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.

Philosophy and religion were never kept apart from each other in Indian philosophical tradition. The Vedas, the Upanisads and the Bhagavadgita provide a strong and unshakable philosophical foundation to Hinduism. In the present book, Dr. Misra has made a reinterpretation of the religious and philosophical thought of these sacred and immortal works. It has been found necessary in order to dispel the misinterpretation of Hinduism and meet the challenges that confront it today at the ideological and practical levels. The concepts of the Absolute, Brahman, of man and the world, the destiny of man and other fundamental issues have been discussed with great clarity, thoroughness and depth. The author has brought into clear focus the unique features of Hinduism and its intellectual depth and spiritual grandeur. A distinguishing feature of the present work is that the fundamental ideas of Hinduism have been compared with that of other religions, specially, Christianity and with the great idealistic tradition of the West. The author has also made a critical analysis and evaluation of some current ideas of contemporary Western thought. The present work provides ample evidence of the author's conceptual ability, originality and intellectual integrity. Printed Pages: 646.

The message of the Gita has an important and a practical bearing on the problems of the modern age. It shows a way out of the complexities of the mind to complete and unfettered freedom of the Super-Mind. This path is not meant only for the few, it can be trodden by all who seek freedom from life's entanglements. In an age where the individual is becoming more and more insignificant due to the impacts of political, economic and social forces, the Gita brings to man a message of hope and cheer, for it shows a way of life which leads to the regaining of his lost significance, and the spiritual regeneration of man is indeed the way to the creation of a happy society.

Introduction

The Great Scriptures of the world are beyond the limitations of time and space: they are Eternal and Universal. The Bhagavad Gita belongs to this category of scriptures and as such it is not a Book merely for the Hindus; its message has a universal application. It is as fresh today at it was when given to Arjuna many centuries ago. In fact modern man is in need of the message of the Bhagavad Gita if he is to find freedom from the tensions and anxieties brought into his life by the scientific and technological developments of today.

What indeed is the problem of the modern man ? The new advances in science and technology have brought about an utter confusion of values in the life of men and women living in the present-day civilization. There is increasing stress on quantitative rather than qualitative values. His inner life is poor and he is striving to free himself from the thralldom of this poverty by acquiring more and more of the material things that science and technology have made available. Man is seeking a physical solution to a problem which is fundamentally psychological. He thinks that science, being so powerful can solve the problem of speed, it can give no guidance as to the direction that one must follow. He has lost sight of the fact that while science can give comfort, it cannot give happiness; for happiness consists not in the possession of things, but in freeing the mind of all its inhibitions so that it is rendered pure and innocent. While the modern age has known the conquest over matter, it has yet to learn the secrets of conquering the mind – and without the latter the former is not only meaningless but positively dangerous. Man may have gained in knowledge, but he lacks wisdom. Unless he can transform knowledge into wisdom, his future and the future of the entire race is dark and dismal. In other words, man needs today, above everything else, a Right Philosophy of life.

The Geeta is an intimate dialogue between God and man. The God-incarnate is Lord Krishna and man is represented by the Mahabharata hero Arjuna. It is intimate because the esoteric wisdom imparted therein, says the Lords, is "is more secret than secrecy itself" (XVII. 63).

A great battle is to ensue between the two royal clans of Kauravas and Pandavas. Arjuna requests
Krishna, who is acting as his charioteer, to take him between the two standing armies so that he
may have a look at those who have gathered to fight with him. There Arjuna is overcome with grief and refuses to raise his bow against his respected gurus and elders, and other kith and kin. At this critical juncture Lord Krishna explains to him what is right and what is wrong, and how by adhering to dharma a person can earn the highest virtue.

Every human heart is like a battlefield of good and evil forces. At times a person is not able to
decide the right course of action. He is deluded and confused. When confronted with such a
situation, he can turn to the Geeta, it will not fail him. The book therefore is of universal appeal which offers satisfactory solution to basic human problems. Whatever page you turn, and whichever verse you read, it is bound to elevate and inspire. It is not the book of a particular race or religion but the common heritage of the entire mankind.

The general theme of the dialogue is the realization of the Supreme-Self through the constant practice of Yogic entity. Sri Krishna declares that those who strive, endowed with the spirit of selfless action, Yajna and Yoga, perceive the Lord dwelling in the self. Sri Krishna gives a
definite promise of His grace in the words, "Resigning all the Dharmas, seek refuge in Me
alone. I shall liberate you from all sins Grieve not."

About The Author

Prabha Duneja,founder and president of the Geeta Society, is also an active member of the Women’s Federation for World Peace and the United Nations Association, USA. She is also the chairwoman of the Women’s Interfaith Circle of Service/CC-URI and a recipient of the Global Citizen award, given by UNA-USA. She travels extensively and is frequent speaker at the Commonwealth Club San Francisco, the Parliament of World’s Religions, schools, universities, churches, mosques, and interfaith conferences.

Mrs. Duneja, a graduate from the Sanskrit University of Kurukshetra, is a well-known Vedic scholar and a devotee of Lord Krishna. She is the author of Hinduism: Scriptures and Practices, Mantra and the Modern Man, Bhagawad Geeta: The Gospel of Timeless Wisdom, and has also recorded several series of lectures on the science of yoga and meditation, the secret powers of mantra, and The Bhagawad Geeta.

Forming an important part of the epic literature of India, the Puranas are indispensable source for the cultural history of India. They have been held to be of great importance and were considered sacred and are mentioned along with the four Vedas, Itihasa, etc., and called as the fifth Veda. They throw a flood of light in regard to the history, religion, rites and customs, language and cultural aspects of ancient India and are thus immensely useful for the scholars interested in the study of the subject. Of the eighteen Puranas, Srimad-Bhagavatam of Krishnadwaipayana Vyasa is most popular work and occupies an important position. In the twelve books, with three hundred and sixty chapters and eighteen thousand slokas, it deals with cosmogony, genealogies, myths, legends, etc., and enumerates in detail the avataras of Lord Vishnu with particular reference of Lord Krishna. It is a work of profound religious import enshrining in it the noble ideals of Bhagavata Dharma. In its vast framework, it encompasses the sublime concept of bhakti and mysticism. The thread of connected stories that runs through the work provide the base not only for the profound and mystical philosophy of life but also succour to those in quest for peace. The formidable task of translating of this enormous work from original Sanskrit into English has been ably accomplished by J M Sanyal for the benefit of those who would like to delve into the mysteries of Srimad-Bhagavatam. Printed Pages: 1475.

INDIAN MODERN RELIGIOUS MOVEMENTS RELIGION HISTORY PHILOSOPHY KASHMIR SRIMAD BHAGAVATAM

The book is an epoch-making work-a paradigm-shift in Vedic studies-which identifies soma as electrum (gold-silver metallic compound). Soma is referred to in the Rgveda as the soul of the yajna (atmayajnasya). The path-breaking identification is based on textual evidence and a penetrating analysis of the Indian alchemical tradition, spanning nearly five millennia. The author is also the discoverer of the integrating role played by the mighty Sarasvati river adored in the Rgveda as the best of mothers, best of rivers and best of goddesses. Sarasvati and soma are no longer mythology but relevant to present-day children, respectively, as the repository of groundwater sanctuaries in north-west India and the metallurgical tradition starting with the Bronze Age Civilization, c. 3000 BC. Sarasvati and soma are the symbols of the great Indian traditions of devi worship and personification and deification of natural, material phenomena. The tirthas along the rivers are reminders of the critical nature of water management problems all over India and soma as an integral part of the yajna process, is the embodiment of the scientific, technological and materialist temper of ancient India. Printed Pages: 346.

This book provides a complete view of the world's most ancient scripture, the Rgveda. Here each Vedic word, which at first sight appears cryptic and mysterious has been explained in lucid terms after analyzing it down to its root and sound, so that the real intention of the rsi who compiled the hymn is made clear. Those readers who are interested in the real ethos of our First Book of Knowledge on which is based our Hindu dharma and culture, will find this sample survey of One Hundred hymns most engrossing and helpful in understanding the whole ethos of the Vedas. Printed Pages: 889

The Vedas are the foundation on which the imposing Hindu religious edifice is built. The Yajurveda contains hymns taken from the older Rigveda and prose passages which are new. The hymns display considerable deviation from the original Rigvedic text. It can be called a priestly manual; for it lays down rules for the performance of various sacrifices. It has two samhitas or a collection of hymns of mantras; these are Taittiriya Samhita and Vajasaneya Samhita, popularly known as Black and White Yajur respectively. The subject-matter of both the samhitas is almost the same, though the arrangement is somewhat different. Of the two the Vajasaneya Samhita is planned in a more systematic and orderly manner than the other. It also contains some texts which are not found in the Taittiriya Samhita. This translation of Yajurveda by Devi Chand is based upon Swami Dayanand's interpretation. The translator has provided references in the footnotes to the different views of other scholars. To bring home to the common man the message of the Yajurveda, he has spared no pains to remove all obscurities inherent in the old form of Sanskrit which was in vogue three thousand years ago. The introduction and the index are added to help the reader. Everyone interested in the Vedas will find this book indispensable. Printed Pages: 480.

Are the Vedas three or four in number? The Western scholars basing their arguments on the Purusasukta and the word abhicara meaning sorcery and charms have concluded that the Vedas are three and Atharvaveda does not belong to the main body as it deals with black magic. This conclusion is wrong; for, the Atharvaveda deals with all those evils that have plagued mankind from the dawn of creation and suggests remedies in the form of medicines and prayers. From the point of view usefulness, the Atharvaveda is the best for man, as it has prayers for his well-being. Devi Chand's translation is based on Swami Dayanand's interpretation. He has also made use of the commentaries of eminent Indian and foreign Vedic scholars. He has spared no pains to bring home the message of the Atharvaveda to contemporary man. The notes, index and the introduction adds to the value of this book. All those interested to find solutions to the myriad problems that affect them everyday shall find this book highly useful. Printed Pages: 949.

This book occupies a very important position in the study of the history of religions. It traces the earliest stage in the evolution of beliefs which constitute the source of religious concepts of the majority of the modern Indians. The book is divided into seven chapters and is well documented with Sanskrit and general index. This book is definitely a valuable contribution to the Vedic mythology. Contents: Introduction Vedic Conceptions of the World and Its Origin The Vedic Gods Mythical Priests and Heroes Animals and Inanimate Objects Demons and Fiends Eschatology Arthur Anthony Macdonell, M.A., Ph.D. (1854-1930), of Corpus Christi College, Oxford, was Boden Professor of Sanskrit and Fellow of Balliol.