Books

Bauddha Darshan tatha anya Bharatiya Darshan (Pratham Bhag): Aetihasik Shodhpurna, Pakshapatrahit, Tulnatamak Vivechan

"The author's direct aim in the present work is to furnish the historians of the special sciences with new material which will serve to widen the scope of their survey. The Hindus no less than the Greeks have shared in the work of constructing scientific concepts and methods in the investigation of physical phenomena, as well as of building up a body of positive knowledge which has been applied to industrial technique; and Hindu scientific ideas and methodology (e.g. the inductive method or method of algebraic analysis) have deeply influenced the course of natural philosophy in Asia-in the East as well as the West-in China and Japan, as well as in the Saracen Empire. The author has undertaken a comparative estimate of Greek and Hindu science. Hindu Philosophy om its empirical side was dominated by geometrical concepts and methods. The author has cared to see that the Sanskrit philosophico-scientific terminology, however difficult from its technical character, is rendered exceedingly precise, consistent, and expressive.


Review:

Excerpts from reviews:

The Vedantists believe Maya to be the ""material cause"" of the world. The power of Maya is the power to realise the unreal-to impart practical Reality or mediate existence to that which does not and cannot possess absolute Reality or self-existence. Maya is at once real and unreal, while the Brahma (Self)is a absolute Reality, absolute Intelligence, and absolute Bliss. The world evolves out of Maya so that Maya in the Vedanta replaces the Prakriti of the Sankhya. But Maya and by implication the world, originate out of Brahma, not by a process of evolution, but of Vivarta ( Self-alienation). The self alienation of the Absolute, action through Maya, produces in the beginning Akasa- one, infinite, ubiquitous, imponderable, inert and all-pervasive.
B.K.KELKAR,Organiser, July 1986

Dr. Seal was a well-known and respected teacher in science and his monographs on certain themes relating to Indian Science throw a helpful light on the approach of the Hindu mind to the study of matter, Life and Mind. The author gives a comparative estimate of the Greek and Hindu sciences.He points out that the Hindu philosophy on its empirical side was influenced by concepts from physiology; the Greek was influenced by geometrical concepts and methods. He also examines to what extent the Indian sciences influenced developments in the Mid-East and Far-East.
M.P. PANDIT, World Union

The seven chapters comprising the book take up for discussion mechanical, physical and chemical theories; ideas of mechanics (kinetics), accoustics, plant life, animal classification,physiology and biology; and, finally, the Hindu doctrine of scientific method. The exposition is very lucid and an impressive effort is made to support all statements with original quotations drawn from Hindu, Buddhist, and Jain sources.
T.N. MADAN, Institute of Economic Growth"

Sri Madhavacarya (1238-1317) was the historical founder of the Dvaita system, which is one of
the three principal schools of Vedanta. He was a native of Tulunadu in Karnataka. Pajakaksetra,
eight miles south-east of the modern town of Udipi, on the West coast of S. India, was the village of his birth. He lived seventynine years.

He appeared on the Indian philosohical scene after the systems of Sankara and Ramanuja had been well established. The reasons which led him to propound a new system of Vedanta were his doctrinal differences and ideological dissatisfaction with contemporary trends and schools of thought within and without Hinduism and particularly with the system of Sankara which was the dominant philosophy of the time. In spite of the Theistic revolt against Sankara led by Ramanuja, Madhva could not agree with him on many points of Theistic doctrine. So he felt called
upon to give a new lead in thought to his countrymen.

Madhavaís writings are characterized by extreme brevity of expression and compression of thought. They need the help of a very good commentary to be understood in their fulness of thought and depth of meaning and intention. His commentator Jayatirtha has infused into them the necessary amplitude of utterance and expansiveness of thought and wealth of details.

This book is to give a complete, copious, critical and comparative exposition of Sri Madhavacarya's system of philosophy, bringing out its logical strength and metaphysical consistency and satisfyingness. It is intended to be an organic presentation of the system in all its essential aspects. It differs from all the other works in the field, including Dasgupta's, in showing how the concepts and categories of Madhava's philosophical thought have been conceived and formulated and have been put into a coherent system and in what relation they stand to those of other allied and rival systems. It brings out the special significance and interconnections of Madhava's doctrines and the architectonic unity of his system in relation to its parts. The reader is enabled to see for himself and appreciate the precise value and significance of some of Madhava's distinctive contributions to the perennial problems of religion and philosophy-particularly 'Indian Philosophy', for doctrine of Saksi, Svatantra, Visesa, Savisesabheda and Creation as Paradhinavisesapti.

Not only is such a systematic and critical exposition of Madhavaís philosophical system called for, but it has long been overdue. Metaphysically, it embodies the most powerful and sustained refutation of Vedantic monism. It has produced front-rank thinkers like Madhava, Jayatirtha and Vyasatirtha. It has an extensive philosophical literature of rare philosophical penetration, in Sanskrit. It has become the living faith of a large section of the people living in present-day India.

The volume is a good presentation of the philosophy of Sri Madhvacarya, complete in its architectonic unity. The author probes its ontological and epistemological foundations, and critcally examines the structure erected on them. The discussion focuses on crucial doctrines of theism, and brings to light for the first time the striking parallelisms of thought between Madhva and his Western contemporary St. Thomas Aquinas. Light is also thrown on how Madhva and his commentators anticipated the views of modern philosophers like Spencer, Russell and Hobhouse on the nature of time, space and memory. The latest researches on Madhvacarya's role in the Vedantic Bhakti movement and his attempt to harmonize the Upanisadic texts on monism and dualism are substantially drawn upon.

Though the scholars in the country have tried to trace the genesis of the Ramayana from the Vedic and post-Vedic literature, with the fragments of the story of Rama found scattered in these texts, but the most important job in the composition of the story of Rama was done by the sage Valmiki, who happened to be the foremost of the Indian Sanskrit poets. He composed the work on the basis of the brief of Rama's story provided to him by the sage Narada, as well as the fragments of the story collected by him with the extensive travelling of the country which immensely added to its popularity with the masses. After the sage Valmiki, several subsequent poets brought out Ramayana texts in Sanskrit as well as in the regional languages. The work composed by Madhava Kandali in Assamese language happens to be one of the earliest works of medieval period, having been composed in the fourteenth century AD. The Ramayana of Krttivasa was composed in the fifteenth century, while the Ramacaritamanasa by Tulasidasa in the sixteenth century AD. The work of Madhava Kandali was composed on the basis of the Valmiki Ramayana, though some variations are noticed here and there. The present work is an English translation of the Madhava Kandali Ramayana in Assamese. Printed Pages: 600.

This book is a classic study of a monumental work, the Mahabharata, perhaps the largest epic in world literature. It is an epic study of the epic on account of the voluminous size it has itself attained, the kaleidoscopic variety of the themes it covers, the great diversity of approaches it canvasses, the wide array of contributions it includes and the high standard of scholarship it achieves. Readership: Students and specialists of Hinduism, comparative religion, comparative literature, comparative mythology and classics.

The Mahabharata is an Itihasa which holds fascination for scholars of different disciplines. There is material here in this vast text for anthroploogists, sociologists, philosophers, scholars of religious studies, astrophysicists ans many more. While earlier scholarship has mainly been in the fields of religion and philosophy and in the dating of the Itihasa since the publication of the critical edition scholars have been engaged in researching its contents both critically and comparatively in very many areas and in novel ways.

This book on Ethics draws upon the words of wisdom found in the Mahabharata, following the spirit of Bernard Williams' proposal that we look for inspiration for the modern-day ethical understanding in the ideas of the past. In elucidating the literary and religious meaning of the Mahabharata, the author probes for the ethical and epistemological truth it contains, in the frame of reference of the uniquely Indian variety of existentialism. In the process he has not only come to an understanding of the principle of morality, along with the relation holding among Satya (Factual Truth), Rta (Truth as Value) and Dharma (Righteousness in Conduct), but has come up with observations that shed fresh light on the analysis of the epic itself.

Long age when this book first appeared in the opening year of the century the great Epic, Mahabharata had not been thoroughly examined to see what literature it reflected had not received a careful investigation from the metrical side its philosophy had been reviewed only in a most haphazard fashion and its relation to other epic poetry had been almost judgement on the question of the date and origin of the poem of which scholars knew as yet this poem of which scholars knew as yet scarcely more than that before a definitive answer could be given the whole huge structure must be studied from many points of view.

In the land of Brahman the way to the finality of human destiny, ti Sindhi and self-fulfillment, leads the pilgrim through existential contradictions and absurdities. With such markings belying the desire to proceed along a straight path, the transmigrating subject finds himself cast into a labyrinth mysteriously designed for his sole need and purpose. Such is the road of Bodhidharma. The seeker for the Ultimate Reality has no choice but to trudge resolutely, in stark solitude, undaunted by failure and discouragement. Aged on by the persuasions of Bodhidharma he strives with heroic fortitude till finally he breaks through to knowing that his pains and joys, as well as the toilsome coils of the labyrinth itself, had been of the substance of his ontological freedom. The labyrinth only happened to be the necessity through which Jinan-multi is felt as a home-coming. The dweller within then sees that, during the time of his adhesion to Bodhidharma, he was as he had always been, and now is ancient.

This is the first part of the Padma Purana in English translation and the thirty-ninth volume in the series on Ancient Indian Tradition and Mythology. It comprises the first thirty-three chapters of the first section called Srstikhanda or the Section on Creation of the Purana which is very huge in size. This Purana, as it appears in the Venkaesvara edition which this translation follows, consists of seven big sections or Khandas, namely, Srsti, Bhumi, Svarga, Brahma, Patala, Uttara and Kriyayogasara and is said to contain 55000 verses, though the actual number is much less. The translation of the whole Purana is planned to run into as many as ten volumes of the present size and may take some years for its completion.

The Padma Purana takes its name after the Primordial Lotus from which god Brahma, the Creator, was born. Dr. Deshpande has given a brief Khanda wise summary of the Purana in his Introduction which appears in this volume. As the 'Contents' show, the reader will find herein and enjoy some very interesting accounts and stories, such as that of the churning of the ocean by the gods and demons, the destruction of Daksa's sacrifice by god Siva, the chopping-off of Brahma's fifth head by the same god, the drinking-up of the ocean by the sage Agastya and so on. A very amusing story appears in Chapter 13, of how Brhaspati, the preceptor of gods, impersonates Sukra, the preceptor of demons, and how he corrupts and demoralizes the latter by preaching heretical doctrines to them with a view to make the gods who were very often defeated by the demons in war, victorious over them. A good portion of this Part is also devoted to the glorification of Pukara as a sacred place of pilgrima.

ISBN: Part-I: 9788120804791, Part-III:9788120806245, Part-IV:9788120806634, Part-V:9788120807013, Part-VI: 9788120807419,

Part-VII:9788120807686, Part-VIII:9788120808072, Part-IX:9788120808812, Part-X:9788120808973

Brahmavaivartapurana figures as the tenth in the traditional list of the Puranas. It is divided into four parts called khandas, comprising 267 chapters. The khandas are: Brahmakhanda: 30 chapters, Prakrti-Khanda: 67 chapters, Ganapatikhanda: 46 chapters and Srikrsnajanmakhanda: 133 chapters.

It is well known that the Brahmavaivarta is a Vaisnavite Purana and the sole objective of the work is to glorify the life and achievements of Sri Krsna, an incarnation of Visnu and his Sakti Radha. Many episodes and topics have been interwoven to embellish the main theme of the work. In this Purana, Krsna is not simply an incarnation, he is far superior to and even creator of Prakrti. He is God above all gods.

Part I, i.e., Brahmakhanda deals with the creation of the universe including the gods and animate and inanimate beings by Brahman, the creator God, who is, according to this Purana, none other than a manifestation of Krsna and acts under the guidance of the latter.

Part II, i.e., Prakrtikhanda deals with Prakrti, the primordial matter. According to this Purana, Prakrti is not inert as she is conceived by the Sankhya philosophy, but is intelligent; she is the primary goddess of creation. In compliance with Krsna's desire, she is manifested as the five goddesses, viz., Durga, Radha, Laksmi, Sarasvati, and Savitri. Many stories about these deities have been narrated and rituals for their worship described in this part.

Part III, i.e., Ganapatikhanda narrates many legends about Ganesa, the elephant-headed god, widely worshipped throughout India and even outside. Though named Ganapatikhanda, this part deals with the birth and life of both sons of Siva, viz., Ganesa and Skanda Karttikeya. According to this Purana, Ganesa is also a manifestation of Krsna. Hence, there is no mention of Ganapatya sects who worshipped Ganesa as the Supreme Godhead. The variations in the images of this deity, found in literature and on icons find no mention in the Purana.

Part IV, i.e., Srikrsnajanmakhanda is the most important of all books of this Purana. It deals not only with the birth of Krsna, as signified by the title, but also his whole life, especially his battles and love dalliances with the cowherdesses (gopis), in particular, with Radha. Radha, who is not even mentioned in the major Vaisnava Puranas like Bhagavata, Visnu, and Harivamsa, has risen in this Purana, to a great importance. It is interesting to note that she is depicted here as a married wife of Krsna.

Editorial Reviews

"In this book the author has dealt with the musical terms as found in the old sastras and are also in common use. He has explained these terms in simple language with reference to their history of origin. Description of seventy-eight different musical instruments and forty-seven different Talas are also there. An essential aid to research-scholars and students of music.

The Bengali version of the book Bharatiya Sangeetkosh earned for him ""Sangeet Natak Academy"" award as the best book on music published during the period from 1960 to 1968. Bimalakanta Roychaudhuri was born in 1909 in all illustrious family of musical heritage. He had his training in music from Sitalchandra Mukhopadhyay, Sitalkrishna Ghosh, Amir Khan (Sarod) and then from Inayet Khan, the foremost Sitar players of those days. He also had his musical training from his maternal uncle Birendrakishore Roychaudhuri and maternal grandfather Brojendrakishore Roychaudhuri. He took part in the translation of ""Sangeet Ratnakara"" from Sanskrit to Bengali under the patronage of Brojendrakishore Roychaudhuri. He was Chairman of the Board of Musical Studies of the University of Calcutta. His work ""Raga Vyakarana"" (in Hindi) has been published by the Bharatiya Jnanpith.

The growing interest of the Western, especially the English-speaking nations towards the North Indian Classical Music is more evident now than ever before. It is no doubt a sign for us to be happy about; at the same time it causes us deep concern whenever we try to appreciate
the great responsibility that has devolved upon us in presenting the correct interpretation of musical terms of the ancient Sanskrit
Sastras.

Aphoristic couplets of the ancient Sanskrit Texts, as they mostly are, even with their annotations, easily lend themselves to be
misinterpreted today. Painfully bearing this in mind the author has attempted this dictionary with great trepidations. He has depended solely on his own inner resources in interpreting the musical terms rather than allowing himself to be influenced by any other publications in English or in any other languages, lest he should tread on the trap of terminological inexactitude.

Review:

""This is an excellent text-book for it imparts knowledge of the ocean of music in the form of little drops. It is interesting to note that every word in music literature has a depth of meaning while the author explains the origin of each word with its history and development over the years along with suitable examples. The book reveals the meaning of 341 words and is indeed a music encyclopedia."" - Indica, Vol.:40, No.2, September, 2003

""The work explains, in very simple and clear language, the technical terms as found in Sastras and also those in common use. The history of the origin of the words, description of seventy-eight musical instruments and forty-seven varieties of talas."" - Dwaram V.J. Lakshmi, S.V.U. Oriental Journal Vol.: 46, No.182, 2003

""In this era, when Indian music is spreading worldwide, the author has rightly felt it a duty to prepare this Dictionary of musical terms. He presents the proper interpretation of musical terms of the ancient Sanskrit Sastras and explains them with reference to their origin and development. An additional fact is that the author remains true to Indian tradition and is not influenced by the Western methods of interpretation and presentations. Styled and arranged in such simple and precise form, this book will definitely be an essential aid for researches and students of music."" - V.K. Journal of Oriental Research Vol.71-73. p. 18

""This one covering words and terminology, Sanskrit, derivative and colloquial, applicable and applied to Hindustani Classical (Art) Music, is the foremost one, even considering the more recent publications on the usage of music terminology."" - R.C. Mehta, Journal of the Indian Musicological Society Vol.: 31, Jan-Dec.2000"

The present book attempts to supplement the work of Pargiter on the Cultural plane. Pargiter was concerned with the dynastic records of the Puranic texts while this book aims to interpret "cultural history" from the Vayu Purana. The work is divided into ten chapters arranged systematically. The first five chapters contain facts of intellectual culture and the last five of material culture. The presentation of material has involved a great deal of translation and interpretation of the Puranic text. The work has two appendices and a critical introduction. Appendix A identifies the places and tribes. Appendix B describes the centres of pilgrimage. Introduction surveys the previous research on the Puranas, on the Vayu particularly. It discusses the antiquity of the Vayu, its value for the cultural history and the method followed in the present investigation. It also gives an outline of political history as found in the Vayu Purana. This book is valuable not only for Indian Culture, but also for a critical edition of Vayu, and consequently of other Purana material.

The Mahapuranas embody the received tradition of Hindu mythology. This anthology contains fresh translations of these myths, only a few of which have ever been available in English before, thus providing a rich new portion of Hindu mythology.

The book is organized into six chapters. "Origins" contains myths relating to creation, time, and space. "Seers, Kings and Supernaturals" relates tales of rivers, trees, animals, demons, and men, particularly heroes and sages. Myths about the chief gods are dealt with in three separate chapters: Krsna, Visnu, and Siva. The chapter The Goddess presents stories of the wives and lovers of the gods, as well as of Kali, the savage battle goddess.

In their introductions, the editors provide a historical setting in which to discuss Hindu mythology as well as full analysis of its basis sources. The many names given the original. The editors have provided a thorough glossary to make these names accessible.

The present English Translation is based on the original German work written by Professor Winternitz and has been revised in the light of further researches on the subject by different scholars in India and elsewhere.

Volume I is divided into two section. Section I relates to Veda (the Four Samhitas), Brahmanas, Aranyaka, Upanisads, Vedangas and the literature of the Ritual. Section II relates to the study of two great Epics of India-the Ramayana and the Mahabharata. It carries out a general survey of the Puranic literature, and provides ample information about the Tantras too.

Volume II contains two section viz. Buddhism and Jainism. The edition has been translated from the original, incorporating the additional information as found in Mrs. Ketkar's translation from which a larger part of the text has been reproduced here verbatim.

Volume III covers the history of classical Sanskrit literature and scientific Indian literature with its characteristics, grammar, lexicography, philosophy, dharmasastra, architecture, sangitasastra, kamasastra, ayurveda, astronomy, astrology and mathematics and also has an appendix.

The saints and sages in our Puranas have left a rich spiritual and moral legacy as to how to cultivate devotion, acquire spiritual knowledge and become true devotees of the Lord of the universe by self-sacrifice, adherence to truth, justice, equality, compassion and love towards all living being irrespective of caste and creed and mild or wild animals. Why should we read books like The Great Men and Women of Puranas? Because as Dr S. Radhakrishnan, the great philosopher, statesman and former president of our country has observed: “We do not realize adequately to what extent out mind are moulded by the books we read especially in youth. When we read classics, our minds become dyed to their thoughts. Great books foster the psychological health of the reader. They induce in us largeness of mind and normative vision. They give us moral contentment.” Details of lives of great men and women of Puranas which are scattered in the eighteen Puranas and the great Epic, the Mahabharata, are culled and knit together in these biographies. Printed Pages: 131.

The papers collected in this volume are the outcome of the Purana panel of the 12th world sanskrit conference held in Helsinki in July 2003 envisaged to explore departures from the original Purana texts. They mainly focus on the original Skandapurana which lends itself well to a study of the origins and growth of the Purana texts and the religious developments that they reflect.

The sequence of the articles of this book has a purpose although each one of them can be read in itself also. The first part of Bakker`s contribution may be seen as a kind of introduction to the subject. The second part deals with a section of the text in which the differentiation into recension does not make much difference. The contributions of Torzsok and Harimoto focus on the transmission of the Purana and its development into different recensions.

The "Yoga Vasistha" is a popular text on "Avaita Vedanta", though it is more like the Puranas in form and style. It is valued for the wisdom it contains and enjoy a popularity almost like the "Bhagavad Gita".

SPECIFICATION:

Publisher :  Motilal Banarsidass Publishers 
By :     S.M. Shrinivasa Chari 
Language : English
Pages : 422 pages
Weight : 500 Gram 
Size : ‎ 27 x 22 x 3 cm
ISBN-10 :  8120841352
ISBN-13 : ‎978-8120841352
Bound : Paperback 

DESCRIPTION:

This is a scholarly book on one of the oldest living relgions of India. Tracing the basic tenets of Vaisnavism to the hymns of Rgveda the earliest religious literature of the world, the author has shown how an ancient cult has developed itself by successive stages into a well formulated monotheistic system in the hands of Ramanuja and his illustrious followers. In the second part of the book the fundamental philosophical theories of Visistadvaita Vedanta are presented to prove that Vaisnavism is not a mere religious cult, but has a credible philosophic foundation.

The book contains the role of the Ramacaritamanasa in the lives of Hindi-speaking indentured labourers and their progeny in South Africa; and their perceptions of Sri Rama and the Ramacaritamanasa. The South African Hindus of Hindi-speaking origin cherish the Ramacaritamanasa as scripture, and delve deep into the lake of Sri Rama's Acts to gain solace and guidance. Its role as an agent of religio-cultural continuity amonst Hindi-speaking Hindus clearly indicates its importance in the years to come.

The Ramayana of Valmiki is the first and the most ancient epic of India. If seers of the past wished that it should live as long as hills and dales' it is because the epic, on the main, concerns with Man and his life in this world. Its emphasis is on Dharma or righteousness in its varied forms as bind man-to-man in day-to-day social relationships. It contains precepts for the regulation of our conduct in all actions and conditions. It makes us alive to what we owe to others-to our parents, wife and children, to our friends, to mankind and to our country at large. It also teaches us to love and practice virtues and how, that way, the good ultimately becomes victorious over evil and peace reigns on earth. This study is calculated to show to the present generation how in this age of seething doubts we may still draw inspiration from that ancient epic and how most of the problems that are baffling modern society can be solved by understanding and following the precepts held out by it. It also shows how the western ethics compare with the ancient ethical notion of the Ramayana. Printed Pages: 229.

In ten short works contained in this volume, Tulsi composes verses on themes which evaluate his religious perspectives. Only three of these works are based on the deeds of Rama: In Baravai Ramayana, the rapture of devotion in the Name of Rama is brought out; in Ramalala Nahachhu Tulsi reiterates his faith in the Saguna form of Rama; in Ramajna Prashna, he ostensibly reads omens from the Deeds of Rama but concludes that all welfare depends on the devotion of Rama. Three of the works: Sankata Mochana, Hanuman Bahuka and Hanuman Chalisa are dedicated to Sri Hanuman. Tulsi's avowed principle was 'greater than Lord, the Lord's devotee take to be.' In the long poem Janaki Mangal Tulsi sings of the wedding ceremony of adi-shakti Sita to Rama. In Parvati Mangal, he departs from the story of Rama and sings on the wedding ceremony of adarsha-nari Parvati to Lord Shiva. In Vairagya Sandipini Tulsi observes that vairagya is not renunciation of the worldly duties but of Ego and bonds of 'I and mine.' Krishna Gitavali is a work totally unconnected with the story of Rama, the only common link between them being the supremacy of devotion and bhakti which is the reason for this work finding place in this anthology. Printed Pages:218.

The world is the stage on which the Lord played the part of Rama as the ideal son, brother, husband, step-son, and king. The story of Rama and Sita is verily the story of humanity. Sita, Rama's devoted consort, enacted the role of the dutiful, chaste wife who cared for nothing but her beloved Rama. Lakshmana was the perfect brother, and Bharata and Shatrughna were exemplary in their devotion to their step-brother, Rama.

The next main character, Hanuman, is the embodiment of a surrendered devotee the pinnacle of Bhakti Yoga. The ten-headed Ravana, who plays the antagonistic role, symbolizes our ten senses (5 senses of knowledge and 5 senses of action). During the war, Rama beheads Ravana, which is characteristic of a yogi conquering the senses.

The characters in the Ramayana relate to our own human drama. The Ramayana teaches us a way of life. It shows how to have pure love among family members and toward society and gives us a
method to control the ten senses and the mind for inner peace and spiritual bliss.

Singing the Lordís name on the gross plane can bring us to the transcendental level where sound manifests as pure energy. The name and form disintegrate in Pure Consciousness and ultimate peace is experienced. Repetition of the Lord's name in the form of japa or kirtan will bring the transcendental, blissful experience attained by the great devotees and saints like Bhakta Mira
Bai, Tukaram, and in the present time, Sri Sant Keshavadas, Santji has followed the tradition of our great saints and devotees of the past and has now brought the story of the Ramayana for 20th century man.