Books

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.

Indian culture is rich and its philosophy is robust, deep and capable of providing convincing answers to all questions. Since explaining the details of advanced philosophy to a layman is very difficult, our ancestors have devised the method of cultivating rituals. Among such rituals is the process of worship. Images, charts of mystic diagrams, paintings, stones and gems have been prescribed for daily worship to the common man. This book is an attempt to explain various forms of Vishnu and iconographical details of such images and also tries to bridge the gap between ritualistic approach to religion and the philosophical background of society. It is a guide to iconographic descriptions for the philosopher and a philosophical account for the simple devotee.

This book is also a window into the evergreen forest of Indian narratives and is full of narratives related to Vishnu's avataras as well as popular tales associated with popular temples. Individual chapters have been dedicated to every form listed in the Shrimadbhagauata. Details of iconographical proportions, interpretations of mudras, ayudhas, and bhangimas have been researched out of authoritative texts of Agamashastras and Shilpashastras. Many unknown forms of Vishnu like Badarayana, Shimshumara, and Gandabherunda have been included to widen readers' intellect. Besides these, Appendices 11 and III deal with Vishnu ayudhas and Vishnu pariuaara, respectively. As the title suggests, the book, however is small, but definitely, is a step toward the infinite.

About the Author

The author, S. Deepak Raj, is a multifaceted genius, having diverse interests in varied spheres of knowledge. Although a Computer Engineer by profession, teaching in an engineering college of repute in Bengaluru, he remains a seeker of the Absolute Truth--God! He believes that the ultimate goal of every living being is to attain freedom from the cycles of birth and death, and to attain moksha which is nothing but an experience of real bliss.

His quest and indomitable thirst for knowledge has made him explore the limitless ocean of our ancient Indian texts-Agamashastras (Vedas), Shrimadbhagauata, Upanishads, Puranas, Tantra ocuments, Shilpashastras, etc.

As an only child of very learned and pious parents, he has combined his acquired knowledge with the imbibed one through his growing years, weaving it into a golden fabric through his simple, yet effective narrative-in an attempt to introduce his favourite God and personal deity Vishnu, to the reader.

Gita Sadhak Sanjivani

The book contains Hindi commentary,
special notes: principal subject and letters in bold type.
Its paper-book is also available in Gujarati, Oriya, Telugu, Kannada and Tamil.

 

This is an excellent commentary on Gita by Swamiji. Most revered Swami Ramsukhdasji has searched out many secret and valuable jewels of spiritual ideas from this unfathomable sea of Bhagavadgita and has very kindly given for the welfare of householders and the public at large studying which they may easily attain highest bliss. Revered Swamiji has written this commentary not for profounding any philosophical view-point or for show of his erudition but he has made this fine endeavour for the spiritual benefit of the practising strivers. This commentary is available in different sizes, languages, and in attractive various forms proved itself as a Guru just like a true guide.

• Author : Swami Ramsukhdas


• Language : Hindi


• Cover: Hardcover


• Publisher: Gita Press, Gorakhpur


• Language: Sanskrit Text With Hindi Translation


• Size: 19 cm x 28 cm


• Pages: 1264


• Other Details: Weight of the Books : 1.7 kg

Sri Ramacaritamanasa of Gosvami Tulasidasa enjoys a unique place among the classics of the worldís literature. It is a fine specimen of most exquisite poetry and can compare favourably with the best poems of the world. It was considered to be the best work on Devotion by Mahåtmå Gåndh∂, the Father of the Nation. It is universally acclaimed by all classes of people from Bihar to Punjab and Jammu & Kashmir, and from the Himålayas to Gujarat and Maharashtra. In fact, over the years its vast popularity has spread throughout the country and abroad. In a moving tribute to the great saint, Bhårata Ratna

Shri C. Rajagopalcari wrote :
“Tulasidasa made his vision of God into a concrete reality for the commonest of men around him. Tulasidasa could have made himself as grand or obscure as any philosopher, ancient or modern, for he had learning enough for it; but he was too pious to lose himself in that manner. His great love of the common folk enabled him to produce a work (Sri Ramacaritamanasa) that has stood the test of centuries like a rock among philosophers, pandits and lowly men and women”

• Publisher: Gita Press, Gorakhpur


• Cover: Hardcover


• Language: A Romanized Edition with Transliteration


• Size: 11.0" X 7.7"


• Pages: 1118 (B & W Illus: 8)


• Other Details: Weight of the Book: 1.390 Kg.


• Size : 19 cm x 28 cm

Sharada Pradeep: Elevation of Education, Spiritual Remedies.

In a most comprehensive and thorough analysis, the present work identifies Mithuna or Male-Female theme as a symbol pure and simple that occurs and recurs under many contexts and representational assumptions in different phases of Indian culture, art and thought. The author has brought out an exposition of the Mithuna symbol treating fully its implications in manifold contexts and areas of thought such as One And The Many, Male and Female, As An Idyllic Concept, Dampati, Incomplete Mithuna, Eternal Mithuna And Sahaja. As such this symbol now forms the key to analysing several basic ideals permeating different Indian metaphysical systems and mythical formulations as well as their tangible projection in art and iconography through the ages. The accented expression of Mithuna in Indian art and ritual has ever been a thing of wide interest both to scholars and general readers. Dr. Agrawala's work studies this greatly fascinating subject in a new and comprehensive setting, treating the Indian Male-Female theme for the first time in the widest possible range of its existence from prehistoric ages to pre-modern times and of its multiple presence in religious, social and philosophical ideologies and art. Printed Pages: 140 with 223 b/w and 18 four-colour illustrations.

Abhimanyu, like a shooting star, illuminates the horizon of the Mahabharata epic for a few moments and vanishes in trails of glory.

Abhimanyu's father was the great Arjuna. His mother, Subhadra, was the sister of Lord Krishna. In spite of being overshadowed by such powerful personalities, Abhimanyu had no difficulty in finding his rightful place among the greatest of his time.

We know little of Abhimanyu's childhood except his lineage. His marriage to Uttara remained in the shadow of Arjuna's overbearing presence. But in the battlefield of Kurukshetra, he came into his own and proved his mettle. His humility as seen in his obedience to Yudhishthira, his idealism in taking up the fatal assignment and his courage in confronting the enemy -all these proclaim a hero greater: than any of the Pandavas.

It took seven of the greatest on the Kaurava side to vanquish the young lion that was Abhimanyu. Youth has seldom scaled such heights in any epic known to mankind.

Vishwambhar or Chaitanya Mahaprabhu as he was later known, was born at a time when a very large area of northern and eastern India had come under Muslim rule. He showed the people a simple path to reach God, which later came to be known as Gaudiya Vaishnavism. Chaitanya not only stemmed the tide of conversion to Islam, but also provided a new life force to Hinduism.

Of the many ways by which devotees can reach Him, Krishna highlights this simple one in the Gita: "Sarvadharman parityajya mamekam sharanam vraja" (Forsaking all dogmas of religion, take refuge in me). This complete surrender to God, known to Vaishnavites as "Prapattivada" leads to Krishna or Rama (both incarnations of Lord Vishnu). To attain complete surrender, Chaitanya emphasized the gopibhava, the method of worship adopted by the damsels (gopis) of Vraja. They loved Krishna deeply, expecting nothing in return. Chaitanya also shunned casteism and preached that all men were equal. "Don't ask a Vaishnava what his caste is." Said the Vaishnavites, "because he who worships Vishnu is His."

But even while preaching love and brotherhood, Chaitanya taught people not to yield to injustice and untruth. Perhaps the first ever non-cooperation movement (satyagraha, as Gandhiji later called it) was launched by Chaitanya. When the Kazi of Nabadwip forbade the singing of bhajans in the open, Chaitanya ordered peaceful mass singing, leading a peaceful procession of hundreds who sang all the way to the house of the Kazi. So

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Known as the Land of the Rishis of Rishi Bhoomi, India proudly claims the heritage of the rishis(sages) as its own. Here, Vishwamitra stands out as a superlative example of the accomplishments of the rishis.
Vishwamitra was a Kshatriya king who constantly explored the realms of immortality beyond the kingdom of earth. His confrontation with Sage Vasishtha convinced him of the superiority of spiritual power over physical strength, and so he set out to attain it.
When he was given the status of Rajarshi, he was not content. This was because the word connoted a rishi who was born a Kshatriya and was considered inferior to a Brahmarshi, a rishi who had been born a Brahmin.
The arduous paths that Vishwamitra had to tread to conquer his passion in order to reach spiritual heights are described in detail, giving us a glimpse of the glory of the rishis.
India was later named after Bharata, the grandson of Vishwamitra.

The encounter between Hanuman, the monkey hero of the Ramayana and Bheema, the mighty Pandava prince, is one of the most dramatic incidents in the Mahabharata.
Hanuman is the son of Vayu, the wind-god; and Bheema is the son of Kunti, born by the grace of Vayu. Thus the two can be considered brothers. Hanuman is described as a Chiranjivi - an immortal. This explains how the meeting between the two was possible, though Bheema was born many centuries later. The episode also emphasises the feminine intuition of Draupadi who unerringly chose Bheema for a risky and romantic errand.

Lord Vishnu is known as the preserver in the holy Hindu trinity along with Brahma, the creator, and Shiva, the Destroyer. Whenever evil is on the rise, Vishnu descends onto the earth to uphold righteousness, preserve justice and annihilate sins.
Vishnu has countless incarnations, but the complete incarnations are ten in number nd are called Dasha Avtar. These ten start with the form of a fish and work their way up to the human form, cast in the image of god.
The tales of these descents or avatars told in various Puranas have contributed in no small measure to make Vishnu one of the most popular Hindu deities. His worshippers are called Vaishnavas. Of the eighteen major Puranas, six are known as the Vaishnava Puranas as they eulogise Vishnu and depict him as the Supreme Self.
According to some scholars, the identification of Vishnu with Vasudeva-Krishna, the deified Yadava hero, contributed significantly to the rise of Vishnu as the greatest of the gods in the hierarchy of the Hindu pantheon. In fact, Vasudeva-Krishna came to be considered the eighth avatar of Vishnu.
Vishnu inspires more love than fear in his devotees. The Bhagwat Purana, from which the tales in this Amar Chitra Katha have been adapted, abounds in narratives of the benevolent acts of Vishnu. Although he is kind and sympathetic, he is never taken in by the apparent devotion of the wicked and wily. Even when they suceed in wresting favours from the other deities, Vishnu maneuvers to bring about their destruction without falsifying the boons given to them by the gods.

The Ramayana is the earliest epic poem written in Sanskrit, and is the oldest work of poetry. Its author, Sage Valmiki is known as the ‘Adi Kavi’ or pristine poet.
It is said that the poem flowed form the compassionate heart of Valmiki when he witnessed the sorrow of a female Krauncha bird when the merciless arrow of a hunter killed its mate. This ‘spontaneous overflow of powerful emotion’ saw the creation of a powerful epic that still inspires that soul of India, 2000 years after it was first written.
The Ramayana is such an integral part of our heritage that our apparent diversities are reflected in differing versions written in various languages. The Ramayanas of Kamban, Tulsidas, Kirtivas and Tunchan, are variations of the same theme.
This sublime theme is embodied in the character of Rama and Sita – the highest ideals of ‘men’ and ‘woman’. The idea that God fulfills Himself through the best of men is conveyed through Rama’s life.
This is the sotry of the Ramayana. The story narrated in the following in the pages is based on Ramcharit–Manas of Tulsidasa.

The story of rama from Valmiki's Epic Ramayana has been often retold with variations, and several versions of it exist in india and other Asian countreis. This story of dasharatha, the father of Lord Rama, is largely based on the legendary epic of Valmiki.

Ravana, the rakshasa king of Lanka, had performed severe penances and obtained a boon from Brahma. No celestial being,be it a yaksha, a gandharva or deva, could kill him. Armed with this boon. he invaded amaravati, the city of the devas, and wrecked havoc among its inhabitants. Distressed, they appealed to Lord Vishnu.

On earth, at that time, Dasaratha, the prosperous, wise and just king of Ayodhya, was engaged in performing a series of sacrifices in order to obtain a son. To help the devas, Vishnu decided to manifest himself on earth and destroy Ravana, since Brahma's boon did not protect Ravana from mortal men. He chose to be born as four sons to the three queens of Dasharatha. As Dasharatha delighted in his growing sons, particularly in Rama, the eldest, little did he dream that a curse hurled at him in his youth would result in separation from his beloved Rama.