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.

The Ramayana is always a fascinating study. This Adi Kavya coming from the pen of one of India's greatest poets has exercised a very powerful influence on the life and thought of millions of people of India over the ages. A voluminous work like the Ramayana can certainly be expected to be a good repertory of all kinds of information, historical, social, religious and cultural. So can it be a good index of the language as it obtained in contemporary society. The present study is the first attempt of its kind analysing and critically evaluating the language of the Ramayana in all its varied aspects and, therefore, fulfils a long-felt desideratum. The twenty-four thousand verses of this great epic of India have been given here the most searching treatment and fresh ground broken in more ways than one. The study of the Ramayana synonyms, phonetic tendencies, onomatopoeia, prepositional verbs, usage, etymologies and un-Paninian forms, to mention only a few of the many topics dealt with exhaustively here, is bound to interest students of Sanskrit language in general and Linguistics in particular. The treatment of the subject is scientific throughout. The work is well-documented. Printed Pages: 314.

The Bhagavad-Gita has the original Sanskrit text with Roman transliteration, and a lucid English rendition. Concise and to the point commentaries of two hundred twenty seven (227) selected key verses are provided. One hundred thirty three (133) verses are printed in red to enable the first-time readers to study these verses before delving deep into the vast ocean of transcendental knowledge. The teachings of saints and sages of major religious denominations as well as world leaders and scholars have been included. Quotations from the Vedas, Puranas, Upanisads, Smrtis, Ramayana, Mahabharata, Bhakti-sutras, Brahma-sutra, Yoga-surra, as well as other major scriptures of the world such as the Bible, Dhammapad and Koran have been incorporated to underline the basic unity of all religious thoughts and to promote the universal brotherhood of mankind. Epilogue, references, Sanskrit transliteration and pronunciation guide, glossary and index are provided. A guide to meditation, beautiful pictures and Gita Calisa are included for daily Sadhana.

Dr. Ramananda prasad, Engineering Graduate, IIT, Kharagur India; M.S., University of Toronto; Ph.D., University of Illinois, has published several papers in the Journals of the American Society of Civil Engineers. Dr. Prasad founded the American Gita Society, with an aim to serve the humanity through the teachings of the Bhagavad- Gita and other scriptures, and to establish harmony between all cultures, races, religions and faiths of the world through the immortal teachings of all great masters, and major scriptuees.

The Gita is a doctrine of universal truth, the Sanatana dharma, commonly knoum as Hinduism. It has the capacity to come down to the level of the reader and raise him to peace of mind.

The originality of the author/compiler lies in providing a suitable gloss all the important stanzas. While doing this, he has drawn upon authentic sources of Indian philosophy and history, and has juxtaposed quotes from the teachings of other religions.

The Ramayana or the story of Rama, has been dominating the Indian religious scene from the time immemorial. Before composition of the work of poetic excellence to be the pioneer of the same, the story was available in fragments in different parts of the country. Though the sage Valmiki was inspired by the sage Narada for composing the Ramayana but Valmiki had to collect several fragments of the story from various regions of the country. Once the story was composed in poetic form, there was a great boost in the popularity of the theme and soon there arose the urge with the people to listen or to recite the Ramayanas in the languages they spoke. As a result of this, several Ramayana in the regional languages were brought out from time to time in the past particularly in the medieval period. The Giridhara Ramayana in Gujarati comes under such types of works, which was composed by Giridhara, a great son of soil, in Gujarati language. The most astonishing aspect of this work has been that it provides occasionally the study of the selected events as discussed in other works, which highlights its unique nature. The English version of the text now produced, will securely interest the readers in country and abroad. Printed Pages: 517.

Through the structure of the popular Ramayanas composed in Assamese, Bengali and Oriya based on the version of Valmiki, the poets are eclectic in their choice of material and freely select episodes from the Puranas, Sanskrit devotional Ramayanas, Sakta works and the oral tradition, as long as these are not in direct conflict with Valmiki. Unlike vernacular Ramayanas in some other regions of India, here poets do not allow the narrative to be overwhelmed by theological or sectarian concerns. Many apocryphal episodes common to all three literatures do not seem to be found outside Eastern India. Printed Pages: 207.

The present book is an English translation of Mahipati's Marathi poem Bhakta-Vijaya which records the legends of Indian saints, irrespective of their difference in caste, community, creed, language and place of origin.

Thus we have the record of different saints - Yayadeva, Jnanadeva, Namadeva, Ramananda, Tulasidasa, Kabir, Suradasa, Narsi Mehta and Guru Nanakadeva. A lot of information is available on Ekanath-the greatest scholar-philosopher-saint-poet-cum-social reformer and the towering personalities Tukaram and Ramadasa. It also records the miraculous and fascinating legends of several saints, how they spread the Bhakti cult, how they struggled against discrimination between man and man and how they tried to uproot the malpractices which prevailed in the name of Religion in those days.

In this weighty volume two parts are contained with Appendices of words, names and index for ready reference.

In the Tamil country of south India, during the last millennium, a powerful cult of saints has been in existence. These saints referred to themselves as adiyar or tondar, both words meaning "slaves"-of the Lord. Although the south Indian saints are lesser known than those of northern India, or of Europe, they are in a manner more significant. For the sacred canon of south India, both the Saivites and Vaishnavas, consists of the poems composed by these saints. Their hymns are chanted daily in the southern temples, and often sung in homes and at festivals. In the field of art too, the saints of south India occupy a unique position. Images of the complete group of saints, sixty-three Nayanmars in the case of Siva and twelve Alvars in the case of Vishnu, are to be seen in every temple in the Tamil country. Placed beside the shrine of the god, the saints are anointed, clothed and worshipped, being an integral part of temple rituals. To view the art forms in their totality and to appreciate the saints and the status accorded to them in the Tamil country, the author introduces their biographical details, the milieu in which they functioned, and includes selected translation of their poems. A complete picture emerges when the strands of poetry and religious history are brought in to highlight a study of the art. This is not simply a book about images of the saints, but one that will appeal to students of religion and literature. This original and exciting book is of relevance for the history of ideas. Printed Pages: 218 with 87 b/w illustrations.

Narsi Mehta was the greatest and perhaps the most significant bhakta-poet of Gujarati. His 100 songs translated here include 40 songs of the Smgara na pado, 30 verses of Smgara Mala and 30 philosophical/devotional songs. The 70 verses from the two Srngara collections treat the theme of Radha-Krsna love play in a manner similar to the Gita-Govinda. A hundred songs, representative of Narsi Mehta`s philosophy, social message and the portrayal of love-play between Radha and Krsna are for the first time translated into simple and direct English verse.

Specification:

• Product Code: 14079-H
• Publisher : Sri Ramanasramam
• Edition : December 31, 2004
• Pages : 275
• Weight : 450 gm.
• Size : 8.5 x 5.5 x 1 inches
• Cover : Hardcover
• Auther : Shyamal Banerjee 
• Language : English
• ISBN 10: 8121510856, ISBN 13: 9788121510851

Description:

Ramprasad Sen was born in the second decade of the eighteenth century in Halishahar in (then) Bengal. He was a great saint in Shakta cult. But, he was too natural a poet and composer. The songs are hymns to Goddess Mother Kali couched in rustic words and symbols of everyday life. Yet, most of this symbolism is a rare mosaic of the occult mystery of Tantrashastra and carry a double meaning. Thus, flying kites, the blind ox trudging routine endless circles of the village oil-machine (ghaani), the small town courtroom, the sailing craft of life-are all symbols of the highest mystic Shakta worship of Goddess Durga or Kali (Mahashakti). The English rendering aims to echo the nuances of the original in its threefold uniqueness: (a) simplicity and rustic symbols, (b) their inner spiritual mystique, and (c) muse and rhymes. The volumes will treat the English speaking world to a taste of this rare Indian spiritual songs and poetry. Printed Pages: 299.

Ascetics and mystics have played a prominent role in the development of nearly all religious traditions. The particular importance of such figures within Hinduism is especially evident in the traditions recounted of the Seven Rsis--the seven archetypal sages or seers who are depicted as being more important and powerful than even the gods themselves: indeed, through their asceticism the Rsis become the progenitors of the gods, as also of men, demons and all other orders of creation. Traditions of the Seven Rsis is the first systematic study of these traditions, and consists of two separate but closely related parts: the first part is a text-historical examination of how and when different traditions were formulated, while the second part explores the various activities and ideas associated with the Seven Rsis. Basing his study on the Sanskrit sources, but making use also of Tamil, tribal and non-Indian sources, Dr. Mitchiner sets out the main traditions associated with the Seven Rsis and traces the underlying themes in those traditiions--particularly that of the creative role of these ascetic figures. The work encompasses a wealth of original literary material, much of it previously untranslated, and is both a sourcebook of the Rsi traditions and a study of the historical development, symbolic meaning and interconnectedness of those traditions, illustrating above all the dynamically creative role of the ascetic and mystic within Hinduism.

Ramanuja is largely viewed as a philosopher and thinker of supreme merit. However in this present work, The Mysticism of Ramanuja, the author has attempted to present him in a new perspective, i.e., as a mystic and saint. This has been achieved by examining his many writings and detailing his innermost encounters with the Supreme Brahman. This work is a culmination of ten years research and author has based this study on the works of eminent indologists like Karmarkar, Thibaut and Van Buitenen, as well as world renowned scholars in mysticism as Rudolph Otto, Evelyn Underhill and William Johnston. It also includes a comparative study of the teachings of Ramanuja with those Christianity, something which has rarely been attempted earlier.

About the Author

Dr. Cyril Veliath S.J. is a Roman Catholic priest and a member of the Jesuist order (also known as the Society of Jesus). He spent several years in Pune where he conducted his research. He is now the Professor of Indian Philosophy, at the Institute of Indian Culture, Sophia University, Tokyo, Japan.

There are over one hundred Upanisads, of which, the following ten commented upon by Sankaracarya, are regarded as genuine and, therefore, most authoritative: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya and Brhadaranyaka.

The Isa-Upanisad teaches that both knowledge (vidya) and action (avidya) are necessary for attaining immortality. The Kenopanisad lays down that Brahman alone is the power that makes the senses function. The Kathopanisad contains the famous dialogue between Naciketa and Yama. The Prasnopanisad contains Pippalada`s answers to philosophical questions put by his six disciples. The Mundakopanisad classified knowledge into Para and Apara and discusses the nature and the means of meditation upon Brahman, its result and, Brahmanirvana. The Mandukyopanisad describes, in course of explaining omkara, the three stages of soul, known as Jagarita, Svapna and Sususpti, as well as the fourth stage of Advaita. The Taittiriyopanisad deals with certain Dhyanas and instructions as means to the realisation of Brahman. The Aitareyopanisad discusses cosmogony, rebirth and immortality. The Chandogyopanisad discusses, inter alia, the significance of the mystic syllable om, meaning of Gayatri, the problem of being and non-being, appearance and reality, individual and universal spirit, subtlety and immanence of Atman, self and reality, etc. And, lastly, the Brhadaranyakopanisad contains some interesting parables and accounts of philosophical importance, ritualistico-philosophical description of the cosmos, poetico-physiological description of the self etc.

Recent years have witnessed continued and growing interest in the massive and fascinating poems now as the Sanskrit This interest has manifested itself in the continuing translations of texts, a steady stream of publications and numerous scholarly meetings of Sanskrit epic scholars. A number of these scholars assembled in Helsinki to constitute the Epic Section of the 12th World Sanskrit Conference in the summer of 2003. The present volume places before the Indological community the sixteen learned papers presented at the conference by the distinguished group of scholars who were in attendance. The topics and methodologies of the authors are as varied and diverse as the contents of the monumental poems themselves but each contribution sheds new light on some aspect of the genetic and/or receptive history of these works, their relationship to each other and to other Indic texts, or the representation and analysis of specific characters and episodes in the poems.

The style of the Upanisads is very peculiar. But still it was quite intelligible to the great scholars of the Vedas (mahasrotriyah) about
whom we hear from the Chandogya Upanisad. We live in an age far removed from the age of these great scholars. As a result, we find the texts of the Upanisads to be very difficult to comprehend. Now commentators come to our help. They elucidate the texts and make them
intelligible to us.

A good commentator should have three essential qualities. First, he should be well versed in all the original texts of the Upanisads. Second, he should have the skill to logically analyse the texts and successfully bring out their true import through the analysis. Third, he should be absolutely sincere in interpreting the texts. Generally speaking, the commentator is learned and skilful but not sincere in the work undertaken by him. Instead of elucidating the texts for the sake of making them intelligible he often uses elucidation as a means for getting support for his preconceived notions. As a result, he gives up the primary senses of the original words and puts into them his own personal ideas.

This book is intended to offer a new perspective to the study of the Upanisads. It will be surely helpful to all students of Indian
Philosophy, particularly those studying the texts of the Upanisads. It contains valuable information and insights not obtainable from the
current literature on the subject.

There are twelve authoritative Upanisads. This study covers eight out of the twelve-Isa, Kena, Katha, Mundaka, Mandukya, Svetasvatara, Chandogya and Brhadaranyaka. Its aim is to prove how discrimination and reliance on the original texts are the real sources of help in reading the Upanisads. The help given by the commentator is acceptable to the extent he is faithful to the original texts. Otherwise it is not indispensable. Trustworthiness of a commentary is determined not by the large support received from scholars but solely by the measure of its fidelity to the original scripture.

The Upanisads: A Study of the Original Texts is intended to offer a new perspective to the study of the Upanisads. It will be surely helpful to all students of Indian Philosophy, particularly those studying the texts of the Upanisads. It contains valuable information and insights not obtainable from the current literature on the subject.

The present volume is intended as a supplement to Lanman's Sanskrit Reader. It is hoped that its focus on the early upanisads makes the transition easier from Lanman's classical and epic selections to the language of the Vedic tradition.