-Indian languages descended from Sanskrit (or something close to it); in addition, all of the Indian languages (except Tamil and Urdu) draw on Sanskrit for most of their technical vocabulary, with the result that they have tens of thousands of words taken unchanged from Sanskrit. Indeed, works in Telugu, Kannada, and Malayalam often possess Sanskrit compounds more complex than those normally encountered in Sanskrit literature itself, a state of affairs which, I am told, applies also to some of the North-Indian languages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus an excellent argument can be made that for most students of India, an acquaintance with Sanskrit is helpful and that for many it is essential. Yet I strongly feel that the importance of the other Indian languages should also be pointed out here, if only because so many Indologists in the past have felt that it is enough if students of ancient and medieval India know only Sanskrit. As a student of Tamil with some acquaintance with other South-Indian languages and literature, I have been struck by the extent and quality of the classical literature in each of the Dravidian languages. And not only in the extent but also in the profound difference between the classical literature in each Sanskrit. Indeed, it seems to me now that any student who knows only Sanskrit and does not know any South Indian language, cannot hope to fathom accurately any aspect of South Indian history, and that his awareness of classical Indian literature can only be one-sided, like that of a classics student who knows only Latin or only Greek. This is especially true with regard to Tamil literature, which rivals Sanskrit in size and scope as well as quality. Yet a reader of most of the histories of Indian literature, of Indian esthetics, of Indian religion, and of India itself cannot help but be taken aback at how rarely non-Sanskritic sources are even mentioned (much less consulted) by writers on these subjects. The fact is that most authors have written as if Sanskrit and its close relatives constitute the only classical tradition of India, ignoring the fact that all of the Southern languages and many of the Northern languages have classical or medieval literature which is vitally important for most of the fields investigated by Indologists. Because of this, many areas of Indology need extensive revision, a process which will occupy the attention of Indologists for many years. The student should also keep in mind the fact that Sanskrit, in spite of its size, is a classical language, with no living tradition. To neglect the study of a modern Indian language is to cut oneself off from modern India, to restrict oneself that access to a living culture which is of great help in the understanding of all aspects of India. Thus I feel that it is essential that Indologists combine with their study of Sanskrit the study of at least one modern Indian language, chosen with their eventual specialization in mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA note concerning the use of this book is in order. Before receiving its final form, it was used for a semester at the University of Wisconsin. During that time, many mistakes were corrected, and several explanations that the students found unclear were rewritten. The book is intended to be completed in one semester by a class which meets for three hours a week. The introduction should be completed in a week, after which lessons 1-12 should be covered at the rate of three a week. Thereafter, it is necessary to go slower, spending two classes on each lesson. Each teacher will have to find his own speed, but I feel that it is inadvisable to go slower than this. It may not be possible to finish the entire primer in one semester, but it should be possible to go at least through lesson 27. During the second semester, Lanman's Sanskrit Reader should be the text, with between one and two pages covered at each class meeting, so that all (or almost all) of the selections through page 56 (the end of the Kathasaritsagara section) are covered. It is not necessary to complete any unfinished lessons of this primer during the second semester, but the students should read over and assimilate the grammatical material in the remaining lessons and the appendix. During the second year, I feel that it is best to read material which is relatively easy-ideally, material from the epics. For example, the entire Gita may be covered during the first semester of the second year, while material from the epics may be read during the second, at the rate of 20-25 slokas a class (assuming three classes a week). Then, by the third year, the student should be prepared to begin the study of more technical materials.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor virtually everything which is good in this book, I have Daniel H. H. Ingalls, my teacher and guru, to thank. The method is based ultimately on the way in which he taught me Sanskrit, as the suggestions for material to be covered in subsequent semesters given above. I can only repeat his advice at this point; that, while the class study is essential for a Sanskritist, it is equally essential that he supplement his study with extensive Sanskrit reading on his own after the first year. This means between 10 and 20 hours a week of extra work. The best materials for such outside work I have found are the Mahabharata and the Kathasaritsagara (again, at Ingalls' suggestion).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe ultimate aim of the course of study outlined above is to make the student nearly as fluent in reading Sanskrit as he is in reading his own language. I would stress that no matter what field of Sanskrit a student wishes to investigate, fluency in simple Sanskrit is a prerequisite. I have found that students who can-not read easy Sanskrit with facility simply cannot handle more difficult texts, no matter how much effort they put forth, for they lack an intuitive model for the structure of the language, something which can be acquired only by the extensive rapid reading of the sort which cannot be carried on in the more technical subjects. Thus I would strongly advise all students of philosophy or other technical subjects to become fluent enough in simple Sanskrit to read at least 30 (and, ideally, 100) slokas an hour.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is commonplace that valuable endeavours require work and effort. Certainly, as this Preface suggests, the learning of Sanskrit is no exception to this rule. Yet the results of such a study are valuable in so many ways that it is impossible to list them all. Suffice it to say that the student will find his entire awareness broadened by the ability to conceive things in a different cultural context which the study of Sanskrit imparts.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Note of Thanks\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: The Sanskrit Alphabet\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThematic verbs; present active endings\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe cases; declensions of deva, phalam\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe middle present\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSamdhi of final vowels\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSamdhi of -as, -as, -s, -r\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSamdhi: -r, -n, -t, -n-\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eAgni, Kirti, sena\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe imperfect middle: use of iti\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe imperfect middle: use of iti\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eDeclensions of nadi and Pad\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eDeclensions of datr, rajan\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDeclensions of aham, tvam, sa\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eAyam and asau; relatives\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe optative active; nouns in -u\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe optative middle; nouns in -s\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe imperative active; tatpurusa compounds\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe imperative middle; dvandva compounds\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eBahuvrihi compounds\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eAthematic verbs, class 2\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eAthematic verbs, class 5, 7, 8, and 9\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eAthematic verbs, class 3; reduplication\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003ePossessives in -in, -vant, -mant; Present active participles\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe present middle participle; the locative and genitive absolutes\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Passive\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe causative\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003ePast passive participles; Past active participles\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe continuative; verbal prefixes\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe infinitive; the simple future; the periphrastic future\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe perfect periphrastic; the perfect participle\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe three gerundives\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix I\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe aorists\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe desiderative\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Intensive\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe denominative\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix 2. A review sheet\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSanskrit-English glossary\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEnglish-Sanskrit glossary\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"George L . Hart","offers":[{"title":"Paperback","offer_id":41652214399114,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41652214431882,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/RAPIDSANSKRITMETHOD.jpg?v=1660893625"},{"product_id":"concise-pali-english-dictionary","title":"Concise Pali-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Concise Pali-English Dictionary has been prepared mainly for use by students in schools and colleges. The author is not only an eminent Elder of the Buddhist Order but one of the leading Pali scholars recognized both in the East and the West as an authority on the subject. His experience as a teacher and as a writer of textbooks made him admirably suited for the undertaking. There were but a few Buddhist Elders in direct contact with Western scholarship through the English medium and the Rev. Buddhadatta was the most senior among that class of monks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA concise Pali-English Dictionary for use by students in schools and colleges has been a long-felt need. Hence it is gratifying to note that at long last a reputed scholar has come forward to satisfy this need and after several years of hard work has compiled what may prove to be the standard practical dictionary of the Pali language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author is not only an eminent Elder of the Buddhist Order but one of the leading Pali scholars recognized both in the East and in the West as an authority on the subject. His experience as a teacher at Ananda College, Colombo, and the considerable experience he has gained as a writer of textbooks for school use, such as the now famous New Pali Course, make him admirably suited for the undertaking.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is to be observed that the author has kept more or less to the traditional sense of words while not altogether ignoring the meanings given by western scholars in their translations and lexicons. Many errors in the latter sources have also been rectified. But the basic sense adopted is in nearly every instance the traditionally accepted meaning in accord with the commentaries and the glossaries. This, perhaps, is of social value to beginners as thereby they get introduced to the indigenous tradition, thus providing a useful basis on which to build up more scientific knowledge as the study advances.\u003c\/p\u003e","brand":"A. P. Buddhadatta Mahathera","offers":[{"title":"Paperback","offer_id":41668887478410,"sku":"","price":500.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41668887511178,"sku":"","price":600.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CONCISEPALIENGLISHDICTIONARY.jpg?v=1661243727"},{"product_id":"the-concise-sanskrit-english-dictionary","title":"The Concise Sanskrit-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present Dictionary is designed to meet the long-felt need of the English-knowing reader who is interested in the study of classical as well as modern Sanskrit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt covers a very large field-Epics such as the Ramayana and Mahabharata, Puranas and Upapuranas, Smrti and Niti literature, Darsanas or Systems of Philosophy, such as Nyaya, Vedanta, Mimamsa, Sankhya and Yoga, Grammar, Rhetoric, Poetry in all its branches, Dramatic and Narrative literature, Mathematics, Medicine, Botany, Astronomy, Music and other technical or scientific branches of learning. Thus, it embraces all words occurring in the general post -Vedic literature. It includes most of the important terms in Grammar. It gives quotations and references to the peculiar and remarkable meanings of words, especially such as occur in books prescribed for study in Indian and foreign universities. It also renders an explanation of important technical terms occurring in different branches of Sanskrit learning. To add to its usefulness the work includes three appendices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere are in existence no doubt excellent Sanskrit-English dictionaries compiled by eminent scholars like Monier Williams, H.H. Wilson, V. S. Apte and L. R. Vaidya, but their bulkiness and cost prohibit a large number of users from enjoying an advantage so necessary in their study of Sanskrit. There is, therefore, a crying need for one which supplies everything required by an average reader and which is at the same time characterized by brevity and cheapness. The present compilation is intended to serve this purpose. The author in this handy work has kept out Sanskrit words which are less commonly used and has tried to avoid all technicalities as well as words which can easily be seen as simple derivatives of some given words. Thus he has been able to reduce the bulk of the dictionary without compromising its usefulness.\u003c\/p\u003e","brand":"Vasudeo Govind Apte","offers":[{"title":"Paperback","offer_id":41668907991178,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41668908023946,"sku":"","price":440.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CONCISESANSKRITENGLISHDICTIONARY.jpg?v=1661243885"},{"product_id":"a-dictionary-english-and-sanskrit-monier-williams","title":"A Dictionary, English and Sanskrit","description":"\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great development of the study of Sanskrit, during the later half of the 19th century, has necessitated a Reverse dictionary for all those scholars who devoted themselves to the social religious and intellectual study of India and Indians. Realizing this the author set to work on planning this dictionary (1843-51) based primarily on Amarakosa, Riddle English Latin dictionary Prof. Wilson's Sanskrit English dictionary Marathi dictionary of Captain Moles worth in addition to the code of Manu works of Kalidasa Ramayana and Mahabharata with the collaboration of other scholars. The main object of compiling the lexicon is to offer effectual help to the student in practising translation into the best Sanskrit for modern expressions and idioms with their several equivalents and with different shades of meaning. He has rightly endeavoured to include as many terms of religion literature mythology science etc. as would lead to a correct knowledge of oriental customs habits of thought religious tenets and ceremonial observances which ultimately enhance a reciprocal sympathy between the East and West.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eROGER ASORAM, in bearing testimony to the classical proficiency of his illustrious pupils, Edward and Elizabeth, said 'of them, that they not only understood but composed in Latin, skilfully and with ease. Such an assertion, made three centuries since by the great preceptor of the age, leads to the inference, that, even in that early period, the value of composition as a criterion of scholarship was duly appreciated. It would be needless to quote the more express statements of scholars and linguists of modern times, in proof of the estimation in which this accomplishment is now held as a test of sound proficiency. It is sufficient to know, that in these days of intellectual progress and competition, no classical examination is considered effectual in which a prominent place is not assigned to composition. Indeed, an increasingly high standard of excellence in this branch of education is now demanded by all collegiate tribunals.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn unison with these opinions, the framers of the Statutes of the East-India College have provided, that no student shall be pronounced qualified for Indian service until he can make an intelligible translation from an English passage into the Oriental languages in which he has been. instructed. And if this requirement bas been Wisely made, as a test of scholarship in the spoken dialects, much more has it so been made in regard to Sanskrit, the classical language of India, which bears a far closer relation to those dialects than Greek and Latin bear to the living languages of Europe. If at our Universities and Colleges, .where are educated many who are destined to fill the highest offices in our home government, the composition of Latin prose is demanded of all candidates for degrees, with much more reason may Sanskrit, composition be made an essential at this Institution, where are trained. the whole body of civilians to whom the government of our Indian Empire is to be trusted.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNevertheless, it must be admitted that a student can hardly be expected to practice composition and translation in a difficult language if the usual aids are not placed at his disposal. That such aids have not hitherto been made available in Sanskrit has been owing to the great difficulty of compiling a good English and Sanskrit Dictionary. Reverse Dictionaries are sufficiently within the reach of the student of Greek and Latin. In truth. the time that has been spent in investigating these languages, during many centuries, by a succession of learned men, each improving upon the results of his predecessor's labours, has led to the production of such a variety of dictionaries, phrasebooks, and vocabularies, that the work of Greek and Latin lexicography, in the present day, has become a mere process of sifting and digesting the mass of existing materials. Yet, even in these languages, so great has been the difficulty of compiling a good Reverse Dictionary, that, after numerous incomplete attempts, it has only been within recent years that any really valuable English-Greek or English-Latin Dictionary has been published.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith reference to some of the spoken languages of the East, much has been done to facilitate translation and composition. In Hindustani, it will scarcely be necessary to allude to the labours of that eminent scholar, Dr Gilchrist, and in more recent times to the works of Mr Shakespear and Dr Duncan Forbes. In Bengali, great assistance is afforded to the student by the copious English- Bengali Dictionary of Ram Comul Sen: in Marathi, still greater, by the admirable English and Marathi Dictionary of Major Candy: in Telugu, by that of Mr Morris: in Carnation, or Canarese, by that of Mr Reeve. In Persian and Arabic, the dictionary of Professor Johnson, now passing through the press, will offer to the student a complete Persian, Arabic, and English Lexicon; but, although Reversed Dictionaries or English and Persian are procurable, a good lexicon in this form remains yet to be compiled. The English and Persian Dictionaries, or rather Vocabularies, of Meninski and Wilkins, are proofs of how little assistance is rendered to the student, in translating European ideas and phrases, by a mere supplementary vocabulary which is a reversed counterpart of the preceding lexicon. In most of the other spoken dialects of India, such vocabularies exist, and are, without doubt, useful aids in the absence of more complete works. But in Sanskrit, nothing of this description, deserving of notice, has hitherto been effected. The Sanskrit and English Dictionary of Professor H. H. Wilson is indeed, too well known as one of the best lexicons in any language to require comment in this place; and if the labours of that eminent Orient list had been directed to the composition of an English and Sanskrit Dictionary, the student would long Since have enjoyed the advantage of an aid to composition, far more 'effective than that which the present work can supply.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSuch as it is, however, this Volume appears before the public as the result of the first attempt that has yet been made to meet a want, which the experience of every day renders increasingly felt. For it is not too much to allege, that the great development of the study of Sanskrit, during late years, has caused the absence of a Reverse Dictionary to be recognised as wanted by many very different and very important members of the community, both at home and abroad; by students and civilians, by scholars and philologists, by chaplains and missionaries; by all those zealous men who have devoted themselves to the social, religious, and intellectual improvement of the natives of our Indian Empire\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e. With missionaries, and other philanthropists and scholars, whose aim has been to communicate scriptural and scientific truth to the learned natives, through the medium of their classical language, and to the uneducated, through their vernacular tongues, the absence of aid to composition has doubtless enhanced the difficulties by which their labours have been retarded. It will be sufficient to mention the well-known names of Dr Carey and Dr Yates, whose translations of parts of the Bible are valued by all promoters of the cause of Christianity in the East; of Dr Mill, formerly Principal of Bishop's College at Calcutta, whose history of Christ in Sanskrit dialogue is still more acceptable to the natives of India, from its adaptation to their own system of teaching; of Mr John Muir, whose zeal for the welfare of the Hindus has been displayed by carrying out and improving the system of Dr Mill, in numerous excellent tracts; and lastly, of Dr James Ballantyne, the energetic Principal of the College at Benares, whose Sanskrit lectures on the elements of general knowledge, and another scholar like writings, prove him to be eminently fitted for the post to which he has been appointed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe labours of these, and many other able and devoted men, are based upon the theory, that if the natives of India are to be effectively imbued with the principles of truth, whether religious or scientific, it must be through the medium of the only language through which they will be disposed to accept such information, Proficiency in English may be deemed indispensable to the liberal education of a native, but the attempt to .make English the sole vehicle of instilling sound ideas respecting religion and philosophy, is not likely to be successful. The learned natives will be averse to receiving any new truths which are not imparted by means of the language which they are accustomed to regard as the channel of all truth; and the more uneducated classes are found to be incapable of comprehending new ideas, excepting through their vernacular tongues. And since I found that no vernacular tongue is adequate to express the ideas of religion and science, without borrowing its terms from the Sanskrit, the utility of an English and Sanskrit Dictionary will be recognised by all who have to compose in these dialects, whether in Hindi, Bengali, Uriya, Telugu, Canarese, Ta.mil, Malayalam, or Marathi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong philological scholars, whether in Europe or the East, the need for a complete compendium of synonymous words and vocables, in a language which is the key to the solution of every problem in comparative philology, is too obvious to require demonstration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith respect to the civil servants of India, there can be no doubt that the want of a Reverse Sanskrit Dictionary has contributed to rendering unpopular the study of a language which must force itself, however distastefully, on their observation, by the influence which it exercises on the spoken dialects of India-an influence far greater than that of Latin on English, Italian, or French. But it is by the candidates for the civil service who are educated at the East-India College that this want has been chiefly acknowledged. Here it has seriously affected the popularity of a study which, above all others, ought to be cultivated, if on no other grounds, at least on the score of its, adapting itself, more than any other, to the condition of students, who, being ignorant of their mercies destination in India, is undergoing that course of general training which is best suited to fit them for the special requirements of particular localities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSuch is the want, then, which the Compiler of this dictionary has attempted to supply. But not even his firm persuasion of its magnitude could have emboldened him to address himself to a task of so much difficulty, had he not been liberally encouraged by the Honorable Directors of the East- India Company, whom he has the honour to serve. The public does not require to be informed, that it is the desire of those generous Rulers to win the attachment of their Indian subjects, by furthering every undertaking which aims at improving the knowledge of their languages and literature. A long enumeration might be made of dictionaries, vocabularies, and Important publications, which have issued, and are now issuing, from the press, under the patronage of the Honourable Court. The present is but one out of numerous instances in which the authors of long and laborious works have had to record their gratitude for the countenance thus wisely extended.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt will not be necessary for the Compiler to dwell on the many difficulties he has had to encounter in pursuing his solitary labours, unassisted by the native Pandits and transcribers, who lighten the toil of the lexicographer in India. Those who understand what it is to be a pioneer in any work of lexicography, to be, as it were, the first to break and clear the ground over an untraded field of inquiry, will doubtless, in their candour, appreciate at its full value the labour he has undergone in carrying this Volume to its completion. They will also be prepared to expect inequality in the execution, especially of the earlier pages, and many defects and inconsistencies throughout the whole body of the dictionary, agreeably to the inevitable law of expansion and improvement to which such a work must be subject in its progress through the press. No apology need, therefore, be made for these imperfections. But a brief account of the method in which, during nearly eight years, the Compiler has prosecuted his labours would seem to be expected of him, and is, in fact, rendered necessary by the entire novelty of his work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA sound and solid foundation of useful household words being thus laid, the Compiler commenced reversing the second edition .' Professor Wilson's Sanskrit and English Dictionary; incorporating in his thesaurus all the new words as they occurred, and omitting only those which represented ideas or things having no approximate equivalent in English. This was a process of much time and labour, requiring a very attentive -perusal of the dictionary, accompanied by much transcribing, collating, arranging, and inserting of words and phrases. It might be hastily inferred, that having accomplished thus much, the considerable advance had been made towards the completion of the work; and if the object of the Compiler had been to compose a good vocabulary, reversing the senses of the words in the Sanskrit and English Dictionary, and nothing more, such would have been the case. But a complete dictionary, which was intended to offer effectual help to the student in practising translation, was not merely to be compiled by collecting words and reversing meanings. It was to be continuously composed with a thoughtful consideration of the best Sanskrit equivalents for modern expressions and idioms, and a caring disposition, under each English word, of its several equivalents, in their proper order, and in their proper connection with its several shades of meaning. In fact, the real business of writing the Dictionary had now to be commenced. Having procured the latest edition of Webster's English Dictionary, which are contained all the words of Tod's edition of Dr Johnson, with many modern additions, as well as all the participles and adverbs, the Author proceeded to translate it systematically into Sanskrit, either gathering his materials from his own collection of classical works, or assisting his memory by suggestions from the Bengali Lexicon of Ram Comul Sen, and omitting only those expressions which seemed obsolete or obsolescent, or of which no classical equivalent could be found or suggested.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe commenced by transcribing carefully and then arranged in alphabetical order, all the English words, with their Sanskrit synonyms, contained in the Kosha of Amara Sinha, edited by the late Mr, Colebrooke. His next step was, to have copied, on nearly two thousand pages of large folio paper, with suitable intervals, all the English words in Riddle's English-Latin Dictionary, known to be very useful in Latin composition. Having thus prepared a kind of thesaurus, or repository for the collection of words and phrases, he proceeded to -insert therein, in their proper places, all the words of the Amara Kosha, above referred to, as well as all those contained in the Hitopadesa, the Selections from the Mahabharata, edited by Professor Johnson, the Meghaduta, the Anthology of Professor Lassen. and all the roots, with some of the examples, comprised in that most learned and admirable compilation, the Radices Lingure Sanskrit of Professor Westergaard.\u003c\/p\u003e","brand":"M. Monier Williams","offers":[{"title":"Default Title","offer_id":41669248352394,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DICTIONARYENGLISHANDSANSKRIT.jpg?v=1661247127"},{"product_id":"dictionary-of-pali-proper-names-2-vols","title":"Dictionary of Pali Proper Names (2 Vols.)","description":"\u003cstrong\u003eHardbound Set (2533 Pgs.)\u003c\/strong\u003e","brand":"G. P. Malalasekera","offers":[{"title":"Default Title","offer_id":41669270438026,"sku":"","price":2650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120830202.jpg?v=1661247294"},{"product_id":"a-practical-sanskrit-dictionary","title":"A Practical Sanskrit Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Dictionary includes the vocabulary of Post-Vedic literature with emphasis on philosophical, grammatical and rhetorical terms. Further, this is the only handy dictionary of its kind which breaks a word into its component parts and refers to the roots deducible from Sanskrit derivatives alone by way of comparative philosophical analysis. The work is therefore highly useful for etymological analysis and linguistic training.\u003c\/p\u003e","brand":"Arthur Anthony Macdonell","offers":[{"title":"Default Title","offer_id":41669293998218,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120820005.jpg?v=1661247545"},{"product_id":"practical-sanskrit-english-dictionary","title":"Practical Sanskrit-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Dictionary has been undertaken to supply a want long felt by the student, f a complete and at the same time cheap Sanskrit-English Dictionary. Very little need, I think, to be said with regard to the necessity of bringing out a work like this, when the study of Sanskrit has received such a strong impetus during the last twenty-five years. There have been four or five Sanskrit-English Dictionaries published till now; but very few of them fulfil the two essential conditions of the popularity and usefulness of such works: satisfying all the requirements of students and at the same time being within their easy reach. The Dictionaries of Professors Wilson and Monier Williams are very useful and valuable works, but their prices-particularly of the latter-are prohibitively high, and they do not also meet many of the most ordinary wants of Sanskrit readers. A student, while reading Sanskrit at School or College, generally expects that the Dictionary which he uses will give appropriate equivalents for such words and compound expressions as may have particular meanings or shades of meaning in particular passages.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVaman Shivaram Apte came from a well-to-do family in Konkan. In the Marathi Stats of Sawantwadi, in the small village of Asolopal (Banda Pets) his father was known as a noble-minded Pandit of high integrity of character. But his obliging nature brought the family to straitened circumstances at the time of his death, for standing surety for a friend. Vaman was then only eight years old. He was born in 1858 in the same village and had his primary education there. His mother, a brave lady, saw no future for the family in that native place and came to Kolhapur with her two sons (Vaman and his elder brother) and with great difficulty brought up her children. But she and her first son succumbed to death within three years and Vaman was left an orphan. However, his sharpness and brilliance won him the favour of Shri. M.M. Kunte, the Head Master of the Rajaram High School and a reputed scholar and hence Vaman's school career was completed without much hardship. He passed the Matriculation examination and secured more than 90% of the total marks, with the unique Sanskrit scholarship, named after Jagannath Shankarshet. Prof. Kielhorn wanted him to study in the Deccan College directly under him. There too Vamanrao showed his brilliance in all examinations and won the Bhau Daii Sanskrit Prize for the BA examination (1877) and the Bhagawandass Scholarship for the MA examination (1879). With these distinctions Government service of a very high grade would have been very easy for him. But he had kept before his eyes the patriotic ideas, some of which had already been brought into practice by Vishnu Shastri Chiplunkar, the father of the modern Marathi and of national education. Apte decided once and for all to devote himself to the cause of national education by joining the founders of the New English School in 1880, in its first year. Of course, the institution (New English School) made a most precious acquisition in getting the services of V.S. Apte, at the very beginning of its career. His was a most precocious and penetrating intellect and the record of his academic achievements was most distinguished. Sanskrit was his special forte. He was a born teacher and a strict disciplinarian. The founders of the institution recognised his pre-eminent merits and invested him with the office of the Superintendent, while the patriarch Chiplunkar himself worked under him as the Head Master. Apte's labours bore speedy fruit in as much as the school carried off one of the two Sanskrit scholarships at the Matriculation examination, even in the first year.\u003c\/p\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Default Title","offer_id":41669310808202,"sku":"","price":1795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120815681.jpg?v=1661247721"},{"product_id":"the-purana-index-3-vols","title":"The Purana Index (3 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Puranas are an infallible source of information on Indian history of religion, philosophy, culture and civilisation, the polity of society, arts and crafts, architecture and iconography besides royal dynasties and periods of their rule. It was long felt that a comprehensive Index of the Puranas was a desideratum. We have an Index to Vedic literature by Macdonell and Keith; we have also gone to the Mahabharata by Sorensen; then why not a similar Index to all the eighteen major and an equal number of the minor Puranas which constitute an important branch of Indian literature?\u003c\/p\u003e","brand":"V. R. Ramachandra Dikshitar","offers":[{"title":"Default Title","offer_id":41669336236170,"sku":"","price":2850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120812734.jpg?v=1661247892"},{"product_id":"a-sanskrit-english-dictionary-etymologically-and-philologically-arranged","title":"A Sanskrit English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSir M. Monier-Williams embarked upon Sanskrit-English Dictionary, with the primary object of exhibiting, by a lucid etymological arrangement, the structure of the Sanskrit language, the very key-stone of the science of Comparative Philology. Though all lexicographers have to rely on the work of their earlier compeers, Sir Williams' work is unique and original in its plan and execution, the utility of which is seen in its repeated reprints. This is not a mere aggregation of words and meanings but the fruit of a colossal industry and experience with the actual treatises in the original language on a number of subjects. All the words are arranged etymologically and philologically with special reference to cognate Indo-European languages. The author refers to several authors and extant works. the work includes well over 1,80,000 words. This invaluable thesaurus serves far too well the needs of researchers and lovers of Sanskrit. There is an elaborate and informative Introduction detailing the inception and progress of this huge task, successfully completed with the collaboration of devoted scholars like Prof. E. Leumann, Prof. C. Cappeller and others.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePREFACE TO THE NEW EDITION.\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first edition of this Dictionary had the advantage of being published by the Delegates of the Oxford University Press, with the support of the Secretary of State for India in Council. The present greatly enlarged and improved work enjoys the same privileges. The first edition appeared in the summer of 1872. The extent of its indebtedness to the great seven-volumed Sanskrit-German Thesaurus compiled by the two eminent German Sanskritists, Otto Bohtlingk and Rudolf Roth, with the assistance of many distinguished scholars, such as Professor A. Weber of Berlin-then only completed as far as the beginning of the letter v-was fully acknowledged by me in the Preface.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHaving regard, however, to the entire originality of the plan of my own work, I did not venture to describe it as based on the great Sanskrit-German Worterbuch. For that plan, I claimed to be alone responsible. Every particle of its detail was thought out in my own mind, and the whole work was brought to completion by me, with the cooperation of five successive assistants-whose names were. duly recorded in about twelve years from the date of my election to the Boden Professorship at the University of Oxford.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe words and the meanings of the words of a Dictionary can scarcely be proved by its compilers to belong exclusively to themselves. It is not the mere aggregation of words and meanings, but the method of dealing with them and arranging them, which gives a Dictionary the best right to be called an original production.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn saying this I am not claiming any superiority for my own method over that of the two great German Sanskrit scholars-which, of course, has advantages of its own. Nor am I detracting one whit from the tribute of admiration which I and other lexicographers are always desirous of rendering to the colossal monument of industry and scholarship represented by their work. I am merely repeating my claim to the production of a Sanskrit-English Dictionary on a wholly unique plan-a plan the utility of which has been now proved by experience.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was not thought desirable to print off more than a thousand copies of the first edition of my book. These-notwithstanding the necessarily high publishing price-were sold off in a few years. It then became a question as to how the continuous demand for the Dictionary was to be met, and the Delegates decided to provide it with a supplementary facsimile edition. produced by a photo-lithographic process.' Copies printed by that process have been procurable ever since. of course I was well satisfied with the factual evidence thus afforded of the practical utility of my Dictionary, and the more so as, along with many eulogistic reviews and notices, it met with some adverse criticism, especially at the hands of German Sanskritists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNot that such criticisms discouraged me. On the contrary, as soon as I became aware of the likelihood of my volume becoming out of print, I set about preparations for a new edition on the very same general plan, although with an earnest determination to improve the original work by the light of such critical animadversions as seemed to me to be pertinent. And I must at once acknowledge that in these efforts I received valuable suggestions from Professor Ernst Leumann of the University of Strassburg, who was my first collaborator at an early stage of the new undertaking (see p. xxxi). It ought, however, to be put on record that, even before Professor Leumann's cooperation, I had made the discovery that the great increase in the number of printed Sanskrit texts and works bearing on Sanskrit scholarship, since the issue of my first edition, would entirely preclude the idea of my producing a mere \"rechauffe ' of my former volume, with additions, however numerous, introduced from my own interleaved copy and the contributions of fellow-Sanskritists. It would necessitate the re-writing of the whole from be- ginning to end-a formidable task,' tantamount to the production of an entirely new Dictionary. This task I began to put in hand alone at least twenty years ago, and it is only due to the authorities at the India Office, under whose auspices this work was inaugurated, and with whose assistance it has been printed, that I should explain the causes which have led to the unexpected delay in its publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn truth, I am bound to confess that I entered upon my third lexico- graphical career with a little too magnificent audacity, and a little too airy hope- fulness, at a time when my energies were severely tried, not only by my ordinary duties of lecturing in Sanskrit but by other collateral activities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmongst the latter, it may be mentioned that I had devoted myself to research into Indian religions and philosophies, for a series of public lectures before the University, which I felt bound to give in my capacity of Boden Professor. And I certainly could not have ventured to carry on these researches -much less to have printed them in various books as trustworthy -if I had not gained 'first-hand' knowledge of my subject by placing my own mind in direct touch with the mind of the learned natives of India in their own country.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was for this and other cognate reasons 2 that-with the consent and approbation of two successive Vice-Chancellors, and at my own expense-I under- took voyages to India on three several occasions (in 1875-6, 1876-7, 1883-4), and extended my travels from Bombay to Calcutta and the confines of Tibet- from Cashmere to Madras and the extreme South, including the chief homes of Buddhism in the island of Ceylon.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e. On each occasion. I was cordially assisted by the Governor-General and Local Governments from day 1. On each occasion, too, I found scattered throughout vast areas old fellow students and pupils of my own administering immense pro- vines, and eager to help me in my investigations; and on each occasion, I met to my surprise with learned and thoughtful natives-not only in the cities and towns, but even in remote villages-able and willing to converse with me in Sanskrit, as well as in their own vernaculars, and to explain difficult points in their languages, literature, religions, and philosophies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt may well be believed that these Indian journeys were of great value in extending. the horizon of my own knowledge, and increasing my power of improving the Dictionary, but it must be confessed that they interrupted its continuous prosecution.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnd, in very deed, the intermittent character of my latest lexicographical career would have made its completion during my lifetime almost hopeless, had I not been ably aided by successive assistants and fellow-workers, whose co-operation is gratefully acknowledged by me subsequently (p. xxxi); that of Professor C. Cappeller having extended over far the larger portion of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnd this is not all that I have to urge in extenuation of my apparent dilatoriness. A still more unavoidable cause of the delay has been the unlooked-for amount of labour involved. This is fully explained in the Introduction (see p. xvi), but I may briefly mention here that it has consisted in adding about 60,000 Sanskrit words to about 1,20,000 -the probable amount of the first edition; in. fitting the new matter into the old according to the same etymological plan; in the verification of meanings, old and new; in their justification by the insertion of references to the literature and to authorities; in the accentuation of nearly every Sanskrit word to which accents are usually applied; in the revision and re-revision of printed proofs; until at length, after the lapse of more than a quarter of a century since the publication of the original volume, a virtually new Dictionary is. sent forth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt would, of course, be unreasonable to look for perfection as the result of our combined efforts. The law of human liability to error is especially applicable to the development of a new method of any kind. Nor are the imperfections of this volume ever likely to become better known to the most keen-sighted critics than they are to the compilers themselves.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is said of the author of a well-known Dictionary that the number of mistakes which his critics discovered in it, were to him a source of satisfaction rather than annoyance. The larger a work, he affirmed, the more likely it was to include errors; and a hypercritical condemnation of these was often symptomatic of a narrow-mindedness which could not take in the merit of any great performance as a whole.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWithout having recourse to this convenient way of discomfiting critics of the Chidranveshin type, and without abating one iota of justifiable confidence in the general trustworthiness of the present Dictionary, its compilers can yet be keenly alive to its thoroughly human character.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSpeaking for myself I may say that blended with my thankfulness for the longevity that has enabled me to see a protracted undertaking brought to completion, is a deep consciousness that I am not young enough to consider myself infallible. Indeed it is at once the joy and sorrow of every true scholar that the older he grows the more he has to confess himself as a learner rather than a teacher, and the more morbidly conscious he becomes of his own liability to a learner mistakes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom all true scholars, I do not fear, but court, criticism. Such critics will understand how a sense of responsibility may increase with advancing age, putting an author out of conceit with his own performances, and filling him with progressively intensified cravings after an impossible perfection. They will make due allowance for the difficulties besetting the production of so many densely printed pages, often comprising column after column of unbroken serried type, and abounding with countless dots and diacritical marks. Nor will they be surprised at occasional inequalities of execution in a work representing efforts spread over numerous years. Nor will they need to be reminded that occasional distractions, trials of health and weariness of spirit are unavoidably incident, not only to the responsible head of a prolonged undertaking but to his several assistants. indeed it is no disparagement to those who have contributed to the detail of this work to admit that a compilation, which is the result of the collaboration of so many different personalities, must in some degree reflect the idiosyncrasies and infirmities peculiar to each.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet notwithstanding my desire that due weight should be given to such considerations, I may be pardoned if I express my confident expectation that the volume now offered to students of both Sanskrit and comparative philology, will supply them with the most complete and useful one-volumed Sanskrit-English Dictionary ever yet produced - a Dictionary, too, which in its gradual progress has, I trust, kept pace with the advancing knowledge and scholarship of the day.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt all events, I feel sure that I may affirm for my collaborators, as well as for myself, that we have earnestly striven to secure for this new volume, even more than for the old, the possession of four principal characteristics, namely:- I. Scholarly accuracy; 2. Practical utility; 3. Lucidity of arrangement, designed to set forth, as clearly as possible, the etymological structure of the language, and its bearing on that of the cognate languages of Europe; 4. Completeness and comprehensiveness, at least to the fullest extent attainable in the latest state of Sanskrit research, and to the utmost limit compatible with compactness and compression into a single volume.\u003c\/p\u003e","brand":"M. Monier Williams","offers":[{"title":"Default Title","offer_id":41669350752394,"sku":"","price":1495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SANSKRITENGLISHDICTIONARYMMWilliams.jpg?v=1661248018"},{"product_id":"the-students-english-sanskrit-dictionary","title":"The Student's English-Sanskrit Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book (516 Pgs.):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present dictionary is a practical exercise in word compilation to facilitate the study of the Sanskrit language. Based on Webster's complete English dictionary includes general terms of all sciences and such technical terms as could be duly represented by Sanskrit equivalents actually existing in that language. Besides the general vocabulary quotations from the works of famous authors have been inserted to render the connotation of a word easily intelligible. It is also designed to help scholars translate any passage from English into Sanskrit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt covers a very large field-Epics such as the Ramayana and Mahabharata, Puranas and Upapuranas, Smrti and Niti literature, Darsanas or Systems of Philosophy, such as Nyaya, Vedanta, Mimamsa, Sankhya and Yoga, Grammar, Rhetoric, Poetry in all its branches, Dramatic and Narrative literature, Mathematics, Medicine, Botany, Astronomy, Music and other technical or scientific branches of learning. Thus, it embraces all words occurring in the general post-Vedic literature. It includes most of the important terms in Grammar. It gives quotations and references to the peculiar and remarkable meanings of words, especially such as occur in books prescribed for study in Indian and foreign universities. It also renders an explanation of important technical terms occurring in different branches of Sanskrit learning. To add to its usefulness the work includes three appendices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVaman Shivaram Apte came from a well-to-do family in Konkan. In the Marathi Stats of Sawantwadi, in the small village of Asolopal (Banda Pets) his father was known as a noble-minded Pandit of high integrity of character. But his obliging nature brought the family to straitened circumstances at the time of his death, for standing surety for a friend. Vaman was then only eight years old. He was born in 1858 in the same village and had his primary education there. His mother, a brave lady, saw no future for the family in that native place and came to Kolhapur with her two sons (Vaman and his elder brother) and with great difficulty brought up her children. But she and her first son succumbed to death within three years and Vaman was left an orphan. However, his sharpness and brilliance won him the favour of Shri. M.M. Kunte, the Head Master of the Rajaram High School and a reputed scholar and hence Vaman's school career was completed without much hardship. He passed the Matriculation examination and secured more than 90% of the total marks, with the unique Sanskrit scholarship, named after Jagannath Shankarshet. Prof. Kielhorn wanted him to study in the Deccan College directly under him. There too Vamanrao showed his brilliance in all examinations and won the Bhau Daii Sanskrit Prize for the BA examination (1877) and the Bhagawandass Scholarship for the MA examination (1879). With these distinctions Government service of a very high grade would have been very easy for him. But he had kept before his eyes the patriotic ideas, some of which had already been brought into practice by Vishnu Shastri Chiplunkar, the father of the modern Marathi and of national education. Apte decided once and for all to devote himself to the cause of national education by joining the founders of the New English School in 1880, in its first year. Of course, the institution (New English School) made a most precious acquisition in getting the services of V.S. Apte, at the very beginning of its career. His was a most precocious and penetrating intellect and the record of his academic achievements was most distinguished. Sanskrit was his special forte. He was a born teacher and a strict disciplinarian. The founders of the institution recognised his pre-eminent merits and invested him with the office of the Superintendent, while the patriarch Chiplunkar himself worked under him as the Head Master. Apte's labours bore speedy fruit in as much as the school carried off one of the two Sanskrit scholarships at the Matriculation examination, even in the first year.\u003c\/p\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Paperback","offer_id":41669398265994,"sku":"","price":475.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41669398298762,"sku":"","price":550.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/IMG_20250211_0001_page-0001_1.jpg?v=1739271551"},{"product_id":"the-students-sanskrit-english-dictionary-containing-appendices-on-sanskrit-prosody-and-important-literary-and-geographical-names-in-the-ancient-history-of-india","title":"The Student's Sanskrit-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present Dictionary is designed to meet the long-felt need of the English-knowing reader, who is interested in the study of classical as well as modern Sanskrit.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt covers a very large field-Epics such as the Ramayana and Mahabharata, Puranas and Upapuranas, Smrti and Niti literature, Darsanas or Systems of Philosophy, such as Nyaya, Vedanta, Mimamsa, Sankhya and Yoga, Grammar, Rhetoric, Poetry in all its branches, Dramatic and Narrative literature, Mathematics, Medicine, Botany, AstronomyMusic and other technical or scientific branches of learning. Thus it embraces all words occurring in the general post-Vedic literature. It includes most of the important terms in Grammar. It gives quotations and references to the peculiar and remarkable meaning of words, especially such as occur in books prescribed for study in Indian and foreign universities. It also renders an explanation of important technical terms occurring in different branches of Sanskrit learning. To add to its usefulness, the work includes three appendices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrom my experience in teaching for over a half-century, I can attest to the popularity of Apte's dictionaries and their usefulness to students whose main interests lie in literary works and sastras such as treatises on vyakarana, nyaya, mimamsa, and alankara. I am happy, therefore, to see and welcome this new edition of The Student's Sanskrit-English Dictionary. - George Cardona in his Foreword\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVaman Shivaram Apte came from a well-to-do family in Konkan. In the Marathi Stats of Sawantwadi, in the small village of Asolopal (Banda Pets) his father was known as a noble-minded Pandit of high integrity of character. But his obliging nature brought the family to straitened circumstances at the time of his death, for standing surety for a friend. Vaman was then only eight years old. He was born in 1858 in the same village and had his primary education there. His mother, a brave lady, saw no future for the family in that native place and came to Kolhapur with her two sons (Vaman and his elder brother) and with great difficulty brought up her children. But she and her first son succumbed to death within three years and Vaman was left an orphan. However, his sharpness and brilliance won him the favour of Shri. M.M. Kunte, the Head Master of the Rajaram High School and a reputed scholar and hence Vaman's school career was completed without much hardship. He passed the Matriculation examination and secured more than 90% of the total marks, with the unique Sanskrit scholarship, named after Jagannath Shankarshet. Prof. Kielhorn wanted him to study in the Deccan College directly under him. There too Vamanrao showed his brilliance in all examinations and won the Bhau Daii Sanskrit Prize for the BA examination (1877) and the Bhagawandass Scholarship for the MA examination (1879). With these distinctions Government service of a very high grade would have been very easy for him. But he had kept before his eyes the patriotic ideas, some of which had already been brought into practice by Vishnu Shastri Chiplunkar, the father of the modern Marathi and of national education. Apte decided once and for all to devote himself to the cause of national education by joining the founders of the New English School in 1880, in its first year. Of course, the institution (New English School) made a most precious acquisition in getting the services of V.S. Apte, at the very beginning of its career. His was a most precocious and penetrating intellect and the record of his academic achievements was most distinguished. Sanskrit was his special forte. He was a born teacher and a strict disciplinarian. The founders of the institution recognised his pre-eminent merits and invested him with the office of the Superintendent, while the patriarch Chiplunkar himself worked under him as the Head Master. Apte's labours bore speedy fruit in as much as the school carried off one of the two Sanskrit scholarships at the Matriculation examination, even in the first year.\u003c\/p\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Default Title","offer_id":41669447483530,"sku":"","price":675.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STUDENTSSANKRITENGLISHDICTIONARYbyVSApte.jpg?v=1661248866"},{"product_id":"new-age-encyclopedia","title":"New Age Encyclopedia","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNew Age Encyclopedia brings a much-needed overview to a broad-ranging subject. Although aimed at the newcomer, it will intrugue anyone looking for intelligent, clear-cut descriptions of some of today's most fascinating and crucial terms, people, places, and themes.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBelinda Whitworth is the author of The Natural Way: Infertility, and has contributed to Total Health and Well Woman's Sourcebook. With a lifelong interest in the field and personal experience of the matters at hand, the author can present effects with discernment and sympathy.\u003c\/p\u003e","brand":"Belinda Whitworth","offers":[{"title":"Default Title","offer_id":42319505260682,"sku":"","price":300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178222394.jpg?v=1664176767"},{"product_id":"the-dictionary-of-the-esoteric-3000-entries-on-the-mystical-and-occult-tradition","title":"The Dictionary of the Esoteric","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith over 3000 cross-referenced entries this is an invaluable reference to the mystical and esoteric traditions. It gives succinct definitions in the fields of magic hermeticism, alchemy, spiritualism, parapsychology, eastern and western mysticism, mind and consciousness research divination, tarot, and a variety of less well-known subjects. It also features biographies of leading figures in the field with details of their lives, philosophies and writings- from astrologer Evangeline Adams to the prophet Zarathustra.\u003c\/p\u003e","brand":"Navill Drury","offers":[{"title":"Default Title","offer_id":42320187064458,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120819894.jpg?v=1664188718"},{"product_id":"rasatarangini-sadanand-sharma-virchit-hindi-vyakhya","title":"Rasatarangini-Sadanand Sharma Virchit (Hindi Vyakhya)","description":"","brand":"Kashinath Shastri","offers":[{"title":"Paperback","offer_id":42656344834186,"sku":"","price":425.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42656344866954,"sku":"","price":720.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/RASTARANGINIKASHINATH.jpg?v=1672487193"},{"product_id":"gods-sages-and-kings-vedic-secrets-of-ancient-civilization-1","title":"Gods, Sages and Kings","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\" style=\"text-align: center;\"\u003e\u003cspan style=\"color: #ff2a00;\"\u003eBook Description\u003c\/span\u003e\u003c\/h2\u003e\n\u003cdiv class=\"product-details-description\" style=\"text-align: left;\"\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eBy Vyaas Houston\u003cbr\u003eDavid Frawley's book Gods, Sages and Kings is, as the author himself acknowledges in its preface, not a conservative book. It calls into question our entire view of human history, and therefore our primary understanding of who we are as human beings inhabiting the planet earth. Although the book on one level is a fascinating and colorful revelation of a highly developed ancient culture, it is much more significantly a truly spiritual vision of where we come from and who we are. Gods, Sages and Kings is a very important book. It fills a major void in our understanding of human history, and grants us the possibility of actually redefining our- selves in the light of our origins.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTwenty years ago, I had the good fortune of discovering the world's oldest living language: Sanskrit, the language of ancient India and Vedic civilization. It was an unmistakable homecoming, a return to a spiritual source. It was perfectly clear to me that I had come upon a perfect language, a language that invokes the spirit, an inexhaustible wellspring of spiritual inspiration. The ancients called it devavani, the language of the gods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhere did it come from? - a language infinitely more sophisticated than any of our modern tongues. How could language have been so much more refined in ancient times, especially among a people, the Vedic Aryans, whom scholars tell us were nomadic barbarians from the north? The discrepancy between the language and what has been traditionally offered as its origin is so great that either we have been thoroughly at a loss, or have tended at times to resort to supernatural explanations. The obvious truth is that there must have been an equally refined and advanced civilization, which evolved along with the language over a very long period of time. Gods, Sages and Kings is the first book I have seen that skillfully uncovers precisely how time and cultural bias have obscured this fact. This was possible because we do have a perfectly preserved account of that ancient culture, the Vedas, and because David Frawley, more than any other researcher to date, has been able to fathom its spiritual symbolism, as well as its historical and cultural orientation and chronol- ogy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book also solves a long standing dilemma, encountered by those who have cherished a spiritual vision of life. Whereas, on the one hand, we have inherited a lofty spiritual vision through the Sanskrit language and an inspired body of literature, we have at the same time seemingly had no historical source, no established order by which we could ground this vision, and bring it to earth. The predominant elements of our historical identity have been war, technology and trade. Our human identity has been captured in a belief in domination by force as a necessary condition of survival. Under such circumstances, spiritual life, be it yoga and meditation, or prayer and devotion has tended to be largely a means of escaping domination - hence life denying and therefore unfruitful. What should be obvious to us after millennia of spiritual striving with limited success is that we have had no foundation on which to build. Yet it is not that we have really lacked a spiritual foundation - but that we have not recognized the one which existed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sanskrit language alone is a certain testimony that it did exist, and at that, for a very long time. We simply have never turned on the light to see that it has always been there, in the Vedas themselves, the world's oldest, most perfectly preserved and comprehensive scriptural history. David Frawley has turned on the light in a big way. For the first time we see a rich and radiant vision of the origins of human civilization in a spiritual culture, based upon yogic knowledge. Rather than taking pride in our technological and intellectual progress, it would serve us fir more and be much closer to the truth to acknowledge that we are the children of great seers, rishis, and we have somewhat lost our way. It is indeed a great reassurance, even more, a healing balm to our souls and minds to know that for at least 5,000 years, in the relatively recent past (c. 6000-1000 Be), a culture based upon the yogic knowledge of the absolute oneness of all life flourished.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Frawley is not the first to expostulate a spiritual interpretation of the Vedas. But he is the first to give us the full panoramic view of their magnificence, revealing layer by layer the culture, the politics, the ritual, the astrology, the geography, and the deep spiritual understanding which connected it all so perfectly. No one to my knowledge has ever presented us with such a convincing and thorough proof of the spiritual origins of civilization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am deeply grateful to David Frawley for writing this book. Even more than a remarkable piece of brilliant scholarship, it is a work which reflects Dr. Frawley's deep commitment to the awakening of self knowl- edge for all human beings, and the reemergence of our true spiritual heritage. For me personally, it has put some very large and nagging doubts to rest, once and for all. At the same time, it has brought into the light of\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;\"\u003eThere is much ground for believing that ancient India was more central to the origins of civilization than is presently considered, that it may be the source of civilization as we know it. This has been the main belief of the Hindu and Buddhist traditions, and many Western mystical and occult groups like the Theosophists have held similar ideas. A few Western historians have also inclined to this view. Though most Western scholars and the current view of history still see a Middle Eastern origin for civilization, much new information is coming out that may challenge this view.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGods, Sages and Kings proposes the idea of an ancient Indian and Himalayan home for world civilization. It proceeds primarily through a reexamination of the Vedic literature of ancient India and proposes a new decipherment of Vedic symbolism on three levels:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003col type=\"1\" style=\"text-align: left;\"\u003e\n\u003cli style=\"text-align: left;\"\u003eThe Rig Veda, the oldest of the Vedic texts, portrays the geography of north India as it was thousands of years ago, probably before 3000 Be.\u003cbr\u003eThe Veda shows a very early era prior to the coming into being of the Rajasthan desert of western India when a mighty river - the Vedic Saraswati - flowed through what was then the cen- tral Vedic land. The existence and extent of this river has now been proved by modem research, which has traced its ancient course from the Himalayan foothills to the Rann of Kutch on the Arabian Sea.\u003cbr\u003eThe Vedic rivers can be identified with the main rivers of modem India and Pakistan. The J1?da also shows a maritime culture that knew of and travelled on more than one sea.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eThe Vedic people had a calendar based upon astronomical sightings relative to the equinoctial positions going back from 2000 Be to at least 6000 Be, from the age of Taurus to that of Cancer.\u003cbr\u003eThis Vedic calendar was modified periodically according to precessional changes which can be documented up to the posi- tions found in Hindu calendars today. It indicates that astron- omy and astrology may have originated in India.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eThe Vedic hymns reflect the practice of Yoga and meditation, including a knowledge of the seven chakras of the subtle body - the foundation of all later yogic practices both Hindu and Buddhist.\u003cbr\u003eThis indicates a profound spiritual culture existing at the dawn of human history and a spiritual rather than materialistic origin for human culture as a whole.\u003cbr\u003eGods, Sages and Kings also examines the different kings and dynasties of ancient India and the regions they ruled. On this basis, it attempts to reveal how the peoples of the ancient world relate to and may be descendants of the Vedic people. This includes peoples of similar languages to the Vedic, like the Iranians and Europeans, and people of similar religions, like the ancient Egyptians and Babylonians. It can be extended perhaps to include all the peoples of the ancient world. Ancient civilization as a whole was probably much more advanced, particularly along spiritual lines, and older than prevalent scholarly models today propose.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eI approach the ~das here not primarily from an academic standpoint, as an historian, archaeologist or linguist. Though aspects of these studies are brought into play, the approach is primarily of one who perceives the spiritual nature of ancient culture and takes their teachings seriously, not as primitive utterances but as the secret wisdom of the sages. In the course of nearly twenty years of study, whenever I found something in the ~das that appeared superstitious, primitive or irrational I have never just accepted it as such. I always looked deeper as to whether such apparent primitiveness may merely reflect my own lack of under- standing of the background or orientation of the ancient mind. So doing, I found that what may appear to be a deficiency in the ancients is usually a lack of empathy and insight in the modem mind which distorts the ancient language according to the superficial framework of modem thought. It is our own failure to understand the ancient language of mantra, myth and symbol that causes us to see ancient teachings as primitive. The wisdom of the ancient seers, like that of the deeper psyche, proceeds by a poetic and imagistic expression, not by the rational terms of the surface mind.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/div\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":42659652927626,"sku":"","price":415.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42659652960394,"sku":"","price":615.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/GODS_SAGESANDKINGS.jpg?v=1672646020"},{"product_id":"the-mahabharata-and-greek-mythology","title":"The Mahabharata and Greek Mythology","description":"\u003cp style=\"text-align: left;\"\u003eAfter the arrival of Alexander the Great in the 4th century BCE, India was in permanent relation with the Mediterranean world. When Rome conquered Egypt and took a special interest in the routes to India, the subcontinent and its inhabitants played a key role as an economic and cultural reference in a globalized world stretching from Western Europe and North Africa to China. In an Indian scenario full of ideological and religious pluralism, interactions, learning and creations, adaptation of new concepts and technological and artistic transfer were an essential part of the emerging cultural and social realities. This book, based on a previous publication in Spanish, defends that in the Mahabharata-one of the most profound, captivating and richest stories of human history and, without a doubt, the most vivid of the world's epics-Greek mythological and epic materials were systematically employed. The employment of these materials by no means takes away from the work's authenticity, instead quite the contrary. The work was no doubt original, new and loaded with significance for the society that gave it birth, for those societies which follow, and to those which, by no accident, the work helped to shape. The acceptance of the intelligent and creative use of Greek materials in the Mahabharata to cover specific artistic and ideological goals does not imply any demerit for their author or authors. On the contrary, it is merely the discovery of an unknown facet of its genius.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eCultural contacts between India and the Hellenistic world have interested scholars virtually from the beginning of modern Indology. This interest has at present almost come to a standstill. Scholars may be willing to consider Indian influence on the Mediterranean world and elsewhere (Buddhism, for example, spread far and wide outside India), but frown upon influence in the opposite direction. Indologists tend to look upon India as an isolated culture, and try to\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eunderstand its different features as the results of indigenous developments. The presence of\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eHellenistic elements in Indian astronomy, or in early Buddhist art, is reluctantly accepted, but\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eattempts to see Hellenistic influence on the Indian theatre, or on Indian philosophy, are rejected or reasoned away.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eAnd yet, the relationship between India and the Hellenistic world was not symmetrical. There\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003enever was an Indian political entity in or near the Mediterranean, but there was a strong Greek\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003epolitical presence right next to, and to some extent on the Indian subcontinent during the formative period of classical Indian culture. And the end of a Greek political presence did not signal the end of a Greek cultural presence. Emperor Asoka used Greek in some of his inscriptions, and Greek was still used many centuries later, for example on Kusana coins. Seen this way, it would be surprising if Greek culture had not exerted an influence on classical Indian culture.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe present book takes up the question where other scholars had left, or rather abandoned, it. As\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eits title indicates, it focuses on the influence of Greek mythology on the Mahabharata. The Iliad\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003ein particular has many themes in common with the Mahabharata, so much so that influence from the\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eformer on the latter is, in the opinion of its author,beyond doubt. Obviously this claim will have to be examined by other specialists, but it is equally clear that it cannot be discarded lightly. If accepted, this claim will have a bearing on Indian studies in general, more in particular on Mahabharata studies, and most specifically on the vexed question of the composition of this text.\u003c\/p\u003e","brand":"Fernando Wulff Alonso, Andrew Morrow","offers":[{"title":"Default Title","offer_id":42671256010890,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MAHABHARATAANDGREEKMYTHOLOGY.jpg?v=1673259407"},{"product_id":"upanishad-sangrah-188-upanishdon-ka-sankalan","title":"Upanishad Sangrah","description":"\u003cp\u003eThe work presents a complete history of Sanskrit literature in a condensed and succinct form. It embodies a general study of the Vedic, Epic, Puranic, classical and philosophical literature. It sheds light on the life and thought of Ancient and Medieval India as reflected in the literary productions of those periods. The brief epitome given in the Appendix on Technical Literature including Law, Science, and Arts provides information both interesting and instructive. The bibliographical notes and index appended at the end add to the value and render the work most useful to the reader. Even in this age of advanced historiography when even the outstanding research of eminent antiquarians has become outdated, the utility of this small work has not diminished by the passing away of three-quarters of a century.\u003c\/p\u003e","brand":"Pandit Jagdish Shastri","offers":[{"title":"Hardbound","offer_id":42671276687498,"sku":"","price":1250.0,"currency_code":"INR","in_stock":true},{"title":"Paperback","offer_id":42671276720266,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/UPNISHATSANGRAH.jpg?v=1673261785"},{"product_id":"the-jaiminigrhyasutra-belonging-to-the-samaveda","title":"The Jaiminigrhyasutra","description":"\u003cp style=\"text-align: left;\"\u003eThe Grhya-sutras contain rules for customs, ceremonies and sacrifices through which the\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003elife of an Indian attains purification. They record a number of popular customs and manners connected with conception, birth, name-giving, first-outing, first-eating by the child.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe Grhya-sutra belongs to the Jaimini School of Samaveda. It is divided into 2 parts. Part I opens with details of regular sacrifices in which cooked food is offered to the deities. The work proceeds with the description of a ceremony to secure the birth of a male child, description of the nandimukha sraddha preceding every sacrament, of parting the hair, ceremony for the new-born child, ceremony of giving name, the first feeding of the babe with solid food, the tonsure of childÍs head, initiation of the student to the study, twilight devotion, opening of the annual course of study, ending of the term of study, observance of vows, his return home after finishing the course of study, ceremony of marriage, evening and morning sacrifices and the sacrifice of first fruits.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003ePart II opens with the rite of sraddha and proceeds with the description of astakas, funeral ceremonies, libations of water, and the collection of bones. It is followed by the detailed account of rites of the house, allaying of prodigies, recitation of the Veda during a fast. It ends with the appeasing of planets malefic to the householder.\u003c\/p\u003e","brand":"W. Caland","offers":[{"title":"Hardbound","offer_id":42671358541962,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Paperback","offer_id":42671358574730,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JAIMINIGRHYASUTRA.jpg?v=1673267497"},{"product_id":"the-laws-of-manu-sbe-vol-25-translated-by-various-oriental-scholars","title":"The Laws of Manu (SBE Vol. 25)","description":"\u003cp style=\"text-align: left;\"\u003eManu is considered to be the founder of social and moral order, the inventor of sacrificial rites, and the author of legal maxims. In the present work, The Laws of Manu, as found in the famous Manusmrti, have been fully translated. These laws state good and bad qualities of human actions, according to Aryan norms, and lay down immemorial rules of conduct to be followed by the four castes. It includes the precepts for the duties of kings and the administration of justice, which form the basis of Hindu law.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, Georg Buhler","offers":[{"title":"Default Title","offer_id":42674683379850,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVOL25.jpg?v=1673419241"},{"product_id":"hymns-of-the-atharva-veda-together-with-extracts-from-the-ritual-books-and-the-commentaries-sbe-vol-42-vedic-brahmanic-system","title":"Hymns of the Atharva Veda together with Extracts from the Ritual Books and the Commentaries (SBE Vol. 42)","description":"\u003cp style=\"text-align: left;\"\u003eThis is the 42nd volume of the series on Sacred Books of the East as part of the UNESCO Collection of Representative works. The present volume of translation comprises about one-third of the entire material of the Atharva-Veda in the text of the Saunaka-school. But it represents the contents and spirit of the fourth vedas in a far greater measure than it indicated by this numerical statement.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e.\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commisioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, History of Ancient Sanskrit Literature, and Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with most honours and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, M. Bloomfield","offers":[{"title":"Default Title","offer_id":42674701959306,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol42.jpg?v=1673422500"},{"product_id":"padma-purana-pt-6-aitm-vol-44-ancient-indian-tradition-and-mythology","title":"Padma Purana Pt. 6 (AITM Vol. 44)","description":"\u003cp style=\"text-align: left;\"\u003eThis is part of a ten-volume work, vols 39-48 of the series on Ancient Indian Tradition and Mythology. Named after the lotus in which God Brahman appeared at the beginning of creation, this Purana starts with the narration of Cosmological and Cosmogonic myths. Then comes the description of royal dynasties both Solar and Lunar down to the time of Krsna. This is followed by the description of the war between Devas and Asuras and the defeat of Asuras by God Visnu. After the story of Prahlada comes the narrative of Rama preceded by the account of his predecessors beginning with Manu, son of Sun-God. Among other important episodes, may be counted the episode of Rama's horse sacrifice and of Patala and the legends connected therewith. The last section deals with the Visnu cult and kriya yoga, with an emphasis that Visnu should be worshipped not by meditation but by doing pious acts, undertaking pilgrimages to sacred places, and celebrating festivals dedicated to Visnu.\u003c\/p\u003e","brand":"J. L. Shastri, G. P. Bhatt, N. A. Deshpande","offers":[{"title":"Default Title","offer_id":42768442818698,"sku":"","price":900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/AITMVol44.jpg?v=1675767664"},{"product_id":"meghdutum-kalidasvirchit-sansarchand","title":"Meghdutum-Kalidasvirchit (Sansarchand)","description":"\u003cp style=\"text-align: left;\"\u003eMeghdoot is counted first among the songs and poems of Sanskrit literature. This is such a wonderful example of the mature art of Kalidas, high flight of imagination, serial speed of refined melody-filled language theme, and unity of the song, which cannot be matched by anyone else in the world. Meghdoot is a small poem of 121 verses written in 'Mandakranta'. In this, there is a pain-filled story of Yaksha's distressed heart separated from his beloved by the curse of Kuber, a heart-melting song of 'Vipralambh'. It is divided into two parts – Purva Megh and Uttar Megh.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eMeghdoot of Kalidas is the pearl of poetry. In the literary world, the fame that Raghuvansh and Shakuntala have provided to the poet, Meghdoot has also provided no less fame than that. Scholars even agree that if Kalidas had written only Meghdoot instead of Raghuvansh Shakuntal, the world would have counted him among the great poets. The diverse luxury of imagination, the soft expression of feelings, and the continuous flow of melody that we find in this composition, where else? Yaksha is only a medium or instrument. Ornaments have also been used very well and naturally in Meghdoot, due to which the composition has got a lot of beauty. The luxury of the poet's art-spontaneous simile is made on seeing it.\u003c\/p\u003e","brand":"Sansarchandra, Mohandev Pant","offers":[{"title":"Default Title","offer_id":42826285711498,"sku":"","price":200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MEGHDUTAMSANSARCHANDER.jpg?v=1678177445"},{"product_id":"puranic-encyclopaedia-a-comprehensive-work-with-special-reference-to-the-epic-and-puranic-literature-vettam-mani","title":"Puranic Encyclopaedia","description":"\u003cp style=\"text-align: left;\"\u003eThis voluminous work, a storehouse of information about the Epics, Puranas and allied literature, was originally composed and published in Malayalam. It constituted the results of the author's devoted study and research extending over fourteen years. This English version of the same is to meet the growing demand of scholars interested in the study of Puranas. This stupendous work, in the form of an exhaustive descriptive index, covers the vast and varied field of ancient Indian culture in all aspects - history, geography, religion, philosophy, myths, beliefs and practices as depicted in the Epics and Puranas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work is planned on scientific lines. The material compiled is arranged systematically. Citations have been inserted in support of stated facts; in places, they have been substituted by references. Obsolete and obscure words, denoting objects such as a particular tree or plant have been explained by their scientific or vernacular equivalents. All modern critical apparatus has been utilized in the preparation of this comprehensive work.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI feel flattered and consider it to be a great privilege to have been asked by Shri Vettam Mani to contribute a foreword to his Puranic Encyclopaedia, a really magnificent literary production, massive in size and rich and invaluable in contents. This is the first attempt in Malayalam and for the matter of that in any Indian or foreign language, so far as I know, to produce a comprehensive and well-nigh exhaustive book of study and reference with regard to episodes, incidents, characters etc. occurring in the many Puranas and such other works in\u003cspan\u003e Sanskrit\u003c\/span\u003e. In the field of mythology, with regard to variety and contents as also sheer bulk, Greece stands first. Egypt comes only next. But Indian mythology-the epics and the Puranas-far exceeds and excels both Greek and Egyptian mythologies put together in merit and size. Even the preparation of a complete list of characters mentioned in our epics, Puranas etc. will be a stupendous and well-nigh impossible task calling for the combined efforts of a number of scholars. But, fortunately for us, each and every such name, one need not necessarily know or be acquainted with. At the same time, there are great names which compel attention and should not escape proper study. And, such names are legion, and Shri Mani has not omitted mention of even one such name in his great work. I looked up the encyclopaedia for a few such random names and was really surprised to find the detailed treatment of the same in the book. Moreover, with reference to really important names, incidents and episodes connected with them and the whole genealogy are given. Everything is fully documented and quite authoritative. The and, deep, extensive and exhaustive study, patient and untiring research and above all absolute dedication to the cause are so very patent on every page of the book. Literally and in effect Shri Mani's is a unique contribution, the first and foremost book, in the magnificent spheres of religion, culture, scholarship and history all put together. As the pioneer in the field, he can justly feel happy and proud about his rare achievement, and he deserves in ample measure the unstinted praise and appreciation of all lovers of learning and culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eShri Mani has already earned a well-deserved reputation as a teacher, especially in Malayalam, and also as a diligent student of literature and author of talent. He evidently possesses a flair for research. All such distinguished talents and attainments of his have been fully and quite successfully commissioned in the preparation of this marvellous encyclopaedia. He has put every lover of learning and knowledge everywhere, under an eternal debt of gratitude by the publication of this noble work.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is a matter of profound pleasure and pride for me that the internationally famous publishers in the field of Indology, M\/s Motilal Banarsidass of Delhi are publishing the English translation of my Puranic Encyclopaedia, which was originally published in Malayalam, and which has already run into four editions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranas along with the Great Epics-the Ramayana and the\u003cspan\u003e Mahabharata\u003c\/span\u003e, have for centuries, profoundly influenced Indian life and Culture. The well-known definition of a Purana as a work having five characteristic features-puranam pancalaksanam-namely, primary creation, secondary creation, the genealogies, the ages of Manu, and the dynastic account hardly does justice to the full significance of these works. They are much more than that. While their genealogies and the dynastic account form the bedrock of the political history of ancient India, they throw a flood of light on all aspects of Indian Culture-its religion, social practices, art, literature and sciences. They serve as the key to the proper understanding of the various aspects of Hinduism-its beliefs, its mode of worship, its mythology, its festivals, feasts, and fasts, its sacred shrines and places of pilgrimage, its philosophy and ethics and its theogony. Truly it has been said that a Brahmin was not really wise if he did not know the Puranas. The study of ancient Indian history, and culture-particularly religion-is impossible without a proper knowledge of the Puranas. As a matter of fact, it is virtually impossible to understand not only ancient Indian culture and life but also the literature in modern Indian languages, as it largely draws upon the ideas and ideologies as embodied in the contents of the Purans and the epics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe literary writings in all Indian languages are indebted to the Epics and the Puranas in more than one way-their form, content, ideas and ideologies are all influenced to a greater or lesser extent by these ancient works. Direct and indirect allusions to Puranic episodes, characters, and events, are frequently to be met with in the literary writings of all Indian languages. Teachers engaged in imparting instruction in the literature in modern Indian languages must therefore be conversant with the contents of the Puranas and Epics in order to be able to explain these allusions wherever they occur in the writings in modern Indian languages. However, it is well nigh impossible for an average teacher to go through the whole of this vast literature. Thus the need for a handy work of reference like the present Encyclopaedia is apparent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe desire to compile a Puranic Dictionary that should solve many of the day-to-day problems of the Indian language teacher, took root in me, several years ago, but I could not arrogate to myself the capacity to fulfil this urgent need. I waited for many years, for more competent and better-equipped scholars to come forward and produce the work of my dreams. But since no one appeared to quench this thirst, I plunged myself into this vast ocean of Sanskrit literature, and for thirteen years I dived deep into it, studying not only the original texts but also modern works in English, Sanskrit, Malayalam and Hindi. This took me five years, and I spent about twenty thousand rupees on books and travelling for this project. I started the compilation on the 1st of January, 1955, and it took me seven years to start preparing the Press copy of my work. The first volume of my 'Puranic Nighantu' was released in February 1964 and the remaining four were published after an interval of six months in each case. The second edition of all five volumes was brought out in May 1967, still under the original title 'Puranic Nighantu'. However, in the third revised and enlarged edition in one volume published in October 1971, the name was changed to 'Puranic Encyclopaedia'.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn an endeavour like this imperfections and drawbacks are only inevitable, and I am fully conscious of the same. But as a pioneering effort, and as a much-needed aid to the teaching and study of Malayalam languages and literature, it will, I hope, be found useful. Scholars and general readers in Malayalam have been generous in welcoming the encyclopaedia. That four editions of the work had to be brought out within a period of seven years from 1967 to 1974 speaks eloquently for the merit, and utility of the work and I feel my labour and expense amply rewarded. I felt still more flattered when the celebrated firm of M\/s Motilal Banarsidass of Delhi, who have already laid the world of Indology under a deep debt of obligation by their monumental publications in all fields of Indian Culture and history, mooted a proposal for publishing an English translation of the Malayalam original. I am deeply indebted to them for bringing my work to a much wider circle of readers. The onerous task of translating the work into English was entrusted to a committee of five scholars: 1 Mr P. Rajaram Menon, Professor of English, Basel Mission College, Kottayam; Kottayam; 2. Mr K. R. Atchutan Nayar, retired Professor of English, C.M.S. College, Kottayam; 3. R. K. Kartha, ex-Chief Editor, Deshbandhu, Kottayam; 4. P. I. John, Retired Headmaster, Kurichi; and 5. Mr P. N. Menon, Ollur. I need hardly point out that these members of the editorial committee are highly qualified for this work and I must gladly acknowledge the fact that they have more than amply justified the trust placed in them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, I cannot adequately express my feelings of deep gratitude to Shri Puthezathu Rama Menon, the doyen of Malayalam literature, for writing an excellent introduction to the original Malayalam edition of the work. I am also beholden to many scholars and the reading public who have been pleased to extend a most generous welcome to the Encyclopedia.\u003c\/p\u003e","brand":"Vettam Mani","offers":[{"title":"Default Title","offer_id":42917837111434,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/71H5_OhPT2L.jpg?v=1683016120"},{"product_id":"sanskrit-hindi-kosh","title":"Sanskrit-Hindi Kosh","description":"\u003c!----\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Default Title","offer_id":42938855325834,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/71DGPx1WIqL._SY342.jpg?v=1742383783"},{"product_id":"sanskrit-worterbuch-in-kurzerer-fassung-1","title":"Sanskrit-Worterbuch in Kurzerer Fassung","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThe so-called \"Smaller Petrograd Dictionary\"-The German title is \"Sanskrit-Worterbuch in Kuerzerer Fassung\"- was started by O.V. Bothlingk only a few years after the completion, in 1875, of the 7 volumed \"Larger P.D.\" (Which he had worked on in cooperation with R.V. Roth). As stated by B. himself in the preface of 1879, the ‘shorter version’ was not meant to replace the earlier one, but to improve where something ought to be improved and to add where something was missing and to always remind the reader, by leaving out all the quotations and references, that the larger dictionary had to remain the main source: Indeed, whoever wants to know more about a word, i.e. the background and basis of the meanings given for it, still has to turn to the larger P.D. on the other hand, it is equally evident that B has fully achieved his aim: The \"Smaller P.D.\" is so considerably an improvement both in terms of substance as also of quantity that it has become the tool of all those who wish to read Sanskrit text, in fact most of the later Sanskrit dictionaries are heavily indebted to B’s work, directly or indirectly. E.g. Monier-Williams is little more than a translated abridgement. It is a long left need of Indian Studies that the shorter version, a signal achievement in lexicography, is also made available again to present day scholars and in a reprint which is both good and to be had at a reasonable price.\u003c\/span\u003e\u003c\/p\u003e","brand":"Otto Von Bohtlingk","offers":[{"title":"Default Title","offer_id":42938857455754,"sku":"","price":3900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SanskritWorterbuch.jpg?v=1684501489"},{"product_id":"sanskrit-worterbuch-7-vols","title":"Sanskrit Worterbuch (Set of 7 Vols.)","description":"\u003c!----\u003e","brand":"Otto Von Bohtlingk","offers":[{"title":"Default Title","offer_id":42938862764170,"sku":"","price":9000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SanskritWorterbuch7vols.jpg?v=1684501862"},{"product_id":"amarkosh-shrimadmarsingh-virachit-sudha-sanskrit-hindi-vyakhya-sampurna","title":"Amarkosh-Shrimadmarsingh Virachit","description":"\u003c!----\u003e","brand":"Vishwanath Jha","offers":[{"title":"Default Title","offer_id":42938865057930,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Amarkosh.jpg?v=1684502205"},{"product_id":"a-dictionary-of-chinese-buddhist-terms","title":"A Dictionary of Chinese Buddhist Terms","description":"\u003cdiv data-cel-widget=\"bookDescription_feature_div\" data-csa-c-id=\"86ymod-numxnq-jnhrs4-9gxmxv\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120803191\" 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\n\u003cp style=\"text-align: left;\"\u003eHere is an outstanding work for which two eminent scholars of Chinese Buddhism separated by 2000 miles of ocean collaborated for complete ten years, during which 'the manuscript crossed the Atlantic four times'. The authors' aim has been to provide a key for the student with which to unlock a closed door and which does serve to reveal the riches of the great Buddhist thesaurus in China.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the absence of a dictionary of Chinese Buddhist Terms, it was small wonder that the translation of Chinese texts has made little progress, important though these are to understanding of Mahayana Buddhism, especially in its Far Eastern development. Two main difficulties present themselves: first of all, the special and peculiar use of numerous ordinary Chinese terms, and secondly, the large number of transliterated phrases. To explain, the Buddhist cannon in Chinese being basically translation or analogous to translation, a large number of terms existing are employed approximately to connote imported ideas, as the various Chinese translators understood those ideas. Various translators invented different terms; and even when the same term was finally adopted its connotation varied, sometimes widely, from the Chinese term or phrase as normally used by the Chinese. A difficulty equally serious is the transliteration of\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/Hindu\/sanskrit\/\"\u003e\u003c\/a\u003e, a difficulty rendered far greater by the varied versions of many translators.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn order to overcome these difficulties a work like the present one was really needed, though the authors in all humility confess: 'It is not as perfect or complete as it might be. Nevertheless, it seems better to encourage the study of Chinese Buddhism as early as possible by the provision of a working dictionary rather than delay the publication perhaps for years, until our ideas are satisfied - a condition which might never be attained.\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eProf. Hodous Preface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter the dictionary went to press Prof. Soothill died. The work on the dictionary however was completed. For ten years we worked together he at Oxford and I at Harford and the manuscript crossed the Atlantic four times. During his semester in New York as visiting Prof. in Columbia University and on my brief visit to Oxford we had opportunity to consult together on some outstanding problems. The work of organizing the material and harmonizing the differences was done by Prof. Soothill. He was will equipped to undertake the task of producing a Buddhist Dictionary is still in use. He knew Chinese culture and religion. He possessed a keen sense for the significant and a rare ability to translate abstruse terms into terse English. But even more valuable was his profound insight into and deep sympathy with the religious life and thought of another people.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe text and the indexes were again finally revised during his last long illness by Lady Hosie under his supervision. He was able to appreciate the kind collaboration of Dr. Lionel giles on the earlier proof-sheets. But his death meant a vastly increased amount of work for Dr. Giles who on the other side of the Atlantic from myself has had to assume a responsibility quite unexpected by himself and by us. For two to three years with unfailing courtesy and patience he has considered and corrected the very trying pages of the proofs while the dictionary was being printed. He gave chivalrously of his long knowledge both of Buddhism and of the Chinese literary characters. He adds yet another laurel to the cause of Chinese learning and research. And in the same way Prof. F.W. Thomas bore the brunt of the Sanskrit proof reading. We have indeed been fortunate to have had our work checked in extensor by such exacting scholars.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo sir E. Denison who kindly looked over the proofs added certain welcome corrections out thanks are due. Also we would wish to acknowledge the help of Mr. L.M. Chefdeville who putting his experience of various oriental languages at our disposal made many helpful suggestions especially as regards the indexes. Nor do we forget the fidelity and careful work of the printers Messrs. Stephen Austin and sons who collaborated with us in every way in out desire to produce a volume a little worthy of its notable subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur object is well expressed by my late colleague. The difficulties in the production of the book were not small. Buddhism has a long history. Its concepts were impregnated by different cultures and expressed in different languages. For about a thousand years Buddhism dominated the thought of China and her first rate minds were occupied with Buddhist philosophy. For a period it lagged but to-day is in a different position from what it was a generation ago. Buddhism is no longer a decadent religion and in certain countries it is making considerable progress. It is therefore to be hoped that this dictionary will help to interpret Chinese culture both through the ages and to-day.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eProfessor Soothill’s Preface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAs compilers of the first Dictionary of Chinese Mahayana Terms, we are far from considering our attempt as final. Our desire has been to provide a key for the student with which to unlock a closed door. If it serves to reveal the riches of the great Buddhist thesaurus in China, we will gladly leave to others the correction and perfecting of our instrument. It was Dr. E. J. Eitel, of the London Missionary Society, who over sixty years ago, in. 1870, provided the first means in English of studying Chinese Buddhist texts by his Handbook for the Student of Chinese Buddhism. It has been of great service; but it did not deal with Chinese Buddhist terminology in general. In form it was Sanskrit-Chinese-English, and the second edition unhappily omitted the Chinese-Sanskrit Index which was essential for the student reading the Chinese Sutras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLacking a dictionary of Chinese Buddhist terms, it was small wonder that the translation of Chinese texts has made little progress, important though these are to the understanding of Mahayana Buddhism, especially in its Far Eastern development. Two main difficulties present themselves first of all, the special and peculiar use of numerous ordinary Chinese terms; and, secondly, the large number of transliterated phrases.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn regard to the first difficulty, those who have endeavored to read Chinese texts apart from the apprehension of a Sanskrit background have generally made a fallacious interpretation, for the l3uddhist canon is basically translation, or analogous to translation. In consequence, a large number of term existing are employed approximately to connote imported ideas, as the various Chinese translators understood those ideas. Various translators invented different terms; and, even when the same term was finally adopted, its connotation varied, sometimes widely, from the Chinese term or phrase as normally used by the Chinese. For instance, klesa undoubtedly has a meaning in Sanskrit similar to that of $, i.e. affliction, distress, trouble. In Buddhism affliction (or, as it may be understood from Chinese, the afflicters, distress, troubles) means the passions and illusions; and consequently fan-nao in Buddhist phraseology has acquired this technical connotation of the passions and illusions. Many terms of a similar character will be noted in the body of this work. Consequent partly on this use of ordinary terms, even a -well-educated Chinese without a knowledge of the technical equivalents finds himself unable to understand their implications.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA difficulty equally serious is the transliteration of Sanskrit, a difficulty rendered far greater by the varied versions of many translators. Take, for instance, the word Buddha “and its transliteration as and so on. The pages of the Chinese canon arc peppered with such transliterations as these from the Sanskrit, in regrettable variety. The position resembles that of Chinese terminology in Modern Science, which was often transliteration twenty or thirty years ago, when I drew the attention of the T3oard of Education in Peking to the need of a regulated terminology for Science. Similarly, in pages devoid of capitals, quotation-marks, or punctuation, transliterated Sanskrit into-Chinese may well seem to the uninitiated, whether Chinese or foreign, to be ordinary phrases out of which no meaning can be drawn.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eConvinced, therefore, that until an adequate dictionary was in existence, the study of Far Eastern Buddhist texts could make little progress amongst foreign students in China, I began the formation of such a work. In 1921 I discovered in Bodley’s Library, Oxford, an excellent version. of the Fan I Ming I Chi, i.e. Translation of Terms and Meanings, composed by Fa-yun, circa the tenth century A.D. At the head of each entry in the volume I examined, some one, I know not whom, had written the Sanskrit equivalent in Sanskrit letters. These terms were at once added to my own card index. Unhappily the writer had desisted from his charitable work at the end of the third volume, and the remaining seven volumes I had laboriously to decipher with the aid of Stanislas Julien’s Methode pour dechiffrer et transcrire less noms sanscrits qui se rencontrent dans les livres chiniois 1861 and various dictionaries notably that of Monier Williams. Not then possessed of the first edition of Eitel’s Handbook I also perforce made an index of the whole of his book. Later there came to my knowledge the admirable work of the Japanese Oda Tokuno in his and also the Chinese version based upon it of Ting Fu-pao called the in sixteen volumes also the one volume. Apart from these it would have been difficult for Dr. Hodous and myself to have collaborated in the production of this work, other dictionaries and vocabularies have since appeared not least the first three fascicules of the Hobogirin the Japanese Sanskrit French Dictionary of Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen my work had made considerable progress, Dr. Y. Y. Tsu called upon me and in the course of conversation mentioned that Dr. Hodous, of Hartford Theological Seminary, Connecticut, U.S.A., who had spent many years in South China and studied its religions, was also engaged on a Buddhist Dictionary. After some delay and correspondence, an arrangement was made by which the work was divided between us, the final editing and publishing being allotted to me. Lack of time and funds has prevented our studying the Canon, especially historically, or engaging a staff of competent Chinese Buddhist scholars to study it for the purpose. We are consequently all too well aware that the Dictionary is not as perfect or complete as it might be. Nevertheless it seems better to encourage the study of Chinese Buddhism as early as possible by the provision of a working dictionary rather than delay the publication perhaps for years until out ideals are satisfied a condition which might never be attained.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe therefore issue this compendium for it is in reality more than a dictionary in the hope that many will be stimulated to devote time to a subject which presents so fascinating a study in the development of religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy colleague and collaborator Dr. Hodous took an invaluable share in the draft of this work and since its completion has carefully read over the whole of the typed pages. It may therefore be considered as the common work of both of us for which we accept a common responsibility. It seemed scarcely possible for two men living outside China separated by 2,000 miles of ocean and with different mentalities and forms of expression to work together to a successful conclusion. The risky experiment was hesitatingly undertaken on both sides but we have been altogether happy in out mutual relations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo Dr. F.W. Thomas Boden Prof. of Sanskrit Oxford University I am deeply indebted for his great kindness in cheeking the Sanskrit terminology. He is in no way responsible for the translation from the Chinese but his comments have led to certain corrections and his help in the revision of the proper spelling of the Sanskrit words has been of very great importance. In the midst of a busy life he has spared time at much sacrifice to consider the Sanskrit phrases throughout the entire work except certain additional words that have since some to my notice. As an outstanding authority not only on the Sanskrit language but on Tibetan Buddhism and the Tibetan Language his aid has been doubly welcome. Similarly Dr. Hodous wishes specially to thank his colleague at Trinity college Hartford Conn. Dr. Leroy Carr barret for the generous assistance he rendered in revising the Sanskrit terms in his section of our joint work and for his well considered and acceptable comments and suggestions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Lionel Giles Keeper of the Department of Oriental Printed Books and MSS British Museum illustrious son of an illustrious parent has also out special appreciation for he magnanimously undertook to read the proofs. He brings his own ripe scholarship and experienced judgement to this long labor and the value and precision of the Dictionary will undoubted be enhanced through his accurate and friendly supervision.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNext we would most gratefully acknowledge the gift of Mrs. Paul de witt Twinem of Trenton New Jersey USA. She has subscribed a sum of money which has made the publication of our work possible. To this must be added further aid in a very welcome subvention from the prize publication fund of the Royal Asiatic society. Such a practical expression of encouragement by fellow orient lists is a matter of particular gratification.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur thanks are due to Mr. Zu-liang Yih who with accuracy zeal and faithfulness has written the large number of Chinese characters needed. To the Hon. Mrs. Wood I ma grateful for help in the exacting task of transcribing. As to my daughter lade Hosie I have no words to express my personal indebtedness to her. Without her loving and unflagging aid as amanuensis I should have been unable to finish my part in this work which so the authors hope will once again demonstrate the implicit and universal need of the human spirit for religion and its aspirations towards the light that lighteth every man that cometh into the world.\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=\"90%\"\u003ePrefaces\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMethod and Notes\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Classification by Strokes\u003c\/td\u003e\n\u003ctd\u003exiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of the Chinese Radicals\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChinese Characters with Radicals not Easily Identified\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCorrigenda\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA Dictionary of Chinese Buddhist Terms Arranged According to the Number of Strokes: Chinese - Sanskrit - English\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eIndexes\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Sanskrit and Pali with Page and column Reference to the Chinese\u003c\/td\u003e\n\u003ctd\u003e493\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Non-Sanskrit Terms (Tibetan, Etc)\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"W.E. Soothill","offers":[{"title":"Default Title","offer_id":42938872758410,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/DictionaryofChinesebuddhistTerms.jpg?v=1684502825"},{"product_id":"a-tibetan-english-dictionary-enlarged-edition","title":"A Tibetan English Dictionary","description":"\u003cp style=\"text-align: left;\"\u003eThe Present Dictionary is an attempt to give a rational account of values and meanings of words in Tibetan language, to distinguish the various transitions in periods of literature and varieties of dialect, and to make sure of each step by the help o accurate and copious illustrations and examples.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author has not restricted himself only to the Classical Period of the Tibetan literature. He has endeavored to deal with the Tibetan language as a whole. His dictionary derives its matter and principles equally from the literature and from the speech of the people. Each word has been made the object of observation in its relation to the content as it occurs in books, and in its value and place among others when it is used in common conversation. But in the latter case it has been an uphill task, since the spoken language has as many dialects as the country its provinces. However an attempts has been made to define the range and fix the meaning of current words as far as possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA number of diacritical marks have been used, following the system of Prof. Lepsius, for the exact pronunciation of Tibetan letters and words. The marks are of manifest description and cannot be startling to any general reader. The book is documented with Introduction which contains Tibetan Alphabet, phonetic table for comparing the different dialects, abbreviations and the method of pronunciation. To increase its usefulness, the author has added at the end an English-Tibetan Vocabulary which will be welcomed by the readers and will be serviceable to the general cause of learning the Tibetan language.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eBack of the Book\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eA Tibetan English Dictionary\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e(With Sanskrit Synonyms)\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSarat Chandra Das Compiled from a large number of Tibetan and Sanskrit works, the work represents the arduous labour of the author for 12 years. Here the Tibetan words are given in alphabetical order, with their accepted Sanskrit equivalents, followed by the English meaning. All the technical terms are illustrated from extracts from Sanskrit-Buddhist and Tibetan works. The author has included modern Tibetan words which were not given by Köros and Jaschke. The great Tibetan scholars Rev. Graham Sandberg and Rev. A. William Heyde thoroughly revised the original and gave a scientific look for the work, giving an impression of a Tibetan Cyclopaedia.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eA Grammar of the Tibetan Language\u003c\/b\u003e\u003cbr\u003eThe author has dealt with both Literary and Colloquial Tibetan mostly in usage around Lhasa. The important and elusive subjects of pronunciation and spelling are given on principles more systematic and accurate, highlighting the subtle distinctions. The so-called Verb has also been elaborately treated in the body, keeping in view the genius of the Tibetan sentence the construction of which is unique. The entire grammar is given in Three chapters—Ch. I Preliminary; Ch.I Etymology; Chill Appendix of Conjugations.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eBuddhist Hybrid Sanskrit Grammar\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAND DICTIONARY (2 VoIs.) Franklin Edgerton This is the first attempt at a description of the grammar and lexicon of Buddhist Hybrid Sanskrit (BHS). Most North Indian Buddhist texts are composed in it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author has excluded from the grammar and dictionary all forms which are standard Sanskrit, and all works which are used in standard Sanskrit with the same meanings.\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;\"\u003eHeinrich Jaschke (1817-1883), a missionary of the Moravian Mission Society, went to Lahaul and Ladakh and became well-versed in the Tibetan language. Jaschke wrote a number of text books for Tibetan children and began translation the Bible into Tibetan. He wrote a short practical Grammar of the Tibetan Language with special reference to the spoken dialects, 1865, Romanized Tibetan –English dictionary,1866 and Introduction to the Hindi and Urdu Languages for Tibetan Language in German. He translated it into English and published it in 1881 in London. Jaschake also contributed papers on the pronunciation and phonetics of the Tibetan language. He translated some of the songs of Milaraspa into German.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work represents a new and thoroughly revised edition of a Tibetan-German Dictionary, which appeared in a lithographed form between the years 1871 and 1876. During a residence, which commenced in 1857 and extended over a number of years, on the borders of Tibet and among Tibetan tribes, I and my colleagues gathered the materials for this Dictionary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe had to take primarily into account the needs of missionaries entering upon new regions, and then of those who might hereafter follow into the same field of enterprize. The chief motive of all our exertions lay always in the desire to facilitate and to hasten the spread of the Christian religion and of Christian civilization, among the millions of Buddhists, who inhabit Central Asia, and who speak and read in Tibetan idioms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA yet more definite object influenced my own personal linguistic researches, in as much as I had undertaken to make preparations for the translation of the Holy Scrip lures into the Tibetan speech. I approached and carried forward this task by way 0 a careful examination of the full sense and exact range of words in their ordinary and common usage. For it seemed to me that, if Buddhist readers were to be brought into contact with Biblical and Christian ideas, the introduction to so foreign and strange a train of thought, and one making the largest demands upon the character and the imagination, had best be made through the medium of a phraseology and diction as simple, as clear, and as popular as possible. My instrument must be, as in the case of every successful translator of the Bible, so to say, not a technical, but the vulgar tongue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus, in contrast to the business of the European philologist, engaged in the same domain, who quite rightly occupies himself with the analysis and commentary of a lit5- rary language, the vocabulary and terminology of which he finds mainly deposited in the speculative writings of the Buddhist philosophers, it became my duty to embrace every opportunity, with which my presence on the spot favoured me, to trace the living powers of words and of expressions through their consecutive historical applications, till I reached their last signification in their modern equivalents, as these are embodied in the provincial dialects of the native tribes of our own time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese circumstances, it is hoped, will excuse and explain the system of my work. As an inventory of the whole treasure of the language, as a finished key to its literature, this Dictionary, when judged by the high standard of modern lexicography, may seem inadequate; I have, for instance, been unable to consult, much as I could have wished to have done so, all the original and translated treatises in Tibetan which, down to the present, have appeared in Europe, and the reader of a Tibetan work may thus, here and there, look in vain for the assistance he expects. On the other hand, a consistent attempt i here made for the first time, 1. to give a rational account of the development of the ‘,sl.es and meanings of words in this language; 2. to distinguish precisely the various\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIv transitions in periods of literature and vaneties of dialect; 3. to make sure of each step by the help of accurate and copious illustrations and examples. I have done my utmost to arrive at certainty ‘where, heretofore, much was mere guess-work, and I cherish the hope that, from this point of view, my contribution will ‘e welcomed by the comparative philologist, and will be serviceable to the general cause of learning, as well as a useful! Volume within that narrower circle, whose requirements I was specially bound not to overlook of persons whose main purpose is to be taught how to write and speak the modern Tibetan tongue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are two chief periods of literary activity to be noticed in studying the origin and growth of Tibetan literature and the landmarks in the history of the language. The first is the Period of Translations which, however, might also be entitled the Classical Period, for the sanctity of the religious message conferred a corresponding reputation and tradition of excellence upon the form, in which it was conveyed. This period be’- gins in the first half of the seventh century, when Thonmi Sambhota, the minister of king Srongtsangampo, ‘was sent to India to learn Sanskrit. His invention of the Tibetan alphabet gave a twofold impulse: for several centuries the wisdom of India and the ingenuity of Tibet laboured in unison and with the greatest industry and enthusiasm at the work of translation. The tribute due to real genius must be awarded to these early pioneers of Tibetan grammar. They had to grapple with the infinite wealth and refinement of Sanskrit, they had to save the independence of their own tongue, while they strove to subject it to the rule of scientific principles, and it is most remarkable, how they managed to produce translations at once literal and faithful to the spirit of the original. The first Masters had made for their later disciples a comparatively easy road, for the style and contexts of the writings, with which the translators had to deal, present very uniform features. When once typical patterns had been furnished, it was possible for the literary manufacture to be extended by a sort of mechanical process A considerable time elapsed before natives of Tibet began to indulge in compositions of their own. When they did so, the subject matter, chosen by them to operate upon, was either of an historical or a legendary kind. In this Second Period the language shows much resemblance to the modern tongue, approaching most closely the present idiom of Central Tibet. We find a greater freedom in construction, a tendency to use abbreviated forms (thus the mere verbal root is often inflected in the place of a complete infinitive), and a certain number of new grammatical combinations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present language of the people has as many dialects, as the country has provinces. Indeed, as in most geographically similar districts, well nigh every separate mountain valley has its own singularities as to modes of utterance and favourite collocations of words. Especially is it interesting to note, in respect to pronunciation, how the old consonants, which would seem to have been generally sounded and spoken twelve centuries ago, when the Tibetan written character came into existence, and which, at any rate, are marked by the primitive system of writing, remain still extant; every one of them can still be disinterred, somewhere or other, from some local peculiarity of language, and thus even the very diversity of modern practice can be made to bear testimony to the standards imposed by what was termed above the Classical Period. (Compare my Essay on the Phonetic System of the Tibetan language in the Monthly Reports of the Royal Academy of Science at Berlin 1867, p. 148 etc.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have already adverted to the circumstances which, especially in the case of the student, who has for immediate object to learn how to read and write the Tibetan language, render existing dictionaries almost if not quite useless. They give but scanty information concerning modes of construction, variations and limits of actual application, shades of\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eV meaning etc. In my own case, I was forced from the beginning to compile my own German-Tibetan dictionary, and found myself for all practical purposes thrown back upon my own resources. But the cause of truth appears to require a further word or two in regard to the Lexicon by Professor I. J. Schmidt of St. Petersburg, the relation of that work to its predecessors having been left by its author in some obscurity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first Tibetan dictionary, intended for European students, was published at Scram- pore, as long ago as 1826. It contains the collections, amassed in view of a dictionary and grammar, by a Roman Catholic Missionary, who was stationed in eastern Tibet or eastern to the frontier in Bhutan. There was nothing to assist him, except the scanty contributions, given by Georgi, in his Alphabetum Tibetanum. He had to cope with an entirely unworked language. He evidently took the one way possible of making acquaintance with it, sufficient to enable him to understand, to speak, to read and write. Each word or sentence was jotted down, as soon as it ‘was- heard, or was committed to ‘writing, at the request of the learner, by some native expert. After a while, the attempt could be made to master a book. In the instance of our missionary, Padma Sambhava’s book of wends appears to have been selected, a work which represents rather a low level of literature, yet just on that account, perhaps, as a specimen of popular and current literature, not unsuitable to start from. Then, step by step, as best he could, our missionary had to possess himself of some abstract views, which would serve as a preliminary basis for a grammar. And had it keen granted to this first occupant of the field to reduce his materials to an ordered system and to prepare them himself for publication, it is possible that in Europe the knowledge of the Tibetan language might have reached, some fifty years earlier, the stage at which it has now arrived. The very name of that Roman Cathilic missionary, however, has been lost. The papers which he left behind him, unsorted and unsifted came into the hands of Major Latter, an English officer, and were passed on by him to Mr. Schroter, a missionary in Bengal. English was substituted for the Italian of the manuscript, and the East Italian Company made a grant which defrayed the cost of the Tibetan types and the further expenses of printing. But there was no Tibetan scholar to correct the proofs. The author himself would doubtless, on reconsideration, have detected and dismissed much erroneous or unnecessary matter. As it was, many additional mistakes crept in during the passage through the press. Thus the work, though it has a richer vocabulary than can be found in the later dictionaries, cannot on any questionable point be accepted as an authority, and has only value for those who are already competent, for themselves, to weigh and decide upon the statements and interpretations it advances. I have not been able to extract from it much that was serviceable to me. Nevertheless, any one who knows by experience what time and toil such a work must have cost, though its design remained unfulfilled and its object unaccomplished, will not easily be able to repress his indignation at the tone, in which this book in the preface to his Grammar (p. VI) is recklessly and absolutely condemned by Professor Schmidt.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHigh praise, however, is awarded by the Professor to a second work, the Tibetan- English Dictionary by Csoma de K or Us, which appeared in 1834. This work deserves all eulogy; but the Professor’s manner, which imitates that of a master commending a pupil, is, though on other grounds, as unwarranted and as offensive in this as in the former case. The work of Osoma de Koros is that of an original investigator and the fruit of almost unparalleled determination and patience. The compiler, in order to dedicate himself to the study of Tibetan literature, lived like a monk for years among the inmates of a Tibetan monastery. It is to be regretted that, with the knowledge he certainly must have possessed of the later language and literature, he should have restricted the scope- of his labours to the earlier periods of literature, and when in his Grammar conversational\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003evi phrases are quoted as examples, they are almost without exception in the dialect of the Kangyur, and of little practical value.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Tibetan-English dictionary by Csoma has been adapted for a German public by Professor 1. J. Schmidt of St. Petersburg. The translation from English into German is good; in the general alphabetical arrangement improvements have been introduced, and such as are- in conformity with the spirit of the language; moreover, three Mongolian dictionaries have been consulted, and from these a certain number of words have been supplemented. But it cannot be said that even on the work of revision Professor Sc h mid has bestowed much pains. For example, Csoma’s rough grouping of words under the principal headings is left unaltered, though here especially a reduction to alphabetical order was obviously required. Mistakes and superauities, very pardonable in the case of a first issue of an original publication, are repeated in this translation, and these cannot be so readily overlooked and condoned, when they are made at second hand, and are sanctioned and subscribed to by one, who has assumed so severe a critical and editorial attitude. The national dictionaries of Tibet itself, so far as I have met with such, are either little handbooks, meant only to furnish a correct orthography, or they are glossaries of antiquated forms. The absence of an alphabetical order in them makes the business of reference very troublesome. It is by great good luck that one sometimes finds an otherwise unknown word after a prolonged search.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy own dictionary, in the main, pursues the object and accepts the plan of the work,- which was published by Mr. Schröter. As I said at the beginning, I have not restricted myself to the Classical Period, but I have endeavored to deal with the Tibetan language as a whole, though I do not pretend to have performed this task exhaustively. My dictionary derives its matter and its principles, so far as possible, equally from the literature and from the speech of the people. Each word has been made the object of observation in its relation to the contest as it occurs in books, and in its value and place among others when it is used in common conversation, and then the attempt has been made to define its range and to fix its meaning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the words, cited by Csoma and Schmidt, even such as I myself had never seen or heard, I have embodied in this work, stating, in each case, the source from whence I drew them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe signification in Sanskrit has been added, whenever this seemed likely to be useful or interesting to the student of Tibetan literature. Of proper names only the most important are given.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great number of diacritical marks will perhaps prove irksome to the English reader; yet, they were not to be dispensed with, if the pronunciation of Tibetan letters and words was to be represented with any degree of exactness, and the method of Prof. Lepsius seemed the most eligible among all the systems available for my purpose. The student, however, need not be disheartened, as he is not obliged to make himself acquainted with all the minutiae of the system, but need only direct his attention the peculiarities of that dialect, within the limits of which his inquiries, for the time, are confined. And by-the-by it may be observed, that the multitude of little marks, of manifold description, cannot be startling to the Indian reader, who was ever necessitated to make himself familiar with systems quite as complicated, as e.g. the Urdu alphabet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne word more of apology. Of publications in general it has been said, that “when human care has done its best, there will be found a certain percentage of error”. And the probability is but too great, that this dictionary will exhibit a number of deficiencies and faults, in the English text as well as in the Tibetan transcript. Still, I venture to hope that an indulgent Public will be ready to make every reasonable allowance\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVu in consideration of the peculiar difficulties, which attach to the execution of a work like the present, and which, moreover, were not a little increased, in this instance, by the fact that the compositors of the press were altogether unacquainted with English.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI should be guilty of great ingratitude, if I were not to mention my obligations to two friends, without ‘whose kind and efficient aid it would have been impossible for me in my present infirm state, to complete this work, which was commenced in the days of health and vigour, viz, to the Rev. T. Reichelt, formerly a Missionary of the Moravian Church in South Africa, sod to Mr. F’. W. Petersen, a relative of mine.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFurther, I desire to record my obligations for various acts of kindness, encouragement, assistance and advice, during the prosecution of my researches and the completion of my work, to A. C. Burnell Esq. M. R. A. S., in India; Dr. E. Schlagintweit in Bavaria, Dr. Thom son and Dr. Aitchison of Kew, Dr. Kurz of Calcutta, and R. Laing Esq. M. A., Fellow of Corpus Christi College, Oxford.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNot the least debt of gratitude is that which l owe to Dr. R. Rost in London, Secretary of the Royal Asiatic Society, to whose exertions, indeed, the execution of this work is, properly speaking, entirely due, inns much as he kindly interested the Indian Government on behalf of my undertaking.\u003c\/p\u003e","brand":"Heinrich August Jaschke","offers":[{"title":"Default Title","offer_id":42938883866762,"sku":"","price":995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TibetanEnglishDictionary_ca944dd4-3297-4f8b-91b6-402cc472acd9.jpg?v=1684503736"},{"product_id":"a-tibetan-english-dictionary-compact-edition-with-special-reference-to-the-prevailing-dialects-to-which-is-added-an-english-tibetan-vocabulary","title":"A Tibetan-English Dictionary (Compact Edition)","description":"\u003cp style=\"text-align: left;\"\u003eThis work represents a new and thoroughly revised edition of a Tibetan-German Dictionary, which appeared in a lithographed form between the years 1871 and 1876. During u residence, which commenced in 1857 and extended over a number of years, on the borders of Tibet and among Tibetan tribes, I and my colleagues gathered the materials for this Dictionary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe had to take primarily into account the needs of missionaries entering upon new regions, and then of those who might hereafter follow into the same Held of enterprize. The chief motive of all our exertions lay always in the desire to facilitate and to hasten the spread of the Christian religion and of Christian civilization, among the millions Of Buddhists, who inhabit Central Asia, and who speak and read in Tibetan idioms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA yet more definite object influenced my own personal linguistic researches, in as much as I had undertaken to make preparations for the translation of the Holy Scriptures into the Tibetan speech. I approached and carried forward this task by way of a careful examination of the full sense and exact range of words in their ordinary and common usage. For it seemed to me that, if Buddhist readers were to be brought into contact with Biblical and Christian ideas, the introduction 10 so foreign and strange s train of thought, and one making the largest demands upon the character and the imagination, had best be made through the medium of a phraseology and diction as simple, as clear, and as popular as possible. My instrument must be, as in the casa of every successful translator of the Bible, so to say, not u technical, but the vulgar tongue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus, in contrast to the business of the European philologist, engaged in the sums domain, who quite rightly occupies himself with the analysis and commentary of a literary language, the vocabulary and terminology of which he finds mainly deposited in the speculative writings of the Buddhist philosophers, it became my duty t0 embrace every opportunity, with which my presence on the spot, favoured me, to trace the living powers 0f words and of expressions through their consecutive historical applications, till I reached their last signification in their modern equivalents as these are embodied in the provincial dialects of the native tribes of our own time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese circumstances, it is hoped, will excuse and explain the system of my work. As an inventory of the whole treasure of the language, as a. finished key to its literature. this Dictionary, when judged by the high standard of modem lexicography, may seem inadequate; I have, for instance, been unable to consult, much as I could have wished no have done so, all the original and translated treatises in Tibetan which, down to the present, have appeared in Europe, and the reader of a Tibetan work may thus, here and there, look in vain for the assistance he expects. O11 the other hand, a consistent attempt is here made for the first time, 1. to give a rational account of the development of the values and meanings of words in this language; 2, to distinguish precisely the various transitions in periods of literature and varieties of dialect; 3, to make sure of each step by the help of accurate and copious illustrations and examples. l have done my utmost to arrive at certainty where, heretofore, much was mere guess-work, and I cherish the hope that, from this point of view, my contribution will be welcomed by the comparative philologist, and will be serviceable to the general cause of learning, as well as a useful volume within that narrower circle, whose requirements I was specially bound not to overlook, of persons whose main purpose is to be taught bow to write and speak the modern Tibetan tongue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are two chief periods of literary activity to be noticed in studying the origin and growth of Tibetan literature and the landmarks in the history of the language. The first is the Period of Translations which, however, might also be entitled the Classical Period, for the sanctity of the religious message conferred a corresponding reputation and tradition of excellence upon the form, in which it was conveyed, This period be~ gins in the first half of the seventh century, when Thonmi Sambhota, the minister of king Srongtsangampo, was sent to India to learn\u003cspan\u003e Sanskrit\u003c\/span\u003e. His invention of the Tibetan alphabet gave a twofold impulse; for several centuries the wisdom of India and the in- genuity of Tibet laboured in unison and with the greatest industry and enthusiasm at the work of translation, The tribute due to real genius must be awarded to these early pioneers of Tibetan grammar. They had to grapple with the infinite wealth and refinement of Sanskrit, they had to save the independence of their own tongue, while they strove to subject it to the rule of scientific principles, and it is most remarkable, how they managed to produce translations at once literal and faithful to the spirit of the original. The first masters had made for their later disciples a comparatively easy road, for the style and contexts of the writings, with which the translators had to deal, present very uniform features. When once typical patterns had been furnished, it was possible for the literary manufacture to be extended by a sort of mechanical process.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA considerable time elapsed before natives of Tibet began to indulge in compositions of their own. When they did so, the subject matter-, chosen by them to operate upon, was either of an historical or a legendary kind. In this Second Period the language shows much resemblance to the modern tongue , approaching most closely the present idiom of Central Tibet, We find a greater freedom in construction, a tendency to use abbreviated forms (thus the mere verbal root is often inflected in the place of a complete infinitive), and a certain number of new grammatical combinations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present language of the people has as many dialects, as the country has provinces. Indeed, as in most geographically similar districts, well nigh every separate mountain valley has its own singularities as to modes of utterance and favourite collocations of words. Especially is it interesting to note, in respect to pronunciation, how the old consonants, which would seem to have been generally sounded and spoken twelve centuries ago, when the Tibetan written character came into existence, and which, at any rate, are marked by the primitive system of writing, remain still extant; every one of them can still be disinterred, somewhere or other, from some local peculiarity of language, and thus even the very diversity of modern practice can be made to hear testimony to the standards imposed by what was termed above the Classical Period, (Compare my Essay on the Phonetic System of the Tibetan language in the Monthly Reports of the Royal Academy of Science at Berlin [867, p. 148 etc.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have already adverted to the circumstances which, especially in the case of the Student who has for immediate object to learn how to read and write the Tibetan language, render existing dictionaries almost if not quite useless. They give but scanty information concerning modes of construction, variations and limits of actual application, shades of meaning etc. In my own ease, I was forced from the beginning to compile my own German—Tibetan dictionary, and found myself for all practical purposes thrown back upon my own resources. But the cause of truth appears to require a further word or two in regard to the Lexicon by Professor I. J, Schmidt of St. Petersburg, the relation of that, work to its predecessors having been left by its author in some obscurity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first Tibetan dictionary, intended for European students, was published at Serampore, as long ago as 1826. It contains the collections, amassed in view of a dictionary and grammar, by a Roman Catholic missionary, who was stationed in eastern Tibet or close to the frontier in Bhotan. There was nothing to assist him, except the scanty contributions, given by Georgi, in his Alphabetum Tibetanum, He had to cope with an entirely unworked language. He evidently took the one way possible of making acquaintance with it, sufficient to enable him to understand, to speak, to read and write. Each word or sentence was jotted down, as soon as it was heard, or was committed to writing, at the request of the learner, by some native expert. After a while, the attempt could be made to master a book. In the instance of our missionary, Padma Sambhava`s book of legends appears to have been selected, a work which represents rather a low level of literature, yet just on that account, perhaps, as a specimen of popular and current literature, not unsuitable to start from. Then, step by step, as best he could, our missionary had to possess himself of some abstract views, which would serve as a preliminary basis for a grammar. And had it been granted to this first occupant of the field to reduce his materials to an ordered system and to prepare them himself for publication, it is possible, that in Europe the knowledge of the Tibetan language might have reached, some fifty years earlier, the stage at which it has now arrived. The very name of that Roman Catholic missionary, however, has been lost. The papers which lie left behind him, unsorted and unsifted, came into the hands of Major Latter, an English officer, and were passed on by him to Mr. Schroter, a missionary in Bengal. English was substituted for the Italian of the manuscript, and the East India Company made a grant which defrayed the cost of the Tibetan types and the further expenses of printing. But there was no Tibetan scholar to correct the proofs. The author himself would doubtless, on reconsideration, have detected and dismissed much erroneous or unnecessary matter. As it was, many additional mistakes crept in during the passage through the press. Thus the work, though it has a richer vocabulary than can be found in the later dictionaries, cannot on any questionable point be accepted as an authority, and has only value for those who are al- ready competent, for themselves, to weigh and decide upon the statements and interpretations it advances, 1 have not been able to extract from it much that was serviceable to me. Nevertheless, any one who knows by experience what time and toil such a work must have cost, though its design remained unfulfilled and its object.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUnaccomplished, will not easily be able to repress his indignation at the tone, in which this book in the preface to his Grammar (p. VI) is recklessly and absolutely condemned by Profess0rSehmidt. High praise, however, is awarded by the Professor to a second work, the Tibetan English Dictionary by Csoma de Koros, which appeared in 1834. This work deserves all eulogy; but the Professor’s manner, which imitates that of a master commending a pupil, is, though on other grounds, as unwarranted and as offensive in this as in the former case, The work of Csoma de Koros is that of an original investigator and the fruit of almost unparalleled determination and patience, The compiler, in order to dedicate him- self to the study of Tibetan literature, lived like a monk for years among the inmates of a Tibetan monastery. It is to be regretted that, with the knowledge he certainly must have possessed of the later language and literature, he should have restricted the scope of his labours to the earlier 'periods of literature, and when in his Grammar conversational phrases are quoted as examples, they are almost without exception in the dialect of the Kangyur, and of little practical value.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Tibetan-English dictionary by Csoma has been adapted for a German public by Professor I. J. Schmidt of St. Petersburg. The translation from English into German is good; in the general alphabetical arrangement improvements have been introduced, and such as are in conformity with the spirit of the language; moreover, three Mongolian dictionaries have been consulted, and from these a certain number of words have been supplemented. But it cannot be said that even on the work of revision Professor Schmidt has bestowed much pains. For example, Csoma’s rough grouping of words under the principal headings is left unaltered, though here especially a reduction to alphabetical order was obviously required. Mistakes and superfluities, very pardonable in the ease of a first issue of an original publication, are repeated in this translation, and these cannot be so readily overlooked and condoned, when they are made at second hand, and are sanctioned and subscribed to by one, who has assumed so severe a critical and editorial attitude, The national dictionaries of Tibet itself, so far as I have met with such, are either little handbooks, meant only to furnish a correct orthography, or they are glossaries of antiquated forms. The absence of an alphabetical order in them makes the business of reference very troublesome. It is by great good luck that one sometimes finds another- wise unknown word after a prolonged search.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy own dictionary, in the main, pursues the object and accepts the plan of the work, which was published by Mr. Schroter. As I said at the beginning, I have not restricted myself to the Classical Period, but I have endeavoured to deal with the Tibetan language as a whole, though I do not pretend to have performed this task exhaustively. My dictionary derives its matter and its principles, so far as possible, equally from the literature and from the speech of the people. Each word has been made the object of observation in its relation to the context as it occurs in books, and in its value and place among others when it is used in common conversation, and then the attempt has been made to define its range and to fix its meaning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the words, cited by Csoma and Schmidt, even such as I myself had never seen or heard, I have embodied in this work, stating, in each ease, the source from whence 1 drew them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe signification in Sanskrit has been added, whenever this seemed likely to be useful or interesting to the student of Tibetan literature. Of proper names only the most important are given.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great number of diacritical marks will perhaps prove irksome to the English reader; yet, they were not to be dispensed with, if the pronunciation of Tibetan letters and words was to he represented with any degree of exactness, and the method of Prot`. Lepsius seemed the most eligible among all the systems available for my purpose. The student, however, need not be disheartened, as he is not obliged to make himself acquainted with all the minutiae of the system, but need only direct his attention to the peculiarities of that dialect, within the limits of which his inquiries, for the time, are confined. And by-the-by it may be observed, that the multitude of little marks, of manifold description, cannot be startling to the Indian reader, who was ever necessitated to make himself familiar with systems quite as complicated, as e.g. the\u003cspan\u003e Urdu \u003c\/span\u003ealphabet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne word more of apology. Of publications in general it has been said, that \"when human care has done its best, there will be found a certain percentage of error\". And the probability is but too great, that this dictionary will exhibit a number of deficiencies and faults, in the English text as well as in the Tibetan transcript, Still, I venture to hope that an indulgent Public will be ready to make every reasonable allowance, in consideration of the peculiar difficulties, which attach to the execution of a work like the present, and which, moreover, were not a little increased, in this instance, by the fact that the compositors of the press were altogether unacquainted with English.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI should be guilty of great ingratitude, if I were not to mention my obligations to two fiends, without whose kind and efficient aid it would have been impossible for me, in my present infirm state, to complete this work, which was commenced in the days of health and vigour, viz, to the Rev. T. Reihelt, formerly a Missionary of the Moravian Church in South Africa, and to Mr. F.W. Petersen, a relative of mine.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFurther, I desire to record my obligations for various acts of kindness, encouragement, assistance and advice, during the prosecution of my researches and the completion of my work, to A.C. Burnell Esq. M.R.A.S., in India; Dr. E. Schlagintweit in Bavaria, Dr. Thomson and Dr. Aitchison of Kew, Dr. Kurz of Calcutta, and R. Laing Esq. M.A., Fellow of Corpus Christi College, Oxford.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNot the least debt of gratitude is that which I owe to Dr. R.Rost in London, Secretary of the Royal Asiatic Society, to whose exertions, indeed, the execution of this work is, properly speaking, entirely due, inas much as he kindly interested the Indian Government on behalf of my undertaking.\u003c\/p\u003e","brand":"Heinrich August Jaschke","offers":[{"title":"Default Title","offer_id":42938908999818,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TibetanEnglishDictionaryCompact.jpg?v=1684504113"},{"product_id":"pali-english-dictionary","title":"Pali-English Dictionary","description":"\u003cp style=\"text-align: left;\"\u003eAs the Pali Text Society began issuing editions and translations of the Pali Canon and Commentaries in quick succession, Rhys Davids conceived the idea of the compilation of an exhaustive dictionary of Pali, based on the voluminous basic material that was being brought to light. The work took more than twenty years of devoted labour, but before his death in 1922, Rhys Davids had the satisfaction of seeing its first volume published. In four volumes, issued over 1921-25, the Dictionary contains every Pali word, with its\u003cspan\u003e \u003c\/span\u003eSanskrit\u003cspan\u003e \u003c\/span\u003eroot identified and meanings given in English. Carrying over 1,50,000 textual references, the work holds the field, even today, as the best Pali-English Dictionary.\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;\"\u003eTHOMAS WILLIAM RHYS DAVIDS (1843-1922) was the foremost and most active exponent of the study of Pali and Buddhism in England. Rhys Davids studied Sanskrit at Breslau under Stenzler.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1882 he was appointed Professor of Pali in the University College, London. He was the Founder-Chairman of the Pali Text Society (1881), through which, by the time he passed away at the age of 80, he had published most of the basic texts and commentaries in Pali Buddhism, in about 25,000 pages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRhys Davids played an active part in founding, in 1902, the British Academy, and later the School of Oriental Studies, London. He was also the President of the India Society from its inception in 1910 till his death in 1922.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is somewhat hard to realize, seeing how important and valuable the work has been, that when Robert Caesar Childers published, in 1872, the first volume of his Pall Dictionary, he only had at his command a few pages of the canonical Pall books. Since then, owing mainly to the persistent labors of the Pali Text Society, practically the whole of these books, amounting to between ten and twelve thousand pages, have been made available to scholars. These books had no authors. They are anthologies which gradually grew up in the community. Their composition, as to the Vinaya and the four Nikayas (with the possible exception of the supplements) was complete within about a century of the Buddha’s death; and the rest belong to the following century. When scholars have leisure to collect and study the data to be found in this pre Sanskrit literature, it will necessarily throw as much light on the history of ideas and language as the study of such names and places as are mentioned in it (quite incidentally) has already thrown upon the political divisions, social customs, and economic conditions of ancient India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome of these latter facts I have endeavored to collect in my ‘Buddhist India’; and perhaps the most salient discovery is the quite unexpected conclusion that, for about two centuries (both before the Buddha’s birth and after his death), the paramount power in India was Kosala — a kingdom stretching from Nepal on the North to the\u003cspan\u003e \u003c\/span\u003eGanges\u003cspan\u003e \u003c\/span\u003eon the South, and from the Ganges on the West to the territories of the Vajjian confederacy on the East. In this, the most powerful kingdom in India; there had naturally arisen a standard vernacular differing from the local forms of speech just as standard English differs from the local (usually county) dialects. The Pali of the canonical books is based on that standard Kosala vernacular as spoken in the 5th and yth centuries B. C. It cannot be called the ‘literary’ form of that vernacular, for it was not written at all till long afterwards. That vernacular was the mother tongue of the Buddha. He was born in what is now Nepal, but was then a district under the suzerainty of Kosala and in one of the earliest Pali documents he is represented as calling himself a Kosalan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen, about a thousand years afterwards, some pandits in Ceylon began to write in Pali, they wrote in a style strikingly different from that of the old texts. Part of that difference is no doubt due simply to a greater power of fluent expression unhampered by the necessity of constantly considering that the words composed had to be learnt by heart. When the Sinhalese used Pall, they were so familiar with the method of writing on palmleaves that the question of memorizing simply did not arise. It came up again later. But none of the works belonging to this period were intended to be learnt. They were intended to be read.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the other hand they were for the most part reproductions of older material that had, till then, been preserved in .Sinhalese. Though the Sinhalese pandits were writing in Pali, to them, of course, a dead language, they probably did their thinking in their own mother tongue. Now they had had then, for many generations, so close and intimate an intercourse with their Dravidian neighbors that Dravidian habits of speech had crept into Sinhalese. It was inevitable that some of the peculiarities of their own tongue, and especially these Dravidanisms, should have influenced their style when they wrote in Pali. It will be for future scholars to ascertain exactly how far this influence can be traced in the idioms and in the order of the arrangement of the matter of these Ceylon Pali books of the fifth and sixth centuries A. D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is no evidence that the Sinhalese at that time knew Sanskrit. Some centuries afterwards a few of them learnt the elements of classical Sanskrit and very proud they were of it. They introduced the Sanskrit forms of Sinhalese words when writing ‘high’ Sinhalese. And the authors of such works as the Dathavasa, the Saddhammopayana, and the Mahabodhivaxjsa, make use of Pali words derived from Sanskrit — that is, they turned into Pali form certain Sanskrit words they found either in the Amara-kosa, or in the course of their very limited reading, and used them as Pall. It would be very desirable to have a list of such Pali words thus derived from Sanskrit. It would not be a long one.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHere we come once more to the question of memory. From the 11th cent. onwards it became a sort of fashion to write manuals in verse, or in prose and verse, on such subjects as it was deemed expedient for novices to know. Just as the first book written in Pali in Ceylon was a chain of memoriter verses strung together by very indifferent Pall verses, so at the end we have these scarcely intelligible memo- titer verses meant to be learned by heart by the pupils.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the traditions handed down among the Sinhalese, Pali, that is, the language used in the texts, could also be called Magadhi. What exactly did they mean by that? They could not be referring to the Magadhi of the Prakrit grammarians, for the latter wrote some centuries afterwards. Could they have meant the dialect spoken in Magadha at the date when they used the phrase, say, the sixth century A. D.? That could only be if they had any exact knowledge of the different vernaculars of North India at the time. For that there is no evidence, and it is in itself very improbable. What they did mean is probably simply the language used by Asoka, the king of Magadha. For their traditions also stated that the texts had been brought to them officially by Asoka’s son Mahinda; and not in writing, but in the memory of Mahinda and his companions. Now we know something of the language of Asoka. We have his edicts engraved in different parts of India, differing slightly in compliance with local varieties of speech. Disregarding these local differences, what is left may be considered the language of head-quarters where these edicts were certainly drafted. This ‘Magadhi’ contains none of the peculiar characteristics we associate with the Magadhi dialect. It is in fact a younger form of that standard Kosalan lingua franca mentioned above.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow it is very suggestive that we hear nothing of how the king of Magadha became also king of Kosala. Had this happened quietly, by succession, the event would have scarcely altered the relation of the languages of the two kingdoms. That of the older and larger would still have retained its supremacy. So when the Scottish dynasty succeeded to the English throne, the two languages remained distinct, but English became more and more the standard.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever this may be, it has become of essential importance to have a Dictionary of a language the history of whose literature is bound up with so many delicate and interesting problems. The Pali Text Society, after long continued exertion and many cruel rebuffs and disappointments is now at last in a position to offer to scholars the first installment of such a dictionary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe merits and demerits of the work will be sufficiently plain even from the first fascicules. But one or two remarks are necessary to make the position of my colleague and myself clear.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have given throughout the Sanskrit roots corresponding to the Pali roots, and have omitted the latter. It may be objected that this is a strange method to use in a Pali dictionary, especially as the vernacular on which Pali is based had never passed through the stage of Sanskrit. That may be so; and it may not be possible, historically, that any Pali word in the Canon could have been actually derived from the corresponding Sanskrit word. Nevertheless the Sanskrit form, though arisen quite independently, may throw light upon the Pali form; and as Pali roots have not yet been adequately studied in Europe, the plan adopted will probably, at least for the present, be more useful.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work is essentially preliminary. There is a large number of words of which we do not know the derivation. There is a still larger number of which the derivation, does not give the meaning, but rather the reverse. It is so in every living language. Who could guess, from the derivation, the complicated meaning of such words as ‘conscience’, ‘emotion’, ‘disposition’ P The derivation would be as likely to mislead as to guide. We have made much progress. No one needs now to use the one English word ‘desire’ as a translation of sixteen distinct Pali words, no one of which means precisely desire. Yet this was done in Vol. X of the Sacred Books of the East by Max Muller and Fausboll). The same argument applies to as many concrete words as abstract ones. Here again we claim to have made much advance. But in either case, to wait for perfection would postpone the much needed dictionary to the Greek kalends. It has therefore been decided to proceed as rapidly as possible with the completion of this first edition, and to reserve the proceeds of the sale for the eventual issue of a second edition which shall come nearer to our ideals of what a Pali Dictionary should be.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have to thank Mrs. STEDE for valuable help in copying out material noted in my interleaved copy of Childers, and in collating indexes published by the Society; Mrs. Rilvs DAVIDS for revising certain articles on the ,technical terms of psychology and philosophy; and the following scholars for kindly placing at our disposal the material they had collected for the now abandoned scheme of an international Pali Dictionary:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. STEN Konow. Words beginning with S or H. (Published in F P T S. 1909 and 1907 revised by Prof. Dr. D. Andersen.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Mabesl H Bode B, Bh and M.\u003cbr\u003eProf. Durousekke J.\u003cbr\u003eDr. W.H.D Rouse C-N\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this connection I should wish to refer to the work of Dr. EDMOND hardy. When he died he left a great deal of material; some of which has reached us in time to be made available. He was giving his whole time, and all his enthusiasm to the work and had he lived the dictionary would probably have been finished before the war. His loss was really the beginning of the end of the international undertaking.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnybody familiar with this sort of work will know what care and patience what scholarly knowledge and judgement are involved in the collection of such material in the sorting the sifting and final arrangement of it in the adding of cross references in the consideration of etymological puzzles in the comparison and correction of various or faulty readings and in the verification of references given by other or found in the indexes. For all this work the users of the Dictionary will have to that my colleague, Dr. William Stede. It may be interesting to notice here that the total number of references to appear in this first edition of the new dictionary is estimated to be between one hundred and fifty and one hundred and sixty thousand. The Ravarian Academy has awarded to Dr. Stede a personal grant of 3100 marks for his works on this dictionary\u003c\/p\u003e","brand":"T. W. Rhys Davids, William Stede","offers":[{"title":"Default Title","offer_id":42938928103562,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/PaliEnglishDictionary.jpg?v=1684504516"},{"product_id":"sacred-books-of-the-east-50-vols","title":"Sacred Books of the East (Set in 50 Vols.)","description":"\u003cp style=\"text-align: left;\"\u003eThese volumes of the Sacred Books of the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilisations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Paris; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities intheir respective fields, the volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Parsis; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Muller. The inception, publication and the compilation of these books cover almost 34 years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. BUDDHISM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 49: Buddhist Mahayana Texts (2 Parts); Vol. 11: Buddhist Sutras; Vol. 10: The Dhammapada and Sutta Nipata; Vol. 35 36: The Questions of King Milinda (2 Parts); Vol. 21: The Saddharma Pundarika or the Lotus of the True Law; Vol. 13,17 20: Vinaya Texts (3 Parts).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. CHINESE\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 19: The Fo-Sho-Hing-Tsan-King; Vols. 3, 16, 27, 28, 39 40: The Sacred Books of China (6 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. A GENERAL INDEX\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 50: A General Index to the Names and Subject-matter of the Sacred Books of the East\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4. ISLAM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 6 9: The Qur'an (2 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e5. JAINISM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 22 45: The Jaina Sutras (2 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e6. PARSIS\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 5,18, 24, 37 47: Pahlavi Texts (5 Parts); Vol. 4,23 31: The Zend-Avesta (3 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e7. VEDIC-BRAHMANIC SYSTEM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 8: The Bhagavadgita with the Sanatsujatiya and the Anugita; Vols. 29 30: The Grihya-Sutra: Rules of Vedic Domestic Ceremonies (2 Parts) Vol. 42: Hymns of the Atharva Veda together with Extracts from the Ritual Books and the Commentaries; Vol. 7: The Institutes of Vishnu; Vol. 25: The Laws of Manu; The Minor Law Books; Vols. 2 14: The Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha and Baudhayana (2 Parts); Vols. 12, 26, 41, 43 44: The Satapatha Brahmana According to the text of the Madhyandina School (5 Parts); Vols. 1 15: The Upanishads (2 Parts); Vols. 34 38: The Vedanta Sutras (2 Parts); Vol. 48: The Vedanta-Sutras (With the commentary by Ramanuja) Vols. 32 46: Vedic Hymns (2 Parts).\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42983020658826,"sku":"","price":37500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SBEVol1_5358174a-9d29-40af-a219-449a850a0889.jpg?v=1685365909"},{"product_id":"jatarupas-commentary-on-the-amarakosa-2-parts-for-the-first-time-critically-edited-together-with-an-introduction-appendices-and-indices","title":"Jatarupa's Commentary on the Amarakosa (2 Parts)","description":"\u003c!----\u003e","brand":"Mahes Raj Pant","offers":[{"title":"Default Title","offer_id":42985599533194,"sku":"","price":1695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Jatarupascommentary.jpg?v=1770014098"},{"product_id":"buddhist-hybrid-sanskrit-grammar-and-dictionary-2-vols","title":"Buddhist Hybrid Sanskrit Grammar and Dictionary (2 Vols.)","description":"\u003c!----\u003e","brand":"F. Edgerton","offers":[{"title":"Default Title","offer_id":42989653065866,"sku":"","price":1995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/BuddhistHybridSanskritGrammar.jpg?v=1685714130"},{"product_id":"a-dictionary-of-sanskrit-grammar-gaekwads-oriental-series-no-134","title":"A Dictionary of Sanskrit Grammar","description":"\u003cp style=\"text-align: left;\"\u003eNo apology is needed for undertaking the compilation of the present Dictionary of Sanskrit Grammar, which, although concise, is expected to meet the needs of Sanskrit scholars and research students of Vyakarana and other Sastras by serving as a useful reference book in their study of, and research work in, any branch of Sanskrit learning. The many independent treatises in the several Sastras and learned commentaries upon them, as also the commentaries on classical poems and dramas, are, in fact, full of grammatical explanations of words and constructions, involving liberal use of grammatical expressions and technical terms at several places. The elementary knowledge of grammar which a scholar of Sanskrit possesses is not found sufficient for his understanding fully the grammatical references in these books, especially so at present, when the practice of sending young boys to the Sanskrit Pithasalas to study the standard classical works with commentaries along with some standard elementary treatises on grammar, has already stopped. The number of Sanskrit Panditas and Sastrins, who had to obtain a sound footing in grammar before they undertook the study of the higher texts of the several Sastras, and who, therefore, could be consulted by young scholars and research workers in the several Sastras, has also diminished considerably. The usual Sanskrit Dictionaries such as those of Monier Williams, V.S. Apte, and others are found of no avail in supplying explanations of the grammatical technique which confronts modern scholars at every step in their critical reading of the several Sanskrit texts. Under these circumstances, it is only the technical dictionaries of the type of the present ' Dictionary of Sanskrit Grammar' that can render valuable assistance to scholars and research workers in their reading of the higher Sanskrit texts in the Several Sastras.\u003c\/p\u003e","brand":"Late Mahamahopadhyaya, Prof. K.V. Abhyankar and Prof. J.M. Shukla","offers":[{"title":"Default Title","offer_id":43016269693066,"sku":"","price":410.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ADictionaryofSanskritGrammar.jpg?v=1687865412"},{"product_id":"encyclopedia-of-indian-philosophies-vol-11-advaita-vedanta-from-800-to-1200","title":"Encyclopedia of Indian Philosophies (Vol. 11)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is the second Volume of this Encyclopedia devoted to\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eAdvaita Vedanta. It takes up the history of that movement from where Volume Three of this Encyclopedia left off, and covers the literature from Vacaspati Misra in the tenth century to Citsukha scholar from around the world both living and dead.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the Introduction the Editor reviews a contentious issue among contemporary Advaita scholars concerning the accuracy of the interpretations of Samkara’s intensions found in the writings of the various schools (Bhamati, Vivarana, and Suresvara’s) that developed subsequent to Samkara’s lifetime.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eKari. H. Potter\u003c\/b\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis professor of Philosophy and South Asian Studies at the University of Washington in Seattle, and is General Editor of the Encyclopedia of Indian Philosophies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the Introduction to Volume Three of this Encyclopedia, where Advaita Vedanta philosophy prior to the times dealt with in the present Volume was reviewed, an attempt was made to characterize the basic tenets of Advaita (cf. pp. 6-7 of that Volume). To remind the reader, we repeat that list of Advaita propositions here:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e1. The purpose of philosophy is to point the way to liberation (moksa) from the bondage of rebirth (samsara).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e2. Bondage is a product of our ignorance (avidya): the true Self (atman) is not bound, does not transmigrate, is eternally liberated.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e3. Bondage is beginningless and operates with regularity as long as ignorance is not removed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e4. Since bondage depends on ignorance, liberation is manifested upon the removal of ignorance by acquiring its opposite, namely knowledge (vidya).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e5. The operation of ignorance consists in its creating apparent distinctions (bheda), though none actually exist.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e6. Therefore, knowledge involves the awareness that all distinctions are false, especially the distinction between the knower and the known.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e7. This awareness, which constitutes liberating knowledge, which is free from subject-object distinctions, is pure, immediate consciousness (cit, anubhava).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e8. The true Self is just that pure consciousness, without which nothing can be known in any way.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e9. And that true Self, pure consciousness, is not different from the ultimate world Principle, Brahman, because if Brahman were conceived as the object of Self-awareness it would involve subject-object distinction and as said above, differences are the product of ignorance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e10. The real is that which is not set aside as false, not sublated (badha), in contrast to products of ignorance, which are eventually sublated.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e11. Assuming the above criterion of reality, it follows that Brahman (the true Self, pure consciousness) is the only Reality (sat), since It is untinged by difference, the mark of ignorance, and since It is the one thing that is not sublatable, for sublation itself depends on there being consciousness.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e12. Pure consciousness is experienced during deep sleep; since we awake refreshed, it is inferred that pure consciousness (reality, Brahman, the true Self) is also the ultimate bliss.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBy implication, all the philosophers whose works were summarized in Volume Three were assumed to hold views in accordance with those listed above. In particular, it was assumed that Samkara’s two most well-known students, Padmapada and Suresvara, accepted these twelve views. Furthermore, if the kind of Advaita Vedanta taken to be taught by Samkara consisted of these same twelve views, one would assume that later Advaitins who view themselves as followers of Samkara and adhere to his interpretations of the Upanisads would also accept these twelve views.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNevertheless, one finds that, when we turn to development, classed as Advaitin, that take place over the next two or three centuries and which are now to be surveyed in the present Volume, the philosophers to be covered are constantly being Volume, the philosophers to be covered are constantly being classified by tradition and by Advaita scholars as being divided into two or three “post-Samkara schools”. The tenets ascribed to members of these several schools differ quite markedly from each other, and it will be the task of this Introduction to briefly review those differences and assess what they suggest about the development of Advaita during this period.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eReaders of Volume Three will, it is hoped, recall that it was made quite clear there that Samkara’s views were not the only ones that flourished prior to the ninth century and made claim to representing the views promulgated in the Upanisads. For one thing, there were the traditional Purvamimamsakas who viewed the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eVedas, including the Upanisads (=Vedanta) as consisting essentially of injunctions (vidhi; niyoga), so that the purport of the Vedic corpus consisted of advice to us as to how we should act. To be sure, they construed knowing as one kind of acting, so that on their account the Vedas no doubt told us how things are (i.e., what we should know), but the way in which they tell us this (so the Mimamsakas claim) is solely through providing authoritative commands guiding us to appropriate activity, including how to think correctly. In effect this reflects the ancient understanding of the Vedas as the authorless, beginningless authority governing the distinction between right and wrong as well as between true and false.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSecondly, there were various philosophers, most of whose writings have been lost (though some passages are available as quoted by others), who became known as “Bhedabhedavadins”, philosophers such as Bhartaprapanca, who preached a “combined-path” view, construing the Vedas and Upanisads as advising us how things are as well as how to act.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnd thirdly, there were those, the Advaitins, who took the Vedas as providing knowledge, knowledge of principles such as the represented in the twelve-fold list given above. This third group included Samkara himself, but also included Mandana Misra, whose type of Advaita assumes, unlike Samkara’s, that even after liberation meditation (prasamkhyana) is still required for the liberated on to remove the remnants of his ignorance. (See Volume Three, pp. 47-61, for a review of some of the features of these distinct positions.)\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSecondly, there were various philosophers, most of whose writings have been lost (though some passages are available as quoted by others), who became known as “Bhedabhedavadins”, philosophers such as Bhartaprapanca, who preached a “combined-path” view, construing the Vedas and Upanisads as advising us how things are as well as how to act.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnd thirdly, there were those, the Advaitins, who took the Vedas as providing knowledge, knowledge of principles such as are represented in the twelve-fold list given above. This third group included Samkara himself, but also included Mandana Misra, whose type of Advaita assumes, unlike Samkara’s, that even after liberation meditation (prasamkhyana) is still required for the liberated one to remove the remnants of his ignorance. (Seen Volume Three, pp. 47-61, for a review of some of the features of these distinct positions.)\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOne might suppose that during the period to be surveyed in the present Volume some of the implications and influences of these several positions will continue to play a part, and indeed so it has been claimed in several cases which will be duly noted. Nevertheless, it is standardly assumed, first, that all the philosophers whose works will be surveyed in this Volume are members of the third group, and second, that their works constitute explanations and further development of Samkara’s position.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThat last assumption has been questioned in recent times. A number of modern interpreters of Advaita have written passionately to the effect that the views of one of Samkara’s pupils, Padmapada, misinterpret Samkara and that only Suresvara (another of Samkara’s pupils) properly and correctly understands the master’s real position. Padmapada has come to be associated with the “post-Samkara school” known as the Vivarana School (named after the title of a commentary, Prakasatman’s Vivarana, on Padmapada’s Pancapadika). The Vivarana School is nowadays regularly counted as one of two (or three) post-Samkara “schools”, a second being the Bhamati school (named after the title of Vacaspati Misra’s commentary on Samkara’s Brahmasutrabhasya). It is not clear (to this writer at any rate) how far back into Advaita history this division of post-Samkara schools goes, or for that matter whether it properly consists of a twofold rather than a threefold distinction, with an unnamed “school”, stemming from Suresvara, counting as the third. In any case, such distinctions constitute a standard part of attempts to understand the history of the development of Advaita over of these “modern interpreters” of which I speak, only Suresvara interprets his teacher correctly. Since by and large the “Suresvara interpretation” is represented in the Advaita literature only by Suresvara and his (rather few) commentators, this means that these modern interpreters are implying that most Advaitins after Samkara’s time are confused and basically mistaken, and that 99% of the extant classical interpretive literature on Samkara’s philosophy if off the mark.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is clearly a remarkably radical conclusion. Yet, there is good reason to think that it may well be true. Gertainly, doubts on that score are not out of place. In the remainder of the present Introduction we shall survey the innovative theses of Padmapada and Vacaspati Misra, the “founders” of the Vivarana and Bhamati schools respectively, and try to assess to what extent they depart from Samkara’s and\/or Suresvar’s positions. In the curse of this we hope to review many of the most important, and in any case the most controversial, interpretations of the philosophers whose works are surveyed in the present Volume.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWe take as our point of departure a section of V.N. Seshagiri Rao’s little book entitled Vacaspati’s Contribution to Advaita (Mysore 1984), of which Chapter VII concerns “Vacaspati’s Distinctive Contributions to Advaita”. As will be seen, Seshagiri Rao not only tells us which are Vacaspati’s contributions, but also which are the contrasting Vivarana school interpretations and, in some cases, what Samkara’s and Suresvara’s positions are on those topics as well.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(1) According to Vacaspati, the locus (asraya) of avidya…is the individual self (jiva) and Brahman is its content (visaya). In maintaining this emphatic view, Vacaspati closely follows Mandana and parts company with Samkara who avoids asking the question.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“This view on the problem of the locus of avidya…is opposed to the view of the Vivarana School which maintains that Brahman is both the locus and content of avidya. Both the Vivarana and Suresvara maintain that the jiva cannot be the content of avidya inasmuch as the former is a modification of avidya. To say that jiva is the locus of avidya, they point out, is to commit the fallacy of mutual dependence (anyonyasraya dosa). That is, without avidya its effect, viz. jiva, cannot be explained.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Thus the Vivarana School does not admit any distinction between the locus (asraya) and the content (visaya) of avidya”.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Both Mandana and Vacaspati do not agree with this view of the Vivarana School. There cannot be the defect of mutual dependence, they point out, as the series (viz., of jiva and avidya) is beginningless like that of the sprout and the seed (bijankura nyaya). In fact Mandana explains away this difficulty by pronouncing that since avidya is indeterminable, difficulty by pronouncing that since avidya is indeterminable, all inconsistencies become meaningful. Vacaspati here closely follows Mandana and replies to the objection with Mandana’s standard answer.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Thus Vacaspati and Mandana have shown that it is the jiva that is the locus of avidya and not Brahman, since from the standpoint of Brahman no avidya is possible. By no stretch of imagination could there be even a tinge of ignorance in Brahman - points out Vacaspati. He fights shy of such a position.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(ii) Further, according to Vacaspati, avidya differs from individual to individual. It is positive and specific to each jiva. In fact there are as many avidyas as there are jives. He thus believes in a plurality of even mula-avidyas. This is a remarkable view of Vacaspati that is opposed to the Vivarana School, which postulates only one avidya that is common to all the jives but has different modes or potencies (saktis) to bind the jiva.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Further, Vacaspati recognizes two kinds of avidya: (1) Mula avidya or primal ignorance (karana avidya) and (2) Tula avidya or derivative ignorance (karya avidya). Both are beginningless. If the derivative avidyas, in his view, are sublatable by cognition of the content to which they refer, the primal ignorance is removable only by the knowledge of the supreme reality.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“As already said, the distinctive feature of Vacaspati’s version of Advaita is that he recognizes a plurality of even mulavidyas. This he postulates in order to show the distinction between the bound and the released and thus to avoid the paradox ‘ekamuktau sarvamukti prasangah’, which is the inevitable outcome of the avidyavada of the Vivarana School.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(iii) Again, if avacchedavada is Vacaspati’s most advanced and pet theory, pratibimbavada is advocated by the Vivarana school to the exclusion of avacchedavada.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(iv) If the Bhamati school advocates a plurality of jives through its postulation of many avidyas, the Vivarana school moves to reconcile the plurality of the jives with the singleness of avidya by postulating many powers (sakti) for the one and the only one avidya.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(v) If the Bhamati school advocates a plurality of jives through its postulation of many avidyas, the Vivarana school moves to reconcile the plurality of the jives with the singleness of avidya by postulating many powers (sakti) for the one and the only one avidya.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(v) Again the views of the two school on sabda or Vedic testimony differ from each other. The questions that raise their heads here are: Is sabda or testimony (sruti) an instrument of knowledge? If so, what is the nature of the knowledge arising from sabda? If sruti is an instrument of knowledge, is it a direct or an indirect instrument? What is its place and significance?”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Vacaspati’s view is that sabda…gives only indirect and mediate knowledge. It is to be made direct and immediate through constant practice of rational contemplation (manana) and meditation (nididhyasana) which is the direct cause of realisation. This view is technically termed ‘”rasamkhyana” which is fully upheld by Mandana and Vacaspati. Thus according to Vacaspati the knowledge arising out of the Upanishadic texts like ‘tattvamasi’ is indirect and mediate…Vacaspati is of the view that when sastrajnana (repeated reflection on, e.g., “I am Brahman (Aham Brahmasmi) is continued relentlessly it ends up in self-realisation and this experience of the self removes all avidya.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“The knowledge of reality obtained from the sruti according to Vacaspati is thus not a direct realisation of it but indirect cognition. This has to be strengthened and intensified through incessant practice of meditation if it is to lead to Brahman-realization.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Thus for the school of Mandana and Vacaspati the internal organ (manas) is a sense-organ. It intuits the Real aided by knowledge gained through Vedic testimony (sabda) and reasoning thereon. It generates in the conditioned self the immediate psychosis of “I”, resulting in direct perception (pratyaksa) of the self. Thus, according to Vacaspati nididhyasana is the principal organum of the knowledge of self whereas sravana and manana are secondary.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“The Bhamati school thus holds that ‘the final intuition cannot be effective in destroying ignorance which is immediate unless it is itself immediate, that the immediacy can come only from the functioning of a sense organ, and that this sense organ is the mind.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“This view of Vacaspati is diametrically opposed to the view of the Vivarana School, according to which sravana is the principal incentive towards the realisation of Atman and manana and nididhyasana are subservient to it (phalopakaryanga). The manana and nididhyasana, in other words, only effect the concentration of the mind. The mind is not an instrument here for the realisation of Brahman. And the Vivarana would simply quote the Chandogya sruti, which says Vivarana would simply quote the Chandogya sruti, which says that by mere instruction immediate knowledge is effected.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“To this view of the Vivarana Vacaspati would react by saying that the intuition (‘thou art the tenth’) results only from the sense organ as aided by that statement. The statement ‘thou art the tenth’ produces no intuition except through the mind. The cognition remains mediate because of the nature of the instrument (verbal testimony) and is not delusive.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(vi) For the Bhamati school manas, as already said, is a sense organ (indriya) and it is a percept of the witness (saksin). The knowledge of happiness, misery, etc. are valid since they are generated by the manas which is a sense organ. In general, according to Vacaspati, all sense-generated awareness is valid. Vacaspati’s argument is that manas is the instrument for internal perception and therefore it is a sense organ. When it transcends the finest, it enjoys the state of transcendental reality. Vacaspati as already noted rejects the view that the Upanishadic texts can directly produce intuitive insight. On the other hand, he emphasizes the need for contemplation or nididhyasana. Manas for him, is a sense organ and knowledge of Brahman (Brahmajnana) arises through manas. But on this account, it should not be interpreted that Brahmajnana is mental awareness, as Brahman according to Vacaspati is not the content of the mind that is impure. Brahman, on the other hand, is the content of the vrtti that removes the obscuration of ignorance. Thus according to Vacaspati pure manas (vrtti that removes the obscurations of ignorance) originates Brahman-knowledge. It is the instrument in giving rise to the knowledge. It is the instrument in giving rise to the knowledge of the identity of Atman and Brahman.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“But Padmapada points to the possibility of one’s being aware of oneself without the instrumentation of mind. In the view of the Vivarana, immediate cognition many result even from virbal testimony without the functioning of a sense organ, internal or external, and…the mind is not a sense organ. Padmapada argues that consciousness itself is of the nature of illumination, it does not need mind to illuminate it, even as one lamp does not need another lamp to show it. Thus for the Vivarana manas is not a sense organ…”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“But according to the Vavarana school pure Brahman, unenveloped by any adjunct (upadhi) is an object of a mental awareness (mavnovrtti). That is, it is the nondelimited Brahman that is the object of akhandakaravrtti.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“Vacaspati does not accept this. According to him, pure Brahman cannot be the content of any awareness. If is self-effulgent. The conditioned Brahman alone is the content of realization…”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“(viii) Again, there is a difference between the Bhamati and the Vivarana schools with regard to the discussion whether or not the Upanishadic pronouncement “The self is to be seen, to be heard, to be reflected and contemplated thereon’ constitutes an injunction (vidhi). According to the Vivarana school self-realisation, the ultimate aim of life, is possible only through such an injunction (to see, hear, reflect, i.e., to study)..It is at the root of studying and understanding the Vedanta.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e“But Vacaspati is of the view that hearing, thinking and contemplating are not the contents of any injunction, but are only objects of factual statement (vihitanuvadaka). These belong to the realm of pure knowledge (jnana) which is completely devoid of any injunctive force. Vacaspati goes on to say that knowledge arises as soon as the conditions of it are fulfilled, and for this no injunction is necessary. Thus seeing, hearing and reflecting only indirectly show us the path of self-realization; they are not injunctions…”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the passage quoted Seshagiri Rao has identified eight different points on which the Vivarana and the Bhamati schools differ. Although he does not explore the question of Samkara’s and Suresvara’s position on these points, we may make an attempt while summarizing Rao’s findings. In what follows, S stands for Furesvara’s position, V for the Vivarana interpretation, and B for the Bhamati reading.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e1. On the question whether Brahman is the locus, the content, or both of ignorance: V says that Brahman is both the locus and the content of ignorance. B says that Brahman is the content of ignorance, but that the self (jiva) is the locus of ignorance. The position of S is that Brahman isn’t a kind of thing that can or cannot be a locus.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e2. On the question: how many primary (mula-) ignorances are there?, B says that there are many primary ignorances, at least one for each self. V says that there are many selves, but only one primary ignorance. And S says again that, since ignorance is not a thing at all, the question doesn’t arise.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e3. On the question: How can the one Brahman cause many things? B says that it is just as space causes the space in a pot, since the pot-space is a part (avaccheda) of space. V. says that as the thing reflected in a mirror causes its reflection (pratibimba), though it is not different from its reflection. And S says that Brahman doesn’t really cause anything (although S was the first to suggest the above and other analogies intended to explain the appearance of Brahman being a cause).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e4. On the question: How many powers (sakti) are there for a self? B says that the only “power” of a self is just the ignorance(s) it has. V says that the one, primary ignorance has many powers (pertaining to the difference selves). And for S the question doesn’t arise.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e5. On the question: What is the relation between the understanding gained through studying scriptural passages (srutijnana) and the gaining of liberation?, V and S say that srutijnana is the direct (aparoksa), immediate and primary means for gaining liberation, since through it one directly cognizes Brahman. Thus one can gain liberation while still living. B says that srutijnana is only an indirect (paroksa) means, since even after realization one must still meditate (prasamkhyana). Thus, liberation while living is impossible, since meditation is still required until one’s final demise.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e6. On the question: Is the mind (manas) a sense-organ? B says yes, V says no, and S responds (in effect) “Who cares?”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e7. On the question: Can one cognize pure Brahman (=Brahman without conditions (nirupadhikabrahman)) in liberation? V answers yes, pure Brahman can be a content of a mental activity (manovrttijnana), e.g., in deep sleep. B and S, however, say no, pure Brahman is not a content of any awareness; only conditioned Brahman can be cognized. In deep sleep one does not cognize anything.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e8. On the question: Do the Upanisads enjoin listening, considering, reflecting (sravana, manana, nididhyasana)? V answers yes, the Upanisads contain injunctions (vidhi) to do so. B and S, however, say no, they are not enjoined there, though they are referred to.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e9. On the question: Can action (karman) be conducive to desiring understanding (vividisa)? Vanswers yes and adds that action can be conducive not only to the desire to understand but to the arising of understanding (vidyotpada) itself. B and S also answer yes, but differ from V in that they hold actions not to be conducive to the arising of understanding-that comes from knowledge only.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eReflection on these points of difference suggests that the understanding of both the Vivarana and the Bhamati “schools” deviates from Samkara’s (and Suresvara’s) account in fundamental ways. But one must also note that the number of issues with regard to which the Bhamati (B) agrees with Samkara as interpreted by Suresvara (S) outweighs the number where the Vivarana (V) opinion accords with (S). This suggests that there is a fundamental aspect of the Vivarana viewpoint over which it differs from the viewpoint of the Bhamati, and that this aspect is at the heart of the discrepancies noted in our list. This aspect is important enough to be pertinent to the claims of the “modern interpreters” That Padmapada is the source of misunderstanding the proper Advaita position-that proper position being the position of Samkara as understood by Suresvara.\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\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003eIX\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePART ONE: INTRODUCTION\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePART TWO: SUMMARIES OF WORKS\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\"\u003eVacaspati Misra (940), Brahmasutrabhasya-Bhamati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnanyanubhavananda (945), Atmatattva\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\"\u003e3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Nitya) Bodhaghana (945)\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\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVimuktatman (1000), Istasiddhi\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\"\u003e5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJnanaghana (1000), Tattva (pari)suddhi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e163\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\"\u003ePrakasatman (1000), Pancapadika-Vivarana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e405\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\"\u003ePrakasatman Sabdanirnaya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e433\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\"\u003ePrakasatman, Brahmasutra-Sarirakamimamsanyayasamgraha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e434\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\"\u003eSarvajnatman (1027), Samksepasariraka\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e436\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\"\u003eSarvajnatman, Pancaprakriya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e489\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\"\u003eUvatacarya (1060), Isavasyopanisad-Bhasya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e511\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\"\u003eSamkhapani (1070), Brahmasiddhi-Vyakhya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e511\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\"\u003eIsvaratirtha (1140), Satasloki\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e511\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\"\u003eAnandabodha (1150), Nyayamakaranda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e512\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\"\u003eAnandabodha, Pramanamala\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e530\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\"\u003eAnandabodha, Sabadanirnaya-Dipika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e540\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\"\u003eAnandabodha, Nyayadipavali\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e540\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\"\u003eGangadhara (1167), Advaitasataka\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e547\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\"\u003eSriharsa (1170), Khandanakhandakhadya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e557\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\"\u003eGaudesvara Jnanottama (1175), Jnanasiddhi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e583\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\"\u003eGaudesvara, Nyayasudha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e583\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\"\u003eAnandanubhava (1190), Nyayaratnadipavali\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e583\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\"\u003eAnandanubhava, Istasiddhi-Vivarana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e592\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\"\u003eAnandanubhava, Padarthatattvanirnaya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e592\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\"\u003eAnandanubhava, Tarkadipika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e592\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnandanubhava, Vedantacandra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e592\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJnanottama Misra (1190), Istasiddhi-Vivarana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e593\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e28\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJnanottama, Naiskarmyasiddhi-Candrika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e593\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e29\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJnanottama Bhattaraka (1190), BSBhasya-Vidyasri\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e601\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e30\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUttamajnana Yati (1200), Tattvasuddhi-Tippana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e601\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUttamajnana, Pancapadika-Vyakhya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e32\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha (1220), Adhikaranamanjari\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e33\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha ,Adhikaranasangati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e603\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e34\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Brahmasiddhi-Abhiprayaprakasika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e603\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e35\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, BSBhasya-Bhavaprakasika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e605\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e36\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Khandanakhandakhadya-Bhavadipika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Naiskarmyasiddhi-(Bhava) Tattvaprakasika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Nyayamakaranda-Vivrti\/Vivecana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e39\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Pramanamala-Vivrti\/Vyakhya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e40\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Pancapadikavivarana-Tatparyadipika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Citsukhi or Tattvadipika\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Vedantasiddhantakarikamanjari\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e43\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Atmabodha-Vyakhya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e702\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e44\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCitsukha, Nyayadipavali-Sambandhokti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e702\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\"\u003eCitsukha, Nyayadipavali-Sambandhokti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e702\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\"\u003eENDNOTES\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e702\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\"\u003eCLOSSARY-INDEX\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e709\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":"Karl H. Potter","offers":[{"title":"Default Title","offer_id":43041379025034,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/EncyclopediavolXI.jpg?v=1689597059"},{"product_id":"dictionary-of-significators-in-astrology","title":"Dictionary of Significators in Astrology","description":"\u003cdiv class=\"product-details-description\" data-mce-fragment=\"1\"\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOur Universe is wonderful. It contains billions of living and nonliving creatures. To signify everything astrologically is quite a difficult job. This book is an effort to signify astrologically a lot on the Earth and beyond in a logical manner and has been compiled in the book alphabetically. An attempt has been made to give a final picture of all the significations to avoid confusion arising due to contradictory statements of so-called classics.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book contains nearly all the words available in English Dictionary and used in Astrology. The book is useful to practicing astrologers and students of astrology. This book is a part of the effort of the authors for the development of the science of astrology as it is a well-known fact that “Astrology without signification can not give results.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout The Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMr. P.K. Sarna is a postgraduate in commerce stream. He is well-versed in the Nadi and KP System of Astrology and also follows the Vedic system in Astrology. He has given various programs on Astrology on various national TV Channels viz India TV, IBN7, Sanskar, Shraddha, Divya, A2Z New channel, and Zee Jagran.\u003cbr\u003eHe has good command over Astrology, Palmistry, and Vaastu. He has devoted over 20 years to research in Astrology.\u003cbr\u003eUmang Taneja is the leading Astrologer Practising Nadi Astrology and has been teaching the subject since 1998. He has authored 6 books on this subject. He is the first astrologer in the world who exhibited the use of “Prasna” live on TV Channels.\u003cbr\u003eHis students are spread all across the globe. He leads a group of astrologers that are engaged in the research of astrology covering all aspects of life.\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;\"\u003eAstrology is based on twelve Signs, twelve Houses, \u0026amp; twelve Planets. All other elements used in Astrology are either limbs or sub-divisions of these Signs, Houses \u0026amp; Planets. There are countless living \u0026amp; nonliving beings in this Universe. To signify all these Astrologically we use these Signs, Houses \u0026amp; Planets. We know the signification of vehicle, property, money, travel, etc. but it is impossible to remember the significators of everything. This book contains all the Significators of important places, eatables, People, Gods, etc. All the Significators in the book are given in alphabetical order.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePrinciple: Astrology is a science of similarities. This principle of Astrology is to be understood in detail to know how the significations Significator of the father (a leading member of the family), Prime Minister, King, President, Chief Minister, etc. This is because all the planets have taken birth from the sun \u0026amp; life is impossible on Earth due to Sun. Similarly, Moon is the significator of mother, emotions, liquids, all liquids, etc. because it transfers sunlit to Earth, is cool \u0026amp; attracts liquids (effects of Moon on Sea \u0026amp; Oceans). Mars signifies aggression, soldier, blood, arms, etc. because it is red in color.\u003cbr\u003eMercury is very small \u0026amp; always remains close to the sun (father) therefore it is considered “Prime” in the planetary cabinet \u0026amp; signifies students, youngsters, dependents, education, intellect, etc. Venus is the most beautiful planet therefore it signifies luxuries, beauty, comforts etc. Jupiter is the biggest among all the planets therefore it signifies respected people e.g. teachers, preachers, gurus, saints, rishis, and elders of the society. Saturn is far off planet, cold \u0026amp; slow; therefore it signifies old, outcast, etc.\u003cbr\u003eRahu \u0026amp; Ketu eclipse even the strongest luminary, Sun \u0026amp; do not posse and body. They are shadowy planets therefore they signify disguised things as outcasts \u0026amp; things not fit into social norms. Uranus is a planet, which signifies revolutions. The keyword for Uranus is therefore revolutions. Uranus signifies all revolutions, revolutionary ideas, or movements.\u003cbr\u003eNeptune is psychic \u0026amp; therefore arises confusion among people. It signifies all confusion that results in wars or wrong steps. Mars is a soldier \u0026amp; can kill, whereas Pluto believes in mass killings. Therefore mass destruction emerges out of earthquakes, cyclones, atomic explosions, etc. \u0026amp; these phenomena are signified by Pluto. Similarly, Signs \u0026amp; Houses have also been used in the book. Though it is very difficult to concise everything in the Universe yet we have tried to cover the maximum. I appeal to all the readers to write to me for any suggestions, or improvements so that we incorporate the same in the next edition of the book.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Umang Taneja \u0026 P.K. Sarna","offers":[{"title":"Default Title","offer_id":43109586370698,"sku":"","price":525.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/DictionaryofSignificatorsinAstrology.jpg?v=1690810691"},{"product_id":"illustrated-ardha-magadhi-dictionary-5-vols","title":"Illustrated Ardha-Magadhi Dictionary (5 Vols.)","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHere is the first and so far the only compilation of the words and expressions of the ancient Ardha-Madadhi language planned and executed on scientific lines during the first quarter of this century by a great and talented Jaina sage Muni Ratnachandraji Maharaj Jaina sage Muni Ratnachandraji Maharaj under the inspiration and patronage of Shri Kesharichandji Bhandari. This is a highly useful work for researchers studying the ancient scriptures of the Jainas as well as new entrants to the study of Ardha-Magadhi interested in philology, philosophy, and the general history of Indian thought and religion.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Shatavadhani Jain Muni, Shri Ratnachandraji Maharaj","offers":[{"title":"Default Title","offer_id":43142729728138,"sku":"","price":9900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/1339_470x_bf00b5fa-6cb1-427d-bf4e-050cb7609fc2.webp?v=1690958321"},{"product_id":"the-new-golden-treasury-a-new-anthology-for-b-a-classes","title":"The New Golden Treasury","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis anthology is intended, in general, for anyone who wishes to acquaint himself with English poetry and, in particular, for the student-reader in undergraduate courses who may wish to have some of the best poems in the English language in one handy selection. In selecting for this book from the great bulk of English poetry, the editors have been guided by the notion that space should be given only to those poets who are acknowledge masters of imaginative writing, whatever their subject matter might be. From the poets so chosen, particular poems were selected for their characteristic excellence of substance and form. Wherever possible the pieces are complete; where space would not allow completeness, as in the case of dramatic pieces, enough has been given to suggest the nature of the total poem. In the course of their work the editors have been struck by the incisive implication Matthew Arnold's belief in the 'best that has been thought and said' that the best said is commonly the best thought. They have, however, kept their eyes steadily on both the abilities and the limitations of students when they are faced with a piece of creative writing and that, too, in a language which is not their own. Their minds are accustomed, accustomed, perhaps, to work best at a literal-that is an unimaginative-level. The editors have, therefore, offered the sort of material which may be readily understood and immediately enjoyed. They have also tried to show the student-reader the characteristic types of poetry which have been written in the English language. The poets are arranged almost chronologically so that he can see how tastes and forms have changed even though the basic characteristics have remained constant. If he has to read poetry well, he must know what its characteristics are and what the poet is attempting to do. He must not expect the fully developed situations of the novel, the play, or even the short story. Rather, he should look for sudden bursts of insight into some corner of human experience, More important, possibly, he should look forward to sharing briefly in the experience itself. For it is part of the magic of poetry that at one and the same time it can tell you about experience and make you feel its peculiar significance. The Poems and poetic extracts have been taken from a wide variety of sources, and no attempt has been made to establish definitive texts. Where possible, however, they have been checked for accuracy with texts in Oxford or other authorized editions. Spelling and capitalization, with few exceptions, have been modernized. The Metaphysicals of the seventeenth century and the neo-classical satirists of the Augustan Age have been adequately represented. To our many colleagues whose suggestions and interpretations we have requisitioned, we most gratefully acknowledge our indebtedness, wishing that space allowed us to name each one. More particularly we thank, forunflagging help and encouragement, Professor George Shepperson of Edinburgh University; Dr. D.E. Rhodes of the British Museum Library, London; Dr. T.P. Chitanand of Bombay University; Dr. Tulsi Ram of M.D. University; Rohtak; Dr. Awadhesh Sharma of Bhagalpur University; Rosewita Prasad and Pratima, both students in the Post-Graduate Dept. of English, Patna University. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan face=\"arial, helvetica, sans-serif\" style=\"font-family: arial, helvetica, sans-serif;\" data-mce-fragment=\"1\"\u003eDR. R. C. PRASAD was University Professor of English in Patna University where he taught for about three decades. He was an eminent author, translator and editor. He had a good number of books to his credit.\u003c\/span\u003e\u003c\/p\u003e","brand":"R. C. Prasad, M. Q. Towheed","offers":[{"title":"Default Title","offer_id":43224610177162,"sku":"","price":125.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/NewGoldenTreasury.jpg?v=1691580001"},{"product_id":"the-practical-sanskrit-english-dictionary","title":"The Practical Sanskrit-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Dictionary has been undertaken to supply a want long felt by the student, of a complete and at the same time cheap Sanskrit-English Dictionary. Very little need, I think, be said with regard to the necessity of bringing out a work like this, when the study of Sanskrit has received such a strong impetus during the last twenty five years. There have been four or five Sanskrit-English Dictionaries published till now; but very few of them fulfill the requirements of students and at the same time being within their easy reach. The Dictionaries of Professors Wilson and Monier Williams are very useful and valuable works, but their prices-particularly of the latter-are prohibitively high, and they do not also meet many of the most ordinary wants of Sanskrit readers. A student, while reading Sanskrit at school or college, generally expects that the Dictionary which he uses will give appropriate equivalents for such words and compound expressions as may have peculiar meanings or shades of meaning in particular passages. He desires to know not only that a particular word has so many senses, but that it has this or that sense in a particular passage of a book, so that he may determine any particular meaning of a word in a certain passage by seeing and comparing how it is used elsewhere by the same writer or by other writers in different works. He also wants accurate and, as far as possible, full explanations of the more important technical terms occurring at least in his usual course of reading, as well as any other information likely to be of use to him. Professor. Monier. Williams has, in his invaluable Dictionary, tried to exhaust the meanings of words as far as he could, and has also given much useful information on some points. But it would not, I think, be detracting from the merits of the great work to say that it fails to give some of the most common senses of words occurring in such well-known and oft-read books as the Uttararamacarita, Mudraraksasa, Venisarhhara, -igupalavadha or Kadambari. Moreover, it gives neither quotations nor references, nor much of the information likely to be useful to the student during his school or college career. In making these remarks I must not, in the slightest degree, be understood to make any reflections on that Dictionary. Indeed, I have myself derived no small help from that work, as will be acknowledged further on. My only object in pointing out its defects has been to show why I thought it necessary to undertake the compilation of a new Dictionary, when some already existed in the field, and I hope the reader will be able to find that this Dictionary is an improvement on its predecessors in some respects at least.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHaving thus explained the necessity of undertaking and publishing this Dictionary, I shall say a few words with regard to its plan and scope. The extent of Sanskrit literature is so vast that not even the life-long. labours of a single individual, howsoever talented or persevering, will be able to do full justice to it_ It has two distinct branches, the Vedic and post-Vedic, each of which will require an independent encyclopaedia for itself. Not even the gigantic Vacaspatyam of the late Professor Taranatha Tarkavacaspati, nor the equally gigantic German Worterbuch of Drs. Roth and Bothlingk, can be said to be altogether complete and comprehensive. Much less can a small work like mine-compiled during the leisure hours of a teacher's life-aspire to be called complete in any sense of that word. However. I have tried to make it as comprehensive and practically complete in any sense of that word. However. I have tried to make it as comprehensive and practically useful to the student of Sanskrit as my humble powers enabled me to do, though how far I have succeeded in my object the reader alone can best decide. It includes all words occurring in the general post-Vedic literature, such as Epics like the Rarnayakia and Mahabharata, the several Puranas, the Smrti literature, particularly the law-books of Manu and Yajnavalkya, the several darsanas or systems of philosophy such as Nyaya, Vaisesikas, Mimamsa, Vedanta, etc. Grammar, Rhetoric, Poetry in all its branches, Tantra and dramatic literature, Mathematics, Medicine, Astronomy, Music and such other technical or scientific branches of learning. It inserts, most of the leading names of trees and plants with scientific or vernacular equivalents wherever noteworthy. It also gives most of the principal Vedic words or senses of words; for though Vedic Literature would require a dictionary by itself, still I did not think it desirable to omit altogether at least such words as frequently occur, especially as I intended to make this work as complete and comprehensive as I could. For the same reason, obscure or unimportant words or senses of words have been inserted, though they may not be generally met with in classical literature as studied by the University student.\u003c\/p\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Default Title","offer_id":43387080212618,"sku":"","price":1570.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/81mR87pWbmL._AC_UF1000_1000_QL80.jpg?v=1692700488"},{"product_id":"paia-sadda-mahannavo-a-comprehensive-prakrit-hindi-dictionary","title":"Paia-Sadda-Mahannavo","description":"","brand":"Pandit Hargovind Das T. Sheth","offers":[{"title":"Default Title","offer_id":43515685404810,"sku":"","price":2500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Paia-Sadda-MahannavoCURVE_1.jpg?v=1693553310"},{"product_id":"fermentation-processes","title":"Fermentation Processes","description":"\u003cp style=\"text-align: left;\"\u003eFermentation is a theme widely useful for food, feed and bio-fuel production. Indeed each of these areas, food industry, animal nutrition and energy production, has considerable presence in the global market. Fermentation process also has relevant applications on medical and pharmaceutical areas, such as antibiotics production. The present book, Fermentation Processes, reflects that wide value of fermentation in related areas. It holds a total of 14 chapters over diverse areas of fermentation research.\u003c\/p\u003e","brand":"Angela Faustino Jozala","offers":[{"title":"Default Title","offer_id":43737835667594,"sku":"","price":4000.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Scan0005_3c0296f2-8e93-47aa-82c5-3dd170e0bc4b.jpg?v=1695102426"},{"product_id":"nepals-tourism-uncensored-facts","title":"Nepal's Tourism Uncensored Facts","description":"\u003cp style=\"text-align: left;\"\u003eThe author Diwakar Chand, born in Palpa, Nepal in 1951, has had an active interest and role in the development of Nepal over the last twenty-five years. After taking post-graduate degrees in both Economics and Sociology at Tribhuvan University, he has held many influential and important posts both within and also outside Nepal. In most recent times his major interest has been Hotel Tourism and he presently works as a promoter in Cross Country Nepal Hotel Pvt. Ltd. His other interests include writing and he has penned many important books on Nepal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt present he holds managerial posts in Group 4 Security, Nepal (as President), Cross Country Nepal Hotels (Managing Director), Nepal Hydro-Power and Energy Dev. Co. (President), and is also the present Chairman of Mahendra Nagar Medical College and Hospital. To this can be added a long list of memberships and special designations, which include being member secretary of the Social Services Coordination Council; President of INDRASS; Advisor to USC\/Canada; Exec. Director of Development Research for a Democratic Nepal; Chairman of NEPRO, an organization devoted to uplift of the downtrodden; Vice-President of Charity International Nepal; President of Assoc. of Dev. Agency of Nepal; Deputy Coordinator of HABITAT II; Official Rep. of the UN Economic and Social Commission for Asia and Pacific (ESCAP), Advisor to both South Asian Fund Raising Group and also The Ethnographic Society where he is also an Executive Member; President of Nepal Fund raising Group, and necently an Executive Member of USC\/Canada.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis publications include-Election Awareness Project 1992; Report in the Study and Research on the Local Elections in Nepal 1992; Benchmark Research on Integrated Community Development Project in Baglung District 1993 (Commissioned by DREFDEN); Prospects and Retrospect of Nepalese NGO's 1994; NGO's Past and Future Role 1995; NGO's in Social Development 1995; Role of Networking NGO's 1995; Integrated Environment Protection and Development Project in Nuwakote District 1995 (INDRASS); Community Environment Improvement Efforts through CBO's\/NGO's 1995; Alternative Sources of funding for NGO Activities 1996, role of Youth in Social Development 1996,Comprehensive Study on Ethnic Culture of Nepal 1997, resources Mobilization in the Next Millennium from Nepalese Prospective 1999. To this may be added a long list of papers and research articles, which date back to the mid 1970's.A prolific author and dedicated social worker. Diwaker Chand has done much for the uplift and improvement of the living conditions of the populace of Nepal. His work in the social field and devotion to the promotion of Nepal has earned him many well-deserved laurels and the respect of the Nepali nation.\u003c\/p\u003e\n\u003cp\u003eC.N. Burchett, August 2000\u003c\/p\u003e","brand":"Diwaker Chand","offers":[{"title":"Default Title","offer_id":43738419363978,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Nepal_s_Tourism_Uncensored_Facts_by_Diwaker_Chand.jpg?v=1730453017"},{"product_id":"picturesque-nepal","title":"Picturesque Nepal (1997 Edition)","description":"\u003cp style=\"text-align: left;\"\u003eNepal is renowned for its breathtaking landscapes and rich cultural heritage. From the towering peaks of the Himalayas, including Mount Everest, to lush valleys and vibrant cities, there's so much to explore.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKey highlights include:\u003c\/p\u003e\n\u003col style=\"text-align: left;\"\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eHimalayan Treks\u003c\/strong\u003e: Trails like the Annapurna Circuit and Everest Base Camp offer stunning views and immersive experiences in nature.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eKathmandu Valley\u003c\/strong\u003e: A cultural hub with ancient temples, stupas, and bustling markets. Durbar Square and Swayambhunath (Monkey Temple) are must-visit sites.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003ePokhara\u003c\/strong\u003e: Known for its serene lakes and panoramic mountain views, it's a great spot for adventure sports and relaxation.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eChitwan National Park\u003c\/strong\u003e: A UNESCO World Heritage Site where you can see diverse wildlife, including rhinos and Bengal tigers.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eLumbini\u003c\/strong\u003e: The birthplace of Buddha, featuring beautiful gardens and important archaeological sites.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp style=\"text-align: left;\"\u003eEach region has its unique charm, making Nepal a truly picturesque destination!\u003c\/p\u003e","brand":"Percy Brown","offers":[{"title":"Default Title","offer_id":43739147534474,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Picturesque_Nepal_by_Percy_Brown.jpg?v=1730446371"},{"product_id":"the-whole-thing-the-real-thing-a-brief-biography-of-shri-gurudeva","title":"The Whole Thing The Real Thing","description":"","brand":"C. Pashricha","offers":[{"title":"Default Title","offer_id":43873711390858,"sku":"","price":195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/TheWholeThingTheRealThing.jpg?v=1697517040"},{"product_id":"the-quran-part-1-sbe-vol-6","title":"The Quran, Part 1 (SBE Vol. 6)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFirst, the man distinguished between eternal and perishable. Later he discovered within himself the germ of the Eternal. This discovery was an epoch in the history of the human mind and the East was the first to discover it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo watch in the Sacred Books of the East the dawn of this religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world. In order to have a solid foundation for a comparative study of the Religions of the East, we must have before all things, complete and thoroughly faithful translation of their Sacred Books in which some of the ancient sayings were preserved because they were so true and so striking that they could not be forgotten. They contained eternal truths, expressed for the first time in human language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh \u0026amp; Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Muller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.\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;\"\u003eBefore entering upon an intelligent study of the Quran it is necessary to make oneself acquainted with the circum-stances of the people in whose midst it was revealed, with the political and religious aspects of the period, and with the personal history of the prophet himself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eArabia or Gazirat el ‘Arab, ‘the Arabian Peninsula,’ as it is called by native writers, is bounded on the west by the Red Sea; on the east by the Persian Gulf and the Gulf of Oman; on the south by the Indian Ocean; and on the north it extends to the confines of Babylonia and Syria.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arabs were divided into those of the desert and those of the towns.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first were settled in the sterile country of the Higaz, and the no less barren highlands of Negd.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe principalities bordering on Syria and Persia were vassals of the Roman and Persian empires; the kingdom of Himyar in Yemen, to the south of the Peninsula, was in free communication with the rest of the world; but the Higaz, ‘the barrier,’ had effectually resisted alike the curiosity and the attacks of the nations who fought around it for the empire of the world. Persia, Egypt, Rome, Byzantium had each unsuccessfully essayed to penetrate the country and conquer its hardy inhabitants.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Higaz consists of the barren ranges of hills which lead up from the lowlands on the Eastern coast of the Red Sea of the highlands of Negd. In its valleys lie the holy cities of Mecca and Medinah, and here was the birthplace of el Islam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arabs of the desert preserved almost intact the manners, customs, and primeval simplicity of the early patriarchs.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey lived in tents made of hair or woollen cloth and their principal wealth consisted in their camels, horses, and male and female slaves.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey were a nomad race, changing their residence to the various places within their own territory, which afforded the best pasturage as the seasons came round.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBrave and chivalrous, the Arab was always ready to defend the stranger who claimed his protection, while he would stand by a member of his own clan and defend him with his life, whether he were right or wrong. This devotion to the tribe was one of the strongest characteristics of the Arabs, and must be borne in mind if we would understand aright the early history of Islam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey were generous and hospitable to a fault, and many a tale is told of a chief who gave away his last camel, or slew his favourite horse to feed a guest, while he and his family were well-nigh left to starve.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePride of birth was their passion, and poetry their greatest delight; their bards recited the noble pedigrees and doughty deeds of their tribes,¬¬––as their own proverb has it, ‘the registers of the Arabs are the verses of their bards,’–– and in the numerous ancient poems still extant we have invaluable materials for the history of the race.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut their vices were as conspicuous as their virtues, and drunkenness, gambling, and the grossest immorality were very prevalent amongst them. Robbery and murder were their ordinary occupations, for an Arab looked on work or agriculture as beneath his dignity, and thought that he had a prescriptive right to the property of those who condescended to such mean offices. The death of an Arab, however, was revenged with such rigour and vindictiveness by the fierce laws of the blood feud, that a certain check was placed upon their bloodthirsty propensities even in their wars; and these were still further tempered by the institution of certain sacred months, during which it was unlawful to fight or pillage. Cruel, and superstitious too, they were, and amongst the inhuman customs which Mohammed swept away, none is more revolting than that, commonly practised by them, of burying their female children alive.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe position of women amongst them was not an elevated one, and although there are instances on record of heroines and poetesses who exalted or celebrated the honour of their clan, they were for the most part looked on with contempt. The marriage knot was tied in the simplest fashion and untied as easily, divorce depending only on the option and caprice of the husband.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs for government they had, virtually, none; the best born and bravest man was recognised as head of the tribe, and led them to bettle; but he had no personal authority over them, and no superiority but that of the admiration which his bravery and generosity gained for him.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe religion of the Arabs was Sabaeanism, or the worship of the hosts of heaven, Seth and Enoch being considered as the prophets of the faith.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis cult no doubt came from Chaldea, and the belief in the existence of angels, which they also professed, is traceable to the same source. Their practice of making the circuit of the holy shrines, still continued as part of the ‘Hagg ceremonies, probably also arose from this planetary worship.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe comparatively simple star-worship of the Sabaeans was, however, greatly corrupted; and a number of fresh deities, superstitious practices, and meaningless rites had been introduced.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe strange sounds that often break the terrible stillness of the desert; the sudden storms of sand or rain that in a moment cover the surface of a plain, or change a dry valley into a roaring torrent; these and a thousand other such causes naturally produce a strong effect upon an imagination quickened by the keen air and the freedom of the desert.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arab, therefore, peopled the vast solitudes amidst which he dwelt with supernatural beings, and fancied that every rock, and tree, and cavern had its gin or presiding genius. These beings were conceived to be both beneficent and malevolent, and were worshipped to propitiate their help or avert their harm. From the worship of these personifications of the powers of nature to that of the presiding genius of tribe or of a place, is an easy transition, and we accordingly find that each tribe had its patron deity with the cult of which their interests were intimately bound up. The chief god of this vague national cult was Allah, and most tribes set up a shrine for him as well as for their own particular deity. The offerings dedicated to the former were set apart for the advantage of the poor and of strangers, while those brought to the local idol were reserved for the use of the priests. If Allah had by any chance anything better than the inferior deity, or a portion of his offerings fell into the lot of the local idol, the priests at once appropriated it; this practice is reprehended by Mohammed in the Quran (VI, ver. 137).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe principal deities of the Arab pantheon were––\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAllah ta’alah, the God most high.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHubal, the chief of the minor deities; this was in the form of a man. It was brought from Syria, and was supposed to procure rain.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWadd, said to have represented the heaven, and to have been worshipped under the form of a man.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSuwa’h, an idol in the form of a woman, and believed to be a relic of antediluvian times.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYaghuTh, an idol in the shape of a lion.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYa’uq, worshipped under the figure of a horse.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNasr, which was, as the name implies, worshipped under the semblance of an eagle.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEL’Huzza, identified with Venus, but it appears to have been worshipped under the form of an acacia tree, cf. Note 2, p. 132.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAllat, the chief idol of the tribe of THaqif at Ta’if, who endeavoured to make it a condition of surrender to Mohammed that he should not destroy it for three years, and that their territory should be considered sacred like that of Mecca, a condition which the prophet peremptorily refused. The name appears to be the feminine of Allah.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eManat, worshipped in the form of a large sacrificial stone by several tribes, including that of HuDHeil.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDuwar, a favourite idol with the young women, who used to go in procession round it, whence its name.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIsaf, an idol that stood on Mount Zafa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNaila, an image on Mount Marwa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe last two were such favourite objects of worship that, although Mohammed ordered them to be destroyed, he was not able entirely to divert the popular regard from them, and the visitation of Zafa and Marwa are still an important part of the ‘Hagg rites.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHab’hab was a large stone upon with camels were slaughtered.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEL’Huzza, Allat, and Manat are mentioned by name in the Qur’an, see Chapter LIII, vers. 19-20.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Kaabah, or chief shrine of the faith, contained, besides these, images representing Abraham and Ishmael, each with divining arrows in his hand, and a statue or picture representing the virgin and child.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere were altogether 365 idols there in Mohammed’s time.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother object of worship then, and of the greatest veneration now, is the celebrated black stone which is inserted in the wall of the Kaabah, and is supposed to have been one of the stones of Paradise, originally white, though since blackened by the kisses of sinful but believing lips.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe worship of stones is a very old form of Semitic cult, and it is curious to note that Jacob ‘took the stone that he had put for his pillow, and set it up for a pillar, and poured oil on the top of it; and he called the name of the place Bethel:’ and that at Mecca the principal object of sacred interest is a stone, and that the Kaabah has been known, from time immemorial, as Baitallah, ‘the house of God.’\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe gin, like the angels, were held by the ancient Arabs to be the daughters of Allah; they were supposed to be created out of fire instead of clay, but in all other respects to resemble mankind, and to be subject to the same laws of procreation and decease.\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\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbstract of the Contents of the Qur'an\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003elxxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Opening Chapter (Mecca)\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\"\u003eII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Heifer (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Imran's Family (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Women (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Table (Medinah)\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\"\u003eVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Cattle (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Al Aaraf (Mecca)\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\"\u003eVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Spoils (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Repentance or Immunity (Medinah)\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\"\u003eX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Jonah (Mecca)\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\"\u003eXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Hud(Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Joseph (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Thunder (Mecca)\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\"\u003eXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Abraham (Mecca)\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\"\u003eXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El 'Hagr (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Bee (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night Journey (Mecca)\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\"\u003eXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Cave (Mecca).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Mary (Mecca)\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\"\u003eXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of T. H. (Mecca)\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\"\u003eXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Prophets (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Pilgrimage (Mecca).\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\"\u003eXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Believers (Mecca) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Light (Medinah)\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\"\u003eXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Discrimination (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Poets (Mecca)\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\"\u003eXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ant (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVlII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Story (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Spider (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Greeks (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Loqman (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Adoration (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Confederates (Medinah)\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\"\u003eXXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Sheba (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Angels, or, the Creator (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Y. S. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ranged (Mecca)\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\"\u003eXXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of S. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Troops (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXL.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Believer (Mecca)\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\"\u003eXLI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter 'Detailed' (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Counsel (Mecca) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Gilding (Mecca)\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\"\u003eXLIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Smoke (Mecca)\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\"\u003eXLV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Kneeling (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El A'hqaf (Mecca)\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\"\u003eXLVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Mohammed, also called 'Fight' (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Victory (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Inner Chambers (Medinah)\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\"\u003eL.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Q. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Scatterers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Mount (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Star (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Moon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Merciful (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Inevitable (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Iron (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Wrangler (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Emigration (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Tried (Medinah)\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\"\u003eLXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ranks (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Congregation (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Hypocrites (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Cheating (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Divorce (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Prohibition (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Kingdom (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Pen, also called Nun (Mecca)\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\"\u003eLXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Infallible (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ascents (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Noah (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ginn (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Enwrapped (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Covered (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Resurrection (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Man (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those Sent (Mecca)\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\"\u003eLXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Information (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those who Tear Out (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter' He Frowned' (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Folding up (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Cleaving asunder (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those who give short Weight (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Rending asunder (Mecca)\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\"\u003eLXXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Zodiacal Signs (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night Star (Mecca)\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\"\u003eLXXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Most High (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Overwhelming (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Dawn (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXC.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Land (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Sun (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Forenoon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Have we not expanded? (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Fig (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Congealed Blood (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Power' (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Manifest Sign (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Earthquake (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eC.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Chargers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Smiting (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Contention about Numbers (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Afternoon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Backbiter (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Elephant (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Qurais (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Necessaries' (Place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El KauTHar (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Misbelievers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Help (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Abu Laheb (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Unity (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Daybreak (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Men (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e345\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\"\u003e347\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\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"E.H. Palmer, F. Max Muller","offers":[{"title":"Default Title","offer_id":43877528207498,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SBE6.jpg?v=1697603463"},{"product_id":"a-vedic-concordance","title":"A Vedic Concordance","description":"\u003cp data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eA Vedic Concordance\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003eis a monumental work by the famous American Sanskritist Maurice Bloom field planned, prepared, and published during the years 1892-1906. It affords primarily, an easy and ready means of ascertaining the following things: First, where a given mantra occurs if it occurs but once; second, whether it occurs elsewhere, either with or without variants, and in what places, and third, if it occurs with variants, what those variants are.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eOne hundred and nineteen texts in all have been drawn upon for contributions to the Concordance comprising the following ten classes: 1.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSamhitas;\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003e2.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eBrahmanas;\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003e3.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eAranyakas;\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003e4.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eUpanisads;\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003e5.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSrautasutras\u003c\/i\u003e; 6.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eGrhya-sutras, Mantra Pathas,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand related texts; 7.\u003ci data-mce-fragment=\"1\"\u003e-Dharma sutras, Dharma-sastras,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSmrtis\u003c\/i\u003e; 8.\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eVidhana\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003etexts; 9. Ancillary texts of the Veda; 10. Four miscellaneous texts.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe author has endeavored to embody in the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eConcordance\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003ewith absolute completeness the following: All the stanzas and all the prose passages of formulaic characters contained in the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSamhitas, Brahmanas, Aranyakas,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003eolder Upanisads,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSrauta-sutras,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003eand\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eGrhya-sutras.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eIn the case of later Upanisads or of the metrical\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eDharma-sastras\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003eand\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSmrtis,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eor such a text as\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eRg-vidhana\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ehe has adopted a selective method. From the latter texts he has culled whatever appeared to have Vedic form or Vedic flavor. The\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eConcordance\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003ealso includes a very considerable amount of material not yet published.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eConcordance\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003emay also be readily put to certain indirect or secondary uses, which are scarcely less important for the systematic progress of Vedic Study. Since the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eConcordance\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003c\/i\u003egives not only the places of actual occurrence of a given\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\u003ein the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSamhitas\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003ebut also the places where it is cited in the subsidiary works on ritual and household custom and life, it furnished the key to the liturgical or ritual employment of every\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\u003eas prescribed by the ceremonial books.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" align=\"center\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"3%\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe general plan of the Concordance\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eThe Concordance is part of a larger scheme\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eConditions of the problems which the Concordance involves\u003c\/td\u003e\n\u003ctd 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\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePrimary uses of the Concordance\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIt is a comprehensive index of all mantras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIt registers the variants of mantras not wholly identical\u003c\/td\u003e\n\u003ctd 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\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecondary uses of the Concordance\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIt is a key to the liturgical employment of the mantras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eviii\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\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIt is virtually a finding index of rites and practices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eviii\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\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIt is a tool for future editors of Vedic texts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eviii\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\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIt is a repertory of the most archaic Hindu prose\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eviii\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\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMiscellaneous uses (Vedic schools: grammar: mythology: etc.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eScope of the Concordance\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCertain published texts not included\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUnpublished texts included\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eGeneral statement of the number and kind of works included\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eThe Concordance rarely reports variants registered in the critical apparatus of a given edited texts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ex\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\" colspan=\"2\"\u003eOrthographic details reported or neglected\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ex\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\" colspan=\"2\"\u003eOccasional suggestions of emendation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFuture works complementary to the Concordance\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eThe working-up material of texts yet unedited\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ex\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\" colspan=\"2\"\u003eThe elaboration of a reverse concordance\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAcknowledgment of obligations\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eTo the University Press of Oxford\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eTo pupils and colleagues\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" valign=\"top\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eExplanations Introductory to the Use of the Concordance\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe general scope of these explanations\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eBibliography of the works cited and abbreviations of their titles\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eMethods used in reporting the variants\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\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eGeneral remarks on the character of the variants\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eNo hard and fast line between truly variant and vaguely similar passages\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eTrue variants. Uha-padas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eVariants in padas other than the first\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eEssential similarity with a wide divergence of wording\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eCases of partial correspondence: At the beginning; at the end; in the middle\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eMethods used in reporting the variants\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVariants for which the alphabetic order does not require more than one entry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiv\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\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVariants involving more than one alphabetic entry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eUse of cross-references introduced by\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSee\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eUse of cross-references introduced by\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eSee under\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eUse of cross-references introduced by\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eCompare (Cf.)\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003cb data-mce-fragment=\"1\"\u003eBibliography of the works cited, with abbreviations of their titles\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eClassified bibliography of the works cited in the Concordance\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" valign=\"top\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbbreviations\u003c\/b\u003e\u003c\/center\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\" colspan=\"2\"\u003eAlphabetic list of abbreviations of the titles of the cited texts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" valign=\"top\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"2\"\u003eList of a few other abbreviations used in the Concordance\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" valign=\"top\"\u003exxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"4\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVedic Concordance\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"3\"\u003eAlphabetic list of Vedic mantras with citations and variants\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1-1076\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" colspan=\"3\"\u003eAdditions and corrections\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1077-1078\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Maurice Bloomfield","offers":[{"title":"Default Title","offer_id":43995633647754,"sku":"","price":2795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/avedicconcordance.jpg?v=1700300868"},{"product_id":"the-bhagavadgita-sbe-vol-8","title":"The Bhagavadgita (SBE Vol. 8)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt has become quite a literary commonplace, that-to borrow the words of Professor Max Muller in one of his recent lectures-history, in the ordinary sense of the word, is almost unknown in Indian literature. And it is certainly a remarkable irony of fate, that we should be obliged to make this remark on the very threshold of an introduction to the Bhagavadgita; for according to the eminent French philosopher, cousin, this great deficiency in Sanskrit literature is due, in no inconsiderable measure, to the doctrines propounded in the Bhagavadgita itself. But however that may be, this much is certain, that the student of the Bhagavadgita itself. But however that may be, this much is certain, that the student of the Bhagavadgita must, for the present, go without that reliable historical information touching the author of the work, the time at which it was composed, and even the place it occupies in literature, which one naturally desires, when entering upon the study of any work. More especially in an attempt like the present, intended as it mainly is for pleased, if I could, in this Introduction, have concentrated to a focus, as it were, only those well ascertained historical results, on which there is something like a consensus of opinion among persons qualified to judge. But there is no exaggeration in saying, that it almost impossible to lay down even a single proposition respecting any important matter connected with the Bhagavadgita, about which any such consensus can be said to exist, the conclusions arrived at in this Introduction must, therefore, be distinctly understood to embody individual opinions only, and must be taken accordingly for what they are worth.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe full name of the work is Bhagvadgita. In common parlance, we often abbreviate the name into Gita, and in Sanskrit literature the name occurs in both forms. In the works of sankarakarya, quotations from the Gita are introduced, sometimes with the words ‘In the Bhagavadgita, or in the Bhagavadgita,’ and sometimes with words, the form current, apparently throughout India, is, ’In the Upanishads sung (Gitas) by the Deity.’ Sankarakarya, indeed, sometimes calls it the Isvara Gita, which, I believe, is the specific title of a different work altogether. The signification, however, of a different work altogether. The signification, however, of the two names is identical, namely, the song sung by the Diety, or, as Wilkins translates it, the Divine Lay.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Divine Lay forms part of the Bhishma parvan of the Mahabharata-one of the two well-known national epics of India. The Gita gives its name to a subdivision of the Bhishma Parvan, which is called the Bhagavadgita and which includes, in addition to the eighteen chapters of which the Gita consist, twelve other chapters. Upon this the question has naturally arisen, Is the Gita a genuine portion of the Mahabharata, or is it a later addition? The question is one of considerable difficulty. But I cannot help saying, that the manner in which it has been generally help saying, that the manner in which it has been generally dealt with is not altogether satisfactory to my mind. Before going any further into that question, however, it is desirable to state some of the facts on which the decision must be based. It appears, then, that the royal family of Hastinapura was divided into two branches; the one called the Kauravas, and the other the pandavas. The furrier wished to keep the latter out of the share of the kingdom claimed by them: and so, after many attempts at an amicable arrangement had proved fruitless, it was determined to decide the differences between the two parties by the arbitrament of arms. Each party accordingly collected its adherents, and the hostile armies met on the ‘holy field of Kurukshetra,’ mentioned in the opening lines of our poem. At this juncture, Krishna Dvaipayana, alias Vyasa, a relative of both parties and endowed with more than human powers, presents himself before Dhritarashra whether it is his wish to look with his own eyes on the course of the battle; and on Dhritarashtra’s expressing his reluctance, Vyasa deputes one Sangaya to relate to Dhritarashtra all the events of the battle, giving to sangaya, by means of his own super-human powers, all necessary aids for performing the duty. Then the battle begins, and after a ten days’ struggle, the first great general of the Kauravas namely Bhishma, falls. At this point sangaya comes up to Dhritarashtra, and announces to him sad result, which is of course a great blow to his party. Dhritarashtra then makes numerous enquires of sangaya regarding the course of the conflict, all of which sangaya duly answers. And among his earliest answers is the account of the conversation of the battle, which constitutes the Bhagavadgita. After relating to Dhritarashtra that ‘wonderful and holy dialogue, and after giving an account of what occurred in the intervals of the conservation, sangaya proceeds to narrate the actual events of the battle.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\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=\"70%\" data-mce-fragment=\"1\"\u003eBHAGAVADGITA\u003c\/td\u003e\n\u003ctd width=\"30%\" data-mce-fragment=\"1\"\u003ePAGE\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntoduction\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\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSANATSUGATIYA\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\"\u003eIntoduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e135\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\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eANUGITA\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\"\u003eIntoduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e197\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\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eINDEX OF PRINCIPAL MATTERS\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSANSKRIT INDEX\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e439\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":"F. Max Muller","offers":[{"title":"Default Title","offer_id":44297084960906,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0015_71382eb6-945e-4e7e-8e3b-29df53c902d3.jpg?v=1708066584"},{"product_id":"the-jaina-sutras-sbe-vol-45","title":"The Jaina Sutras (SBE Vol. 45)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTen years have elapsed since the first part of my translation of Gaina Sutras appeared. During that decennium many and very important additions to our knowledge of Gainism and its history have been made by a small number of excellent scholars. The text of the canonical books, together with good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions published by native scholars in India. Critical editions of two of them have been published by Professors Leumann and Hoernle and the latter scholar has added a careful translation and ample illustrations to his edition of the text. A general survey of the whole Gaina literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts and in his learned treatise on the sacred literature of the Gainas. The development of Gaina learning and science has been studied by Professor Leumann, and some Gaina legends and their relations to those of the Brahmans and Buddhists have been investigated by the same scholar. An important document for our knowledge of the old history of the Svetarnbara sect has been edited by myself, and the history of some of their Gakkhas has been made known from their lists of teachers by Hoernle and Klatt. The last-named scholar, whom we have all but lost by this time, has prepared a biographical dictionary of all Gaina writers and historical persons, and he has issued specimens of this great Onomasticon, while Hofrat Buhler has written a detailed biography of the famous encyclopaedist Hernakandra. The same scholar has deciphered the ancient inscriptions, and discussed the sculptures excavated by Dr. Fuhrer at Mathura, and the important inscriptions at Sravana Belgola have been edited by Mr. Lewis Rice ; M. A. Barth has reviewed our knowledge of Gainism, and likewise Buhler in a short paper. Lastly Bhandarkar has given a most valuable sketch of the whole of Gainism. All these additions to our knowledge of Gainism (and I have but mentioned the most remarkable ones) have shed so much clear light on the whole subject that little room is left now for mere guesswork, and the true historical and philological method can be applied to all its parts. Still some of the principal problems require elucidation, while the proffered solution of others is not accepted by all scholars. I, therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the settling of which the works translated in this volume offer valuable materials.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is now admitted by all that Nataputta (Gnatriputra), who is commonly called Mahavira or Vardhamana, was a contemporary of Buddha; and that the Niganthas 8(Nirgranthas), now better known under the name of Gainas or Arhatas, already existed as an important sect at the time when the Buddhist church was being founded. But it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present Gainas, or underwent a great change up to the time of the composition of the Siddhanta. In order to come nearer the solution of this question, it may be desirable to collect from the published Buddhist works, as the oldest witnesses we can summon, all available information about the Niga1ttltas, their doctrines and religious practices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the Anguttara Nikaya, III, 74, a learned prince of the Likkhavis of Vaisali, Abhaya gives the following account of some Nigantha doctrines: 'The Nigantha Nataputta, sir, who knows and sees all things, who claims perfect knowledge and faith (in the following terms): \"walking and standing, sleeping or waking, I am always possessed of perfect knowledge and faith;\" teaches the annihilation by austerities of the old Karman, and the prevention by in activity of new Karman. When Karman ceases, misery ceases; when misery ceases, perception ceases ; when perception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (niggara) which is really effective.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Gaina counterpart to these tenets can be collected from the Uttaradhyayana XXIX. ‘By austerities he cuts off Karman,' § 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' § 37. The last stages in this process are fully described in §§ 71, 72. And again, in XXXII, v. 7, we read: 'Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34,47,60, 73, 86, 99 may be thus condensed: 'But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains just as the leaf of the Lotus (is not, moistened) by water.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the Gainas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother piece of information about Nigantha doctrines may be gathered from the Mahavagga VI, 3 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha, the general of the Likkhavis, who was a lay disciple of Nataputta. He wanted to pay the Buddha a visit, but Nataputta tried to dissuade him from it, because the Niganthas held the Kriyavada, while the Buddha taught the Akriyavada, Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niganthas embraced the Kriyavada is borne out by our texts; for in the Sutrakritanga I, 12, 21, below, p. 319, it is said that a perfect ascetic' is entitled to expound the Kriyavada ;' and this doctrine is thus expressed in the Akaranga Sutra I, I, 1, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these): \"I did it;\" \"I shall cause another to do it;\" \" I shall allow another to do it.\" ,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Magglzima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest. as the Buddha teaches. or the sins of the body, as the Nigantha Nataputta contends. In the beginning of the discourse Upali states that his master uses the term danda, punishment, for what is commonly called kamma, deed, act. This is true, though not quite to the letter; for the word kamma occurs also in the Gaina Sutras in that sense. The term danda, however, is at least as frequently used. Thus, in the Sutrakritanga II, 2, p. 357 ff., the thirteen kinds of 'committing sins' are treated of, and in the first five cases the word which I have translated 'committing sins' is in the original dandasamadane, and in the remaining cases kiriyathan e, i. e. kriyasthana.\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\" style=\"height: 4508.52px;\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eUttaradhyayana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eOn discipline (especially for pupils)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eOn troubles. (About the twenty-two things that cause trouble to monks)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe four requisites (for the attainment of beatitude)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eImpurity. (Carefulness required for obtaining the end).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eDeath against (and with) one's will\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe false ascetic. (Wrong conduct leads to perdition, right conduct to salvation)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eThe parable of the ram, \u0026amp;c. (illustrative of the folly of the sinner who misses his chance of reaching a more exalted state of existence)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eKapila's verses (in praise of good conduct)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe Pravragya of king Nami. (A dialogue between him and Indra who advised him to retain the royalty)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe leaf of the tree. (A sermon by Mahavira on the punishment of the sinner and the reward of the righteous)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe very learned (monk; his virtues and his superiority)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eHarikera, (a Kandala, turned monk; his victory over a Brahman, whom he converts)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eKitra and SambhUta. (A dialogue on the vanity of worldly pleasures)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eIshukdra. (A legend, illustrating the excellence of a monastic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe true monk; (how he should conduct himself)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe ten conditions of perfect chastity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 17\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe bad Sramana; (what a monk should avoid)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eLecture 18\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eSangaya. (King S. turned monk; he preaches that the state of a monk is preferable to that of a king; illustrations from Gaina history)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 19\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe son of Mriga. (On the punishment in the hells)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eLecture 20\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eThe great duty of the Nirgranthas. (A dialogue between king Srenika and a monk on the happiness obtained by righteousness. The bad monk is lost)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 21\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eSamudrapala, (turned monk. On the duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 22\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eRathanerni. (The renunciation of Arishtranemi, his wife Ragimati exhorts Rathanerni)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 23\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eKesi and Gautama. (The followers of Parrva are brought over to the church of Mahavira)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 24\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Samitis (and the Guptis)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 25\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe true sacrifice. (GayaghOsha, the monk, converts Vigayaghosha, the Brahman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 26\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe correct behaviour (of monks during the several parts of day and night)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 27\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe bad bullocks (compared to bad pupils by Garga)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 28\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe road to final deliverance. (On the fundamental principles of Gainism)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 29\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe exertion in righteousness. (On the seventy-three articles necessary for reaching perfection)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 30\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe road of penance. (On external and internal austerities)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 31\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eMode of life. (A list of articles of the Gaina faith according to the number of their subdivisions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 32\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe causes of carelessness; (what excites the passions and produces Karman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 33\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe nature of Karman, (and the subdivisions of it)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 34\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eOn Lesya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 35\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe houseless monk. (The cheif duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 36\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eOn living beings and things without life. (The contents of this Lecture are detailed in note 2, pp. 206, 207)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSutrakritanga\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe doctrine. (On some heretical doctrines)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e235-248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e(Materialists, v. 8; Vedantins, v. 9; other materialists, vv. I I, 12; Akriyavdins, v. 13; forerunners of the Vaiseshikas.v. 15; Bauddhas, v. 17; Ganayas, v, 18)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e(Fatalists, vv. 1-3; Agnostics, v. I7; Kriyavadins, v. 24; Buddhists, vv. 25-28, cf. p. 414)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e(Pauranikas, vv. 6-8; the followers of Gosala, vv. r r , 12; Vainayikas, v. 14)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(Some popular beliefs, vv. 6, 7 Conclusion)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe destruction of Karrnan ; (how to lead a holy life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e249-261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe knowledge of troubles\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e261-271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(A monk encounters many difficulties) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(He is tempted back to domestic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e(He easily desponds. The opinion refuted that a monk should not provide a sick brother with food)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 4. (Several objections removed)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eKnowledge of women\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e271-278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(How women tempt a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(How they treat him afterwards)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eDescription of the hells .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e279-286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003ePraise of Mahavira\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eDescription of the wicked. (No living beings should be destroyed; no merit in ablutions and tending the sacrificial fire. A monk should not be selfish)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eOn exertion. (Exertion not leading to works recommended)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Law. (What a monk should abstain from)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eCarefulness. (Some more injunctions and prohibitions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Path. (The same subject continued and concluded)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe creed. (On the four heresies: Agnosticism, v. 2; Vinayavdda, v. 3 ; Akriyavdda, vv. 4-10; Kriyavada, v. I I ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe real truth. (Some duties of a pious monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Nirgrantha. (The same subject continued)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe Yamakas. (Miscellaneous topics treated in artificial verses)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe song. (On the virtues of a true monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003eThe Lotus. (The parable of the Lotus. The Materialists, § 14 ff. Another school of Materialists and the forerunners of the Vaiseshikas, § 20 ff. The Vedintins, § 25 ff. The fatalists, § 30 ff. Exhortation to follow the true Law, § 35 ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003eOn activity. (The twelve kinds of committing sin, and sinless actions. Some wicked practices described, § 25 ff. Some more wicked practices, § 60 ff. Right conduct of monks, § 69 ff.; of laymen, § 75 ff. Re- futation of the 363 heretical philosophical sch\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eKnowledge of food. (On the generation of living beings) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eRenunciation of activity. (An action is sinful though it be done unconsciously)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eFreedom from error; (what should be maintained and what not)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eArdraka; (his dispute with Gosala, a Buddhist, a Vedic priest, a Vedantin, and a Hastitapasa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eNalanda. (Udaka, a follower of Parsva, is converted by Gautama)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003eIndex of Names and Subjects\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eIndex of Sanskrit and Prakrit Words\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003eTen years have elapsed since the first part of my translation of Gaina Sutras appeared. During that decennium many and very important additions to our knowledge of Gainism and its history have been made by a small number of excellent scholars. The text of the canonical books, together with good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions published by native scholars in India. Critical editions of two of them have been published by Professors Leumann and Hoernle and the latter scholar has added a careful translation and ample illustrations to his edition of the text. A general survey of the whole Gaina literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts and in his learned treatise on the sacred literature of the Gainas. The development of Gaina learning and science has been studied by Professor Leumann, and some Gaina legends and their relations to those of the Brahmans and Buddhists have been investigated by the same scholar. An important document for our knowledge of the old history of the Svetarnbara sect has been edited by myself, and the history of some of their Gakkhas has been made known from their lists of teachers by Hoernle and Klatt. The last-named scholar, whom we have all but lost by this time, has prepared a biographical dictionary of all Gaina writers and historical persons, and he has issued specimens of this great Onomasticon, while Hofrat Buhler has written a detailed biography of the famous encyclopaedist Hernakandra. The same scholar has deciphered the ancient inscriptions, and discussed the sculptures excavated by Dr. Fuhrer at Mathura, and the important inscriptions at Sravana Belgola have been edited by Mr. Lewis Rice ; M. A. Barth has reviewed our knowledge of Gainism, and likewise Buhler in a short paper. Lastly Bhandarkar has given a most valuable sketch of the whole of Gainism. All these additions to our knowledge of Gainism (and I have but mentioned the most remarkable ones) have shed so much clear light on the whole subject that little room is left now for mere guesswork, and the true historical and philological method can be applied to all its parts. Still some of the principal problems require elucidation, while the proffered solution of others is not accepted by all scholars. I, therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the settling of which the works translated in this volume offer valuable materials.\u003cbr\u003e\u003cbr\u003eIt is now admitted by all that Nataputta (Gnatriputra), who is commonly called Mahavira or Vardhamana, was a contemporary of Buddha; and that the Niganthas 8(Nirgranthas), now better known under the name of Gainas or Arhatas, already existed as an important sect at the time when the Buddhist church was being founded. But it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present Gainas, or underwent a great change up to the time of the composition of the Siddhanta. In order to come nearer the solution of this question, it may be desirable to collect from the published Buddhist works, as the oldest witnesses we can summon, all available information about the Niga1ttltas, their doctrines and religious practices.\u003cbr\u003e\u003cbr\u003eIn the Anguttara Nikaya, III, 74, a learned prince of the Likkhavis of Vaisali, Abhaya gives the following account of some Nigantha doctrines: 'The Nigantha Nataputta, sir, who knows and sees all things, who claims perfect knowledge and faith (in the following terms): \"walking and standing, sleeping or waking, I am always possessed of perfect knowledge and faith;\" teaches the annihilation by austerities of the old Karman, and the prevention by in activity of new Karman. When Karman ceases, misery ceases; when misery ceases, perception ceases ; when perception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (niggara) which is really effective.\u003cbr\u003e\u003cbr\u003eThe Gaina counterpart to these tenets can be collected from the Uttaradhyayana XXIX. ‘By austerities he cuts off Karman,' § 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' § 37. The last stages in this process are fully described in §§ 71, 72. And again, in XXXII, v. 7, we read: 'Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34,47,60, 73, 86, 99 may be thus condensed: 'But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains just as the leaf of the Lotus (is not, moistened) by water.'\u003cbr\u003e\u003cbr\u003eThe above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the Gainas.\u003cbr\u003e\u003cbr\u003eAnother piece of information about Nigantha doctrines may be gathered from the Mahavagga VI, 3 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha, the general of the Likkhavis, who was a lay disciple of Nataputta. He wanted to pay the Buddha a visit, but Nataputta tried to dissuade him from it, because the Niganthas held the Kriyavada, while the Buddha taught the Akriyavada, Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niganthas embraced the Kriyavada is borne out by our texts; for in the Sutrakritanga I, 12, 21, below, p. 319, it is said that a perfect ascetic' is entitled to expound the Kriyavada ;' and this doctrine is thus expressed in the Akaranga Sutra I, I, 1, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these): \"I did it;\" \"I shall cause another to do it;\" \" I shall allow another to do it.\" ,\u003cbr\u003e\u003cbr\u003eAnother lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Magglzima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest. as the Buddha teaches. or the sins of the body, as the Nigantha Nataputta contends. In the beginning of the discourse Upali states that his master uses the term danda, punishment, for what is commonly called kamma, deed, act. This is true, though not quite to the letter; for the word kamma occurs also in the Gaina Sutras in that sense. The term danda, however, is at least as frequently used. Thus, in the Sutrakritanga II, 2, p. 357 ff., the thirteen kinds of 'committing sins' are treated of, and in the first five cases the word which I have translated 'committing sins' is in the original dandasamadane, and in the remaining cases kiriyathan e, i. e. kriyasthana.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e\u003cbr\u003eContents\u003cbr\u003e\u003cbr\u003e\u003cbr\u003eIntroduction xiii\u003cbr\u003eUttaradhyayana \u003cbr\u003eLecture 1 On discipline (especially for pupils) 1\u003cbr\u003eLecture 2 On troubles. (About the twenty-two things that cause trouble to monks) 8\u003cbr\u003eLecture 3 The four requisites (for the attainment of beatitude) 15\u003cbr\u003eLecture 4 Impurity. (Carefulness required for obtaining the end). 18\u003cbr\u003eLecture 5 Death against (and with) one's will 20\u003cbr\u003eLecture 6 The false ascetic. (Wrong conduct leads to perdition, right conduct to salvation) 24\u003cbr\u003eLecture 7 The parable of the ram, \u0026amp;c. (illustrative of the folly of the sinner who misses his chance of reaching a more exalted state of existence) 27\u003cbr\u003eLecture 8 Kapila's verses (in praise of good conduct) 31\u003cbr\u003eLecture 9 The Pravragya of king Nami. (A dialogue between him and Indra who advised him to retain the royalty) 35\u003cbr\u003eLecture 10 The leaf of the tree. (A sermon by Mahavira on the punishment of the sinner and the reward of the righteous) 41\u003cbr\u003eLecture 11 The very learned (monk; his virtues and his superiority) 46\u003cbr\u003eLecture 12 Harikera, (a Kandala, turned monk; his victory over a Brahman, whom he converts) 50\u003cbr\u003eLecture 13 Kitra and SambhUta. (A dialogue on the vanity of worldly pleasures) 56\u003cbr\u003eLecture 14 Ishukdra. (A legend, illustrating the excellence of a monastic life) 61\u003cbr\u003eLecture 15 The true monk; (how he should conduct himself) 69\u003cbr\u003eLecture 16 The ten conditions of perfect chastity 73\u003cbr\u003eLecture 17 The bad Sramana; (what a monk should avoid) 77\u003cbr\u003eLecture 18 Sangaya. (King S. turned monk; he preaches that the state of a monk is preferable to that of a king; illustrations from Gaina history) 80\u003cbr\u003eLecture 19 The son of Mriga. (On the punishment in the hells) 88\u003cbr\u003eLecture 20 The great duty of the Nirgranthas. (A dialogue between king Srenika and a monk on the happiness obtained by righteousness. The bad monk is lost) 100\u003cbr\u003eLecture 21 Samudrapala, (turned monk. On the duties of a monk) 108\u003cbr\u003eLecture 22 Rathanerni. (The renunciation of Arishtranemi, his wife Ragimati exhorts Rathanerni) 112\u003cbr\u003eLecture 23 Kesi and Gautama. (The followers of Parrva are brought over to the church of Mahavira) 119\u003cbr\u003eLecture 24 The Samitis (and the Guptis) 129\u003cbr\u003eLecture 25 The true sacrifice. (GayaghOsha, the monk, converts Vigayaghosha, the Brahman) 136\u003cbr\u003eLecture 26 The correct behaviour (of monks during the several parts of day and night) 142\u003cbr\u003eLecture 27 The bad bullocks (compared to bad pupils by Garga) 149\u003cbr\u003eLecture 28 The road to final deliverance. (On the fundamental principles of Gainism) 152\u003cbr\u003eLecture 29 The exertion in righteousness. (On the seventy-three articles necessary for reaching perfection) 158\u003cbr\u003eLecture 30 The road of penance. (On external and internal austerities) 174\u003cbr\u003eLecture 31 Mode of life. (A list of articles of the Gaina faith according to the number of their subdivisions) 180\u003cbr\u003eLecture 32 The causes of carelessness; (what excites the passions and produces Karman) 184\u003cbr\u003eLecture 33 The nature of Karman, (and the subdivisions of it) 192\u003cbr\u003eLecture 34 On Lesya 196\u003cbr\u003eLecture 35 The houseless monk. (The cheif duties of a monk) 203\u003cbr\u003eLecture 36 On living beings and things without life. (The contents of this Lecture are detailed in note 2, pp. 206, 207) 206\u003cbr\u003eSutrakritanga \u003cbr\u003eFirst Book \u003cbr\u003eLecture 1 The doctrine. (On some heretical doctrines) 235-248\u003cbr\u003e(Materialists, v. 8; Vedantins, v. 9; other materialists, vv. I I, 12; Akriyavdins, v. 13; forerunners of the Vaiseshikas.v. 15; Bauddhas, v. 17; Ganayas, v, 18) 235\u003cbr\u003e(Fatalists, vv. 1-3; Agnostics, v. I7; Kriyavadins, v. 24; Buddhists, vv. 25-28, cf. p. 414) 239\u003cbr\u003e(Pauranikas, vv. 6-8; the followers of Gosala, vv. r r , 12; Vainayikas, v. 14) 243\u003cbr\u003e(Some popular beliefs, vv. 6, 7 Conclusion) 246\u003cbr\u003eLecture 2 The destruction of Karrnan ; (how to lead a holy life) 249-261\u003cbr\u003eChapter 1 249\u003cbr\u003eChapter 2 253\u003cbr\u003eChapter 3 257\u003cbr\u003eLecture 3 The knowledge of troubles 261-271\u003cbr\u003eChapter 1 (A monk encounters many difficulties) . 261\u003cbr\u003eChapter 2 (He is tempted back to domestic life) 263\u003cbr\u003eChapter 3 (He easily desponds. The opinion refuted that a monk should not provide a sick brother with food) 265\u003cbr\u003eLecture 3 Chapter 4. (Several objections removed) 268\u003cbr\u003eLecture 4 Knowledge of women 271-278\u003cbr\u003eChapter 1. (How women tempt a monk) 271\u003cbr\u003eChapter 2. (How they treat him afterwards) 275\u003cbr\u003eLecture 5 Description of the hells . 279-286\u003cbr\u003eChapter 1. 279\u003cbr\u003eChapter 2. 283\u003cbr\u003eLecture 6 Praise of Mahavira 287\u003cbr\u003eLecture 7 Description of the wicked. (No living beings should be destroyed; no merit in ablutions and tending the sacrificial fire. A monk should not be selfish) 292\u003cbr\u003eLecture 8 On exertion. (Exertion not leading to works recommended) 297\u003cbr\u003eLecture 9 The Law. (What a monk should abstain from) 301\u003cbr\u003eLecture 10 Carefulness. (Some more injunctions and prohibitions) 306\u003cbr\u003eLecture 11 The Path. (The same subject continued and concluded) 310\u003cbr\u003eLecture 12 The creed. (On the four heresies: Agnosticism, v. 2; Vinayavdda, v. 3 ; Akriyavdda, vv. 4-10; Kriyavada, v. I I ff.) 315\u003cbr\u003eLecture 13 The real truth. (Some duties of a pious monk) 320\u003cbr\u003eLecture 14 The Nirgrantha. (The same subject continued) 324\u003cbr\u003eLecture 15 The Yamakas. (Miscellaneous topics treated in artificial verses) 329\u003cbr\u003eLecture 16 The song. (On the virtues of a true monk) 333\u003cbr\u003eSecond Book \u003cbr\u003eLecture 1 The Lotus. (The parable of the Lotus. The Materialists, § 14 ff. Another school of Materialists and the forerunners of the Vaiseshikas, § 20 ff. The Vedintins, § 25 ff. The fatalists, § 30 ff. Exhortation to follow the true Law, § 35 ff.) 335\u003cbr\u003eOn activity. (The twelve kinds of committing sin, and sinless actions. Some wicked practices described, § 25 ff. Some more wicked practices, § 60 ff. Right conduct of monks, § 69 ff.; of laymen, § 75 ff. Re- futation of the 363 heretical philosophical sch 355\u003cbr\u003eKnowledge of food. (On the generation of living beings) . 388\u003cbr\u003eRenunciation of activity. (An action is sinful though it be done unconsciously) 398\u003cbr\u003eFreedom from error; (what should be maintained and what not) 405\u003cbr\u003eArdraka; (his dispute with Gosala, a Buddhist, a Vedic priest, a Vedantin, and a Hastitapasa) 409\u003cbr\u003eNalanda. (Udaka, a follower of Parsva, is converted by Gautama) 419\u003cbr\u003eIndex of Names and Subjects 437\u003cbr\u003eIndex of Sanskrit and Prakrit Words 443\u003cbr\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East 453\u003c\/p\u003e","brand":"F.Max.Muller","offers":[{"title":"Default Title","offer_id":44297184477322,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0007_668f3348-0bbe-4910-a12e-0af9f61e916b.jpg?v=1708070548"}],"url":"https:\/\/www.motilalbanarsidass.com\/en-us\/collections\/reference-works.oembed?page=5","provider":"Motilal Banarsidass","version":"1.0","type":"link"}