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The Rabha is an ancient tribal community of the northeast area of India. With both a unique language and religion, they represent an ancient culture continuing to live in modern India; while some aspects of the Hindu religion appear to be assimilated by the community, the author is careful to note that they continue to retain much of their exclusive features, and points out some of those. The author goes to a great depth to present both the religious and social aspects of the Rabha people, and weaves a tapestry of the interrelationships between the two, which serves as the basis for the Rabha life today, as it has also functioned historically. She goes further, pointing out the changes of the Rabha that are occurring in modern Indian society, and points to some influences that modern religions are having on the traditional rituals and rites. With its in-depth study of the unique features of a little-known, ancient society of North East India, the text should be of considerable value for the sociologist, as well as the student of little-known tribal religions; it will also provide a great deal of knowledge to those who are trying to understand the changes that are taking place in modern Indian society, as well as other transitioning nations.
Krishnattam, a unique Sanskrit ritualistic dance-theater of Kerala, is one among India’s treasure trove of rare living artistic masterpieces. This history-travelogue, richly illustrated, takes one along to experience the Krishnattam plays, with their rituals and preparations, as the performers in fantastic, colorful costumes, dance, and mime the story of Lord Krishna’s life to the accompaniment of vocal and instrumental music.
Krishnattam, a unique Sanskrit ritualistic dance-theater of Kerala, is one among Indias treasure trove of rare living artistic masterpieces. In time past, Krishnattam, based on the Sanskrit poem Krishnagiti by the Zamorin King Manaveda, thrived in the royal environment of the Kingdom of Calicut, receiving the adoration of small devoted audiences. But, with Indias independence, the Zamorin lost his kingdom, and as his wealth dissipated, Krishnattam teetered on the edge of extinction. It was the Krishna-Vishnu Temple at Guruvayur that came to Krishnattam’s rescue and has become an integral part of the history of Krishnattam. Here, again, Krishnattam remained in seclusion until 1961, when the troupe performed in Bombay, exposing it to a larger Indian audience and foreign interest.
This history-travelogue takes one along in the dark of night to experience the Krishnattam plays, with their rituals and preparations, as the performers in fantastic, colorful costumes, dance, and mime the story of Lord Krishna’s life to the accompaniment of vocal and instrumental music.
This volume, richly illustrated, makes one meet some people, who have been the soul of Krishnattam. The actor-dancers share the quirks of fate, the severity of training schedule, and the rigor of exercises that transformed them from village children into performers. Currently, Krishnattam thrives at Guruvayur Temple, together with ample outside performances, as a devotional votive offering.
The first author takes one along on her twenty-year journey to discover the history and attractions of this art so rarely performed outside its locale in south India. Co-authors, Robert Sikora, A. Purushothaman and A. Harindranath greatly enhance this edition with their new researches, translations, and photographs.
This book is an interesting specimen of Hindu critical ability. It presents the synopsis of sixteen philosophical systems that were current in the fourteenth-century south India in their most important tenets and maintains the principal arguments by which their followers were endeavoured to maintain them.
The Sarvadarshanasamgraha of Madhavacharya is an interesting specimen of Hindu critical ability. The author herein presents the synopsis of sixteen Charvaka, Bauddha, Jaina, Ramanuja, Purnaprajna, Pashupata, Shaiva, Pratyabhijna, Raseshvara, Vaisheshika, Nyaya, Jaiminiya, Paniniya, Samkhya, Patanjala and Advaita philosophical systems current in the fourteenth-century south India in their most important tenets and maintains the principal arguments by which their followers were endeavoured to maintain them. In course of his sketches of these systems, Madhavacharya frequently explains at length obscure details of these different systems.
Sarvadarshanasamgraha presents all these Darshanas from the Vedantic point of view. These had attracted to their study the noblest minds in India throughout the medieval period of its history. There were numerous sects of Bauddha, Jaina, and Hindu philosophical systems and we come across many of them in this book.
This present retypeset edition is quite reader-friendly as we have made a few changes to this edition as value-adds and by incorporating the present-day diacritics.
This English translation of Sarvadarshanasamgraha must evoke keen interest among scholars of philosophy, and researchers and students of philosophy across the globe.
This book is an interesting specimen of Hindu critical ability. It presents the synopsis of sixteen philosophical systems that were current in the fourteenth-century south India in their most important tenets and maintains the principal arguments by which their followers were endeavoured to maintain them.
The Sarvadarshanasamgraha of Madhavacharya is an interesting specimen of Hindu critical ability. The author herein presents the synopsis of sixteen Charvaka, Bauddha, Jaina, Ramanuja, Purnaprajna, Pashupata, Shaiva, Pratyabhijna, Raseshvara, Vaisheshika, Nyaya, Jaiminiya, Paniniya, Samkhya, Patanjala and Advaita philosophical systems current in the fourteenth-century south India in their most important tenets and maintains the principal arguments by which their followers were endeavoured to maintain them. In course of his sketches of these systems, Madhavacharya frequently explains at length obscure details of these different systems.
Sarvadarshanasamgraha presents all these Darshanas from the Vedantic point of view. These had attracted to their study the noblest minds in India throughout the medieval period of its history. There were numerous sects of Bauddha, Jaina, and Hindu philosophical systems and we come across many of them in this book.
This present retypeset edition is quite reader-friendly as we have made a few changes to this edition as value-adds and by incorporating the present-day diacritics.
This English translation of Sarvadarshanasamgraha must evoke keen interest among scholars of philosophy, and researchers and students of philosophy across the globe.
This book comprises the first part of Saundaryalahari, popularly known as Anandalahari. The text is a protolinguistic composition using a pictorial language of images. The absolute joy of Advaita is presented subjectively as ananda and objectively as saundarya. For the contemplation of the Shri Chakra, 53 meditations have also been provided.
This book comprises the first part of Saundarya Lahari (The Upsurging Billow of Beauty), popularly known as Ananda Lahari, covering the first forty-one verses.
This poetic work has fascinated generations of scholars and laypersons with the sublime beauty of the verses in praise of the Devi, but also puzzled people by the authorship of Shankara. The text is a protolinguistic composition using a pictorial language of images. Beauty, elevated to the highest level, provides content to the otherwise abstract notion of the Absolute. The absolute joy of Advaita is presented subjectively as ananda and objectively as saundarya.
This tenth-century hymn to the Devi is a poetic restatement by the philosopher Shankara of his strict Advaita Vedanta monism. In a compelling series of verses, Shankara draws in many strands of Indias heritage and braids them into a vision of luminous, transcendent Beauty.
The present commentary by Guru Nitya Chaitanya Yati grew out of his class of intimate meditations. He has integrated the academic disciplines of aesthetics, linguistics, and psychology with contemplation into a comprehensive study of creative manifestation. The heterodox Tantric Shri Vidya schools are centered on the realistic worship of the Devi or Goddess and the Shri Chakra. Keeping in line with contemplation, the Appendix provides 53 meditations on the Shri Chakra.
This volume on the burial silks, excavated from the sand dunes of Central Asia, offers a window to the history of a lost civilization revealing how the complex thread of interconnections linking East and West helped to shape new civilizations along the way.
During the Roman Empire when pure silk was valued like gold, burials in Han China and Central Asia were furnished with luxurious fabrics. Application of Western motifs and designs in the newly developed Chinese silk technology led to the emergence of a unique patterned silk.Silk fabrics connecting the Mediterranean with inmost Asia allowed transmission of knowledge across the world of ideas and beliefs. Archaeology in the Age of Discovery unearthed the exceptional Silk Road Fabrics from graves and shrines spanning several centuries and across the vast continental expanse of Central Asia, Egypt, Europe, China, and Japan. To Sir Aurel Stein (18561935) and others the various types of textiles excavated from the sand dunes of Central Asia were worth the risks. The burial silks offer a window to the history of a lost civilization revealing how the complex thread of interconnections linking East and West helped to shape new civilizations along the way.
This volume critically examines six epistemological theories of the Advaita school of Vedanta: pratyaksha (perception), upamana (comparison), anupalabdhi (non-cognition), anumana (inference), arthapatti (postulation) and shabda (testimony), highlighting the problems, concepts and theories of the Vedantins within the focus of modern Western thought.
This volume critically examines six epistemological theories of the Advaita school of Vedanta: pratyaksha (perception), upamana (comparison), anupalabdhi (non-cognition), anumana (inference), arthapatti (postulation) and shabda (testimony). To make the study smooth and easy, it deliberates on two other concepts prama (conceptions of knowledge) and pramana (methods of knowing) as these underlie all epistemological discussions.
The book highlights the problems, concepts and theories of the Vedantins within the focus of modern Western thought. The method adopted is one of critical analysis, comparison and evaluation. It also tries to formulate some important epistemological doctrines of Advaita Vedanta and show by some criticism that, if rightly understood, they are valuable contributions to the philosophy of the world.
The book, targeting sceptical students trained in Western philosophy and an imagined tribunal of Western philosophers, tries to make a case for Advaita Vedanta, and thus is expected to usher keen interest among the students, teachers and followers of Advaita Vedanta.
This volume critically examines six epistemological theories of the Advaita school of Vedanta: pratyaksha (perception), upamana (comparison), anupalabdhi (non-cognition), anumana (inference), arthapatti (postulation) and shabda (testimony), highlighting the problems, concepts and theories of the Vedantins within the focus of modern Western thought.
This volume critically examines six epistemological theories of the Advaita school of Vedanta: pratyaksha (perception), upamana (comparison), anupalabdhi (non-cognition), anumana (inference), arthapatti (postulation) and shabda (testimony). To make the study smooth and easy, it deliberates on two other concepts prama (conceptions of knowledge) and pramana (methods of knowing) as these underlie all epistemological discussions.
The book highlights the problems, concepts and theories of the Vedantins within the focus of modern Western thought. The method adopted is one of critical analysis, comparison and evaluation. It also tries to formulate some important epistemological doctrines of Advaita Vedanta and show by some criticism that, if rightly understood, they are valuable contributions to the philosophy of the world.
The book, targeting sceptical students trained in Western philosophy and an imagined tribunal of Western philosophers, tries to make a case for Advaita Vedanta, and thus is expected to usher keen interest among the students, teachers and followers of Advaita Vedanta.
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