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From time immemorial a family Þ consisting of father, mother, son, his wife, and their childern Þ has been accepted as a sacred institution in all societies Þ urban, rural, tribal or uncivilized, or even among animals to a certain extent. In the family, besides love and affection, the main factors cementing the bond between members are some virtues and morals like obedience, faithfulness, honesty, and, above all, chastity, not only for women but also for the men. In Hindu thought Lord Shiva and Goddess Parvati are considered the ideal parents as well as the ideal couple. In four books Þ Pita, Maa, Pati and Patni Þ pleasingly embellished with self-explaining paintings, Mr K.N. Kogata and Mrs Lalita Kogata have extolled the roles, activities, and moods of these important members of the first family with charming and delightful verses.
Sree Maatre Namah Pranaams to mother. With these words starts Latitaa Sahasranaam, or the 1,000 names of Devi. The privilege you can take with your mother, you cannot take even with your father. During the nine months a baby is inside the mother, the mother gives her own food, blood and nourishment to the unborn foetus so that it could develop into a fullgrown baby. During the nine months and during child-birth, the amount of fasts, hardships, worries, discomfort, sleeplessness, and pain a mother undergoes even if you give her the whole world it is no compensation at all. Our epics, Puranas, Upanishads, etc. all extol the highest importance of a mother in society. Mother is equally revered in all cultures throughout the world. In Annapoornaashtakam, Shankaracharya says annapoorne sadhaaporne. . . maataa cha parvati devi, pitaa devo maheshwara. . . . That means, Shankaracharya sees Parvati as the universal mother and lord Shiva as the universal father. In a similar way, the Kogatas have seen Parvati and Shiva, and have beautified this book with pleasing illustrations of both of them in different activities and moods, followed by charming and delightful verses.
The Madhuravijayam (Sanskrit: मधुराविजयम्), meaning “The Victory of Madurai”, is a fourteenth-century CE Sanskrit poem written by the poet Gangadevi. It is also named the Vīra Kamparaya Caritam by the poet. Gangadevi, also known as Gangambika, was a poetess in the Vijayanagara Empire during the fourteenth century and chronicled the story of the victory of her husband, Kumara Kampana, son of Bukka Raya I, over the Muslims in Madurai, in the form of a poem. The poem celebrates the victory of the Vijayanagara Empire’s crown prince, Kamparaya, over Madurai. In addition to battle scenes a wash with blood, gore and plenty of poetic fantasy, the poetess describes how her husband Kampa passes the time between wars with his multitude of beautiful wives.
This edition is prepared to highlight that it is composed by a woman and it is the first woman writing in Sanskrit recognized by scholars and comprises of the original Sanskrit text with a new English translation. It forms the 4th volume under the series: Women Writings in Sanskrit Literature. The historical value of this work is discussed along with the introduction of this work. The authoress, instead of drawing the subject matter from the well-known Puranas (as is usual with the generality of Sanskrit poets), has chosen the biography of her royal consort as fit subject to exhibit her remarkable poetical talents.
The work is in the form of a classical kavya conforming to the rules laid down in the treatises on poetics and contains the usual lengthy description of the seasons, the twilight, the rising of the moon and other necessary topics. The authoress writes in the Vaidarbhi style.
इस पुस्तक में हरिवंशराय बच्चन की मूल मधुशाला की प्रेरणा का पुनर्जागरण किया गया है, जिसमें प्रोफेसर बलराम सिंह ने अपनी वैज्ञानिक दृष्टि से सामाजिक बहुरसता को आधार मानकर उसकी गुत्थियों को हाला के माध्यम से सुलझाने का एक अप्रत्याशित प्रयास किया है। प्रो॰ सिंह की दूरदृष्टि में एक ओर भारतीय ग्रामीण अंचल और दूसरी ओर अमेरिका की आधुनिक ज्ञानधानी व सांस्कृतिक गढ़, बोस्टन, रहा है, जिसकी छाप मधुशाला छन्दों पर स्वाभाविक रूप से निखरती दिखती है। आपने कोरोना महामारी से लेकर जीवन-दर्शन तक को शिक्षा-दीक्षा, स्त्री-पुरुष, देश और सत्ता, ज्ञान-विज्ञान, व प्रकृति-दर्शन जैसे विषयों में पिरोते हुए एक आधुनिक छवि प्रस्तुत की है। ऐसे काल में ऐसी रचना की प्रासंगिकता निश्चित सिद्ध होगी।
Mahāmudrā and Atiyoga are particular forms of Buddhist spirituality: Mahāmudrā, the ‘Great Seal’, is considered by Tibetan teachers to be the essence of both the short path and the final instructions that conclude the gradual common and esoteric paths of Buddhist doctrines; Atiyoga or ‘Extreme Union’ represents the Buddhist Dzogchen or ‘Great Completeness’ doctrine.
This volume comprises commentaries on and the transliteration of some ancient Tibetan texts, authored by Buddhist mystics and Tāntric teachers of Mahāmudrā and Atiyoga.
Translated from the Italian, the book is based on oral instructions received by the author from Tibetan teachers. It discusses the insights of the sacred texts and the commentaries on them with respect to the nature of consciousness and phenomenal existence, meditation on guru and deity, Tāntric sexuality, and the introduction to and realization of non-dual awareness.
Simple to understand, the commentaries explain the many meanings of the texts and the symbols and images used. They motivate readers to observe for themselves and personally experience the significance of the traditions and the application of their methods of practice.
The volume will be useful to all students and scholars of Buddhist studies, particularly of the Buddhist Tàntric tradition, and of Tibetan religion and culture.
The book Make Time for Yourself Its Your Time is a text written from a very personal standpoint, in the context of the authors spiritual life as a monk. Nothing in this world has eternal value. Use your time and dont waste it. . . . Time is for most of us a luxury good. Making time for yourself and giving time to others is a source of joy that enriches our lives. The quiet time we devote to prayer or meditation gives us strength to master our lives and enhances our spirituality.
The book Make Time for Yourself Its Your Time is a text written from a very personal standpoint, in the context of the authors spiritual life as a monk. Nothing in this world has eternal value. Use your time and dont waste it. . . . Time is for most of us a luxury good. Making time for yourself and giving time to others is a source of joy that enriches our lives. The quiet time we devote to prayer or meditation gives us strength to master our lives and enhances our spirituality.
The articles examine the indigenous knowledge on trees and forests among tribal communities from diverse regions of India, particularly the significance of such knowledge for use and management of natural resources.
In the management of renewable resources, forests have undeniably a vital role. And today, more than ever before, their conservation is an urgency. In view of this dire necessity, Man in the Forest tries to highlight the high relevance of indigenous knowledge of Indian tribal communities in the sustainable management of forests/local resources more specially against the growing challenges of economic development vis-a-vis environmental hazards and a declining resource base. A scientific inquiry into the area of indigenous knowledge is basically an effort to discover/rediscover (in the tribals traditional modes of production and conservation) appropriate means to cope with the problems of modernity affecting largely the lives of the poor: not only in precarious environments, but amidst fast-depleting local resources as well. Essentially a selection of papers: based on cross-cultural, interdisciplinary investigations, the book takes a critical look at both the ascribed benefits and limitations of indigenous knowledge in general, and with regard to forest management by local tribal people in particular. Also including, contextually, an overview of the various aspects of forests lifestyles, forest use, and management of natural resources in different climatic and cultural zones on the subcontinent, the authors emphasize the social meaning of forests as a cultural legacy with case studies from different regions of India, namely, Arunachal Pradesh, Himachal Pradesh, Karnataka, Madhya Pradesh, Orissa, Rajasthan, and Uttar Pradesh. It is the first volume in the the newly-launched series about Man and Forest in South Asia, putting together research findings that represent accounts of experience and empirical evidence in the fields of forest management, social anthropology, ethno-botany, economy, forest policy and cultural history.
Management pervades all facets of life organizations, groups, societies, systems, strategies, operations, perception of the masses, technological changes and so on. The 100 quotations in this book are a source of great inspiration in enhacing our capability and efficiency. Each quote is conjoined with a stimulating painting of Lord Ganesha, the Lord of Peace, Prosperity and Wisdom.
The term Management pervades all facets of life, not in managing only a business, an organization, or a society. It certainly is a larger horizon, impliciting the function more complex. The authors, therefore, present 100 pertinent quotations on management, covering all aspects. Each quote is conjoined with a stimulating painting of Lord Ganesha, the Lord of Peace, Prosperity and Wisdom, matching the theme. While many of these thought-provoking and enlightening quotes are from towering personalities, some are the own creations of the authors.
Systems, strategies, operations, perception of the masses, technological changes, and conventional factors of production, all fall under the ambit of Management. And managing them is exacerbating, at times. The quotes in this book, with deep meaning, not only become a source of inspiration, but also help one to improve one’s efficiency and add sparkle to his/her everyday work and life.
The Indian Institute of Advanced Study organized some decades ago a seminar on management and organization of Indian universities, with the University of Mysore, in Mysore. These are being republished again because the topics are very relevant today although the knitty gritty of numbers and other data statistics has certainly changed; quantitatively this is true but qualitatively the issues remain the same despite the new educational policies and commissions. The essentials of various conflicts within the system, because of a fragmented approach, continue to disrupt the implementation of new educational ideas, policies and commissions. It is a truism to state that educational needs are imperative and their problems need to be dealt with urgently. And yet today, apart from quantitative expansion, we remain substantially where we were at the time of India’s Independence, as far as management and organization of Indian universities are concerned.
There is an increasing need for a practical and detailed consideration of the problem of higher education in the context of its organizational framework. The problems of basic reforms which involve curricula, examinations, research quality and scope of facilities, faculty and student unrest, the problems of denominational institutions, medium of instruction, etc. are also of immediate relevance. One of the major areas in this context is the governance of Indian universities. The pattern of university administration has become obsolete and has never received the kind of specialized consideration and planning. Rules, regulations, techniques and red tape have hampered the real purpose of university education.
The book discusses the main concepts of management that are to be found in Sanskrit literature, and attempts to study the usefulness of those Indian traditional values and principles in the formulation and adoption of modern-day management techniques a very useful book for scholars and students.
India has been known for long as the land of spirituality. Recent studies have brought out the depth of secular wisdom that is also embedded in the ancient Vedic and classical literature. Management Mantras is an attempt to bring about a synthesis between a modern subject like Management and one of the most ancient literatures of the world. In the words of Swami Mukundanandaji who has written the foreword, This book is like a treasure house of centuries of wisdom from the ancient Indian civilization speaking to us on the theme of Management Science. Whether one is questing for tips to hone ones managerial acumen, or searching for gems of practical wisdom in life, or merely an admirer of the Vedic culture, there is enough material in it to satisfy everyone.
The book touches upon all aspects of Management like Decision Making, Human Resource Development, Organizational Behaviour and Social Responsibility in 12 chapters. The discussions in each chapter are logically organized setting forth the principles of management at the outset, followed by corresponding references from texts like Arthasastra.
It is hoped that the book will interest scholars and students of Management and will be a useful addition to Libraries in Management schools as well as Humanities and Language Departments of Colleges and Universities.
This volume highlights, perhaps for the first time, the techniques whereby mandala-schemes are projected in thought, belief and action, on to widely differing natural landscapes. The emphasis is on geographical contexts and socio-cultural traditions.
Since the publication in English of the Theory and Practice of Mandala by Giuseppe Tucci in 1961, our knowledge of the subject has increased considerably. Two-dimensional paintings (Tibetan: thanka, Skt.: paubha) have been displayed in many art exhibitions, reproduced photographically, and analysed in readable books as well as in articles in specialised journals. Three-dimensional mandalas like, for instance, the Barabadur in Java recently renovated by UNESCO, have been visited by many thousands of tourists as well as pilgrims. In America, Europe and Asia, monks have made and unmade numerous sand-mandalas openly, in public. Mandalas are, indeed, much less secret than they used to be. Yet, up to now, mandalas have largely been studied outside the context of their use: in museums, in exhibitions and in libraries This volume highlights, perhaps for the first time, the techniques whereby mandala-schemes are projected in thought, belief and action, on to widely differing natural landscapes. Putting together the research findings of a group of Buddhist scholars from America, Austria, England, France, Germany and New Zealand, Professor Macdonald tries to underscore the linkages between mandalas and landscapes in varying eco-systems between Afghanistan and Japan with special focus on their geographical contexts and socio-cultural traditions. Each of the ten studies, included here, is supported by relevant illustrative material and extensive bibliographical references. Embodied in Mandala and Landscape are the research results from field-work carried out in China, Nepal, Pakistan, Japan and Tibet. It is, as such, invaluable to scholars of Buddhist Studies, specially the researchers involved with the mandalas in South Asia and elsewhere.
In recent years mandalas have attracted much interest and the main focus of such interest has been directed towards Tibetan mandalas. But mandalas are found across a wide spectrum of South Asian religious traditions as well including those of the Hindus and Jains. Hindu mandalas and yantras have hardly been researched. This book attempts to fill this gap.
Mandalas and Yantras are used in rites of worship in a wide range of Hindu, Buddhist and Jaina religious traditions. This volume has scholarly articles that deal with the little-researched subject of mandalas and yantras in specific Hindu traditions-Smarta, Pancaratra, Shaiva and Shakta traditions. The articles discuss mandala-like arrangements and the navagrahamandala in the ritual practices of Smarta Brahmins in Maharashtra. Use of mantras and yantras in the Vaishnava Pancaratra tradition is studied on the basis of passages from the Samhitas. They concentrate on the Siddhanta school, pre-11th century Shaiva Mandalas expressing the link between branches of Shaivism and between Shaiva and non-Shaiva groups, and description of use of mandalas in Abhinavaguptas Tantraloka. The shricakra is explored as a cosmic than a ritual diagram which has immense religious/spiritual significance. A slightly different attempt examines application of vastumandala, as described in Varahamihiras Brihatsamhita, in temple architecture. Parallels are drawn between the rituals taken up here and others like Buddhist tantric initiation rites. The writings consult many religious texts including the Sharadatilaka, the 11th-century Yoginihridaya and the Svacchandatantra to understand mandala structure and rituals. A highlight of the volume is the inclusion of numerous reproductions of mandala designs and other drawings and extensive notes. The volume will be useful for Indologists studying Hindu religious traditions, particularly mystical rituals and rites of Vaishnava, Shaiva and Shakta traditions.
In recent years mandalas have attracted much interest and the main focus of such interest has been directed towards Tibetan mandalas. But mandalas are found across a wide spectrum of South Asian religious traditions as well including those of the Hindus and Jains. Hindu mandalas and yantras have hardly been researched. This book attempts to fill this gap.
Mandalas and Yantras are used in rites of worship in a wide range of Hindu, Buddhist and Jaina religious traditions. This volume has scholarly articles that deal with the little-researched subject of mandalas and yantras in specific Hindu traditions-Smarta, Pancaratra, Shaiva and Shakta traditions. The articles discuss mandala-like arrangements and the navagrahamandala in the ritual practices of Smarta Brahmins in Maharashtra. Use of mantras and yantras in the Vaishnava Pancaratra tradition is studied on the basis of passages from the Samhitas. They concentrate on the Siddhanta school, pre-11th century Shaiva Mandalas expressing the link between branches of Shaivism and between Shaiva and non-Shaiva groups, and description of use of mandalas in Abhinavaguptas Tantraloka. The shricakra is explored as a cosmic than a ritual diagram which has immense religious/spiritual significance. A slightly different attempt examines application of vastumandala, as described in Varahamihiras Brihatsamhita, in temple architecture. Parallels are drawn between the rituals taken up here and others like Buddhist tantric initiation rites. The writings consult many religious texts including the Sharadatilaka, the 11th-century Yoginihridaya and the Svacchandatantra to understand mandala structure and rituals. A highlight of the volume is the inclusion of numerous reproductions of mandala designs and other drawings and extensive notes. The volume will be useful for Indologists studying Hindu religious traditions, particularly mystical rituals and rites of Vaishnava, Shaiva and Shakta traditions.
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