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Dr. George Victor studies comprehensively Sankaracaryas teachings on Vedanta his views on scripture, perception and inference as pramanas or standards of knowledges; his explanations of the relation between Brahman and atman, Brahman and äsvara, maya and the world; and his concepts of jnana marga, karma marga and moksa.
Vedanta is recognised as the leading philosophy of the Vedic tradition. A major proponent of Vedanta was Shankaracarya who laid the basis for the propagation of Vedanta before the beginning of the Middle Ages. His contribution has been so immense and significant that often Vedanta has been interpreted as synonymous with Advaita Vedanta of Shankara.
Dr. George Victor studies comprehensively Sankaracaryas teachings on Vedanta his views on scripture, perception and inference as pramanas or standards of knowledges; his explanations of the relation between Brahman and atman, Brahman and äsvara, maya and the world; and his concepts of jnana marga, karma marga and moksa.
Vedanta is recognised as the leading philosophy of the Vedic tradition. A major proponent of Vedanta was Shankaracarya who laid the basis for the propagation of Vedanta before the beginning of the Middle Ages. His contribution has been so immense and significant that often Vedanta has been interpreted as synonymous with Advaita Vedanta of Shankara.
The book traces the beginning of narrative compositions in reliefs depicting the life of the Buddha and analyzes these sculptural depictions of events relating them to biographical texts on him. Supported by over 210 illustrations including drawings and photographs, the work reveals the process of symbolization in visual forms and participation of the sculptors in the process.
The life of the Buddha has been a great source of perennial inspiration to scholars, artists and poets since the early times. Many events from the life of the Buddha have inspired some of the greatest relief compositions in Indian art, which have been depicted in sculptures and monuments.
Tracing the beginning of narrative compositions in reliefs delineating the life of the Buddha, the book analyzes these sculptural depictions of events in the context of several biographical texts on him. The episodes represent the Buddhas birth, enlightenment, first sermon and miracle at Shravasti, descent from Tuùita heaven, subduing of Nalagiri, culminating with mahaparinirvana. The book explores how some of Buddhas basic teachings are linked with certain specific episodes of his life. It highlights the difference between representations of the same events by artists at various periods and places and the differences between the textual description and its sculptural counterpart. It also undertakes a survey of the inspiration provided by the theme of the Buddhas life to devotees and artists in other Asian countries as revealed in their iconography and sculpture.
Supported by over 210 illustrations including drawings and photographs, it reveals the process of symbolization in visual forms and participation of the sculptors in the process. It shows that the sculptural reliefs provide a fascinating insight into the creative mind of the Indian artist: how he invented visual devices and integrated them into the formal structure and the story content and imparted meanings in each sculptural relief. The volume will be essential reading for students and scholars of art history and Buddhist art in particular.
This edition of Bhagavad Gita elaborates how each of its chapters and even verses leads to the next one, all in line with the overall scheme of thought. Acknowledging Gita as a yoga-sastra (science of dialectics), it explicates how this methodological device strings together all the seemingly contradictory statements; revealing an ineffably uniting experience, befitting a scientifically and practically conceived non-dualism or advaita.
The Bhagavad Gita, in this commentary is realized as a philosophical treatise of universal significance, having a bearing on the personal existence of each of us, as it is inseparably one with the existence of the whole. Taking cognizance of the overall development of the thought in the text, it enunciates the first half as a visualization of the oneness of the total system of existence and life with one Absolute Reality; with the second half insightfully proclaiming the unity of every individual, while maintaining ones characteristics, with the Cosmic Form, the concrete version of the Absolute or Bhagavan. It elaborates how each of its chapters and even verses leads to the next one, all in line with the overall scheme of thought. Acknowledging Gita as a yoga-shastra (science of dialectics), it explicates how this methodological device strings together all the seemingly contradictory statements; revealing an ineffably uniting experience, befitting a scientifically and practically conceived non-dualism or advaita. Though written as a sort of varttika to Nataraja Gurus famous commentary on the Gita, this one is appreciable as an independent book, since it delves into the depth of each verse directly in the view of the core philosophical vision, the Gita intends to communicate.
This edition of Bhagavad Gita elaborates how each of its chapters and even verses leads to the next one, all in line with the overall scheme of thought. Acknowledging Gita as a yoga-sastra (science of dialectics), it explicates how this methodological device strings together all the seemingly contradictory statements; revealing an ineffably uniting experience, befitting a scientifically and practically conceived non-dualism or advaita.
The Bhagavad Gita, in this commentary is realized as a philosophical treatise of universal significance, having a bearing on the personal existence of each of us, as it is inseparably one with the existence of the whole. Taking cognizance of the overall development of the thought in the text, it enunciates the first half as a visualization of the oneness of the total system of existence and life with one Absolute Reality; with the second half insightfully proclaiming the unity of every individual, while maintaining ones characteristics, with the Cosmic Form, the concrete version of the Absolute or Bhagavan. It elaborates how each of its chapters and even verses leads to the next one, all in line with the overall scheme of thought. Acknowledging Gita as a yoga-shastra (science of dialectics), it explicates how this methodological device strings together all the seemingly contradictory statements; revealing an ineffably uniting experience, befitting a scientifically and practically conceived non-dualism or advaita. Though written as a sort of varttika to Nataraja Gurus famous commentary on the Gita, this one is appreciable as an independent book, since it delves into the depth of each verse directly in the view of the core philosophical vision, the Gita intends to communicate.
The studies show how the Himalayan pastoral nomads, Lakshadweep islanders and other peoples follow the spirit of the natural world in continuation of the primal vision by delineating their belief systems, knowledge of cosmology, etc.
As one of its significant programmes, the Indira Gandhi National Centre for the Arts (IGNCA) has, for sometime, focussed on the lifestyle studies addressing the fundamental questions concerning Mans relationship with Cosmic Order, his perceptions of Space and Time through the ages and across cultures, and his experience of Nature and how far he has evolved a symbiotic existential connection with it. The IGNCA has now launched forth a series of Pilot Studies which, through specific community studies, seeks to explore culture-ecology interrelationship in its myriad manifestations. Lifestyles and Ecology is the series first thematic monograph. With meticulous analyses of the lifestyles of the Himalayan pastoral nomads, the Lakshadweep islanders, and Kanyakumaris Mukkuvar fisherfolk, among others, the studies here show how these communities follow the spirit of the natural world: not in imitation, but in continuation of the primal vision. Delineating, thus, variegated cultural paradigms of these communities, with details like, for instance, of their belief systems, myths, rituals, folklore, songs, and their knowledge of cosmology as well as natural phenomena, the authors underscore the inseparability of nature and culture in the lived experience of traditional societies the world over. The book also carries a brilliant overview of ecology vis-a-vis traditional resource management systems. The authors are ecologists, anthropologists and folklorists of wide repute.
The book deals with aspects of everyday life of the Vedic people seers and the elite as well as that of the common people their housing, mode of production and occupations, social organisation, education, food and drink, entertainment, dress and cosmetics, etc.
Based on a deep analysis of the Vedic literature, the book deals with aspects of everyday life of the Vedic people: their housing, mode of production and occupations, social organisation, education, food and drink, entertainment, dress and cosmetics, etc. Tracing the influence of Vedic learning on Upanishads and Såtra literature which have also been referred to here for details on the Vedic people and their traditions, this study focuses on the lifestyle of seers and the elite as well as that of the common people and stresses the importance of the ritualistic context in discussing aspects of daily life like preparing of food and food-eating habits, style of dressing, building of houses and so on. It deals with the Vedic peoples approach to life, covering points such as their attitude towards knowledge and their quest for Brahman, their view of death and their yearning for heaven. This publication also examines the growth of the Vedic tradition from one based on the minimum requirements of life to a tradition involving refinement of things a system of writing and a complex religion based on deep philosophical study and explanations of cosmology. The book will be useful to all students and scholars of ancient Indian religion and culture.
The Lilavati, a vithi, is the magnum opus of Ramapanivada, a versatile poet of eighteenth century ce. It is the best of all available specimens of vithi literature in the history of Sanskrit drama. The plot of the Lilavati Vithi is based on the love story between Virapala, the king of Kuntala, and Lilavati, the daughter of the king of Karnata.
The Lilavati, a vithi, is the magnum opus of Ramapanivada, a versatile poet of eighteenth century ce, a resourceful and multitalented writer of almost all the genres of creative compositions, belonged to Kerala, India. The Lilavati is the best of all available specimens of vithi literature in the history of Sanskrit drama. The plot of the Lilavati Vithi is based on the love story between Virapala, the king of Kuntala, and Lilavati, the daughter of the king of Karnata.
The text of the present volume of Lilavati Vithi is carefully edited and presented with a Sanskrit commentary Praci in the light of Sanskrit dramaturgy as well as Indian rhetorics. The commentary Praci treats to critically evaluate various poetical aspects, like figures in speech and metres. The characteristics of vithi with the suitable examples from the Lilavati, the thirteen numbers of vithyangas, the type of amukha or prastavana are explored in the introduction. It also presents an account of the history of the literature of available and non-available vithi type in its introduction.
Present edition of Lilavati Vithi along with the Sanskrit commentary Praci and an extensive introduction in English and appendices will interest scholars and students of Indology who are focused on the study of Sanskrit literature. It will benefit the readers interested in classical Sanskrit literature. It will also be a supporting tool for the researchers of the history of classical Sanskrit literature in general and vithi literature in particular.
The book focuses on the structure and limits of linguistic representations from both the Indian and Western perspectives. From communicative meaning to meaning in trzuth-based semantics and also in hermeneutic interpretation of language, there are a wide range of issues which have been discussed in detail.
The essays in this volume deal with the nature of linguistic representations as distinguished from other types of representations, including mental representations. These study language and linguistic representations, examining crucial questions like nature of language and language as a source of knowledge, accommodating linguistic representations within the broad framework of truth-based semantics and hermeneutic interpretation of language. The essays focus on the structure and limits of linguistic representations from both the Indian and Western perspectives. The semantic problems of meaning, reference and truth constitute the main issues facing any theory of linguistic representations and, therefore, these issues have been discussed in-depth. Besides, there has been an effort to understand how to locate the language-reality relationships within a broad representationalist framework. The essays take up many specific topics, examining theories of linguistic representations, such as the anti-representationalist stand of Wittgenstein and Derrida, Grice’s theory of meaning, and perspectives of Indian classical schools such as the Naiyayikas’ perspective on testimonial knowledge. The essays specially focus on the Indian theories of grammar and linguistic representations to highlight how philosophy of language, whether classical or contemporary, can hardly get rid of the semantic locus of meaning and truth.
The volume will prove invaluable to scholars of philosophy, especially those concerned with language and linguistic representations.
The book, consisting of original research papers, could connect the results of the work done in the past with the work to be done in the future towards a fuller and sharper understanding of Kashmir’s analytical engagement with language.
The present volume mainly consists of original research papers. It is not a collection or anthology in which specialists of the different aspects of Kashmirian use or study of language were invited to write essays surveying the aspects best known to them or to produce state-of-the-art reports about the scholarly study of the aspects. An effort, however, has been made in the Introduction to provide the general background that a reader may need in order to situate the papers in the proper intellectual and historical context. The Introduction further outlines the themes that could and should be particularly explored to lead us to a fuller and sharper understanding of Kashmir’s analytical engagement with language. The appendices toward the end of the volume then complement the Introduction by presenting objective and practical information about the manuscripts etc. of works in Sanskrit. The volume could connect the results of the work done in the past with the work to be done in the future by adding to knowledge in the present because of the articles it attracted from veteran as well as upcoming researchers. The reader will find here discussions bearing upon texts, as well as discussions bearing upon the authors of texts; discussions devoted to elucidating single passages, as well as discussions exploring instances of intertextuality; and discussions exclusively addressing individual grammars, as well as discussions engaging in the relation of one grammatical school with another.
Yoga is the science of harmonious union with one’s own self, the world, and the cosmic law that governs the entire universe. This book of commentary by Guru Nitya Chaitanya Yati unlocks the secrets of this perennial wisdom and shows how pertinent and valuable the transforming path of yoga is to our lives today.
At the turn of the twentieth century a wise teacher from south India described the culmination of Yoga in a very alluring manner: When mind, the bumble bee, sips the honey-like sweetness of ones own bliss, fluttering ceases and it is drawn into union. This poetic description given by Narayana Guru echoes and elaborates the definition of Yoga given in one of the foundation texts of Yoga, the Bhagavad Gita (VI:23): Yoga is disaffiliation from the context of suffering. These definitions are not academic. They speak directly to our experience of life, which can range from being punctuated by suffering to being permeated by it. They also speak to our constant yearning and search for happiness. Yoga originated as a natural response to this human condition. It is why it was developed, why its teachings have been followed, elaborated, and passed down from time immemorial to the present. Yoga is the science of harmonious union with ones own self, the world, and the cosmic law that governs the entire universe, ranging from the cognizing of a sensation to the formation of a galaxy. This commentary by Guru Nitya Chaitanya Yati unlocks the secrets of this perennial wisdom and shows how pertinent and valuable the transforming path of Yoga is to our lives today. A special appendix, Letters to an Aspiring Yogi, offers a basic orientation and initiation into the practice of Yoga, which, as Guru Nitya makes clear, Is a common path for all human beings, irrespective of their cultural, geographic, and religious affiliations.
The book illustrates the ingenuity of the Bangladeshi people to manage their water resources, without any institutional or material support and examines the conditions under which people get together to pursue common goals through a systematic and comparative analysis.
This book illustrates how people in rural Bangladesh, without any institutional or material support, manage their water resources to make their environment safer or more productive. Case studies of over seven hundred local initiatives show that people have an underestimated capacity to design, construct, maintain and operate relatively complex water management systems and to mobilise large amounts of human, material and financial resources. They are neither passive victims of their environment, nor merely responding or reacting to programmes or services provided by outside agencies. It was found, however, that the capacity to organise is much higher in some regions of Bangladesh than in others. This leads the author to examine conditions under which people get together to pursue common goals through a systematic, comparative analysis of the four regions covered by the research project. The findings are further reviewed against the backdrop of academic and policy debates on collective action, participation, and management of common property resources.
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