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Bhartrhari’s three unique compositions – Nitisatakam, Srngarasatakam and Vairagyasatakam – have been relevant for the last 2,000 years and above for their exclusively terse and epigrammatic character, and universally applicable teachings. The Nitisataka, although succinct and concise, is pregnant with the perpetual and everlasting doctrines, resulted from diverse experiences of life.
Although it has hundreds of printed editions available with commentaries and translations published in many parts of the globe, still this edition has been prepared along with recently discovered Kasmiri Sarada text, supplemented by critical notes on variant readings found in a Sarada manuscript, for the very first time in last 400 years, i.e. ever since the printing editions came into existence.
Most commonly accepted verses of the Nitisataka have been included in this edition, making a total of 111 verses, which is enriched with authentic translation and purports in Hindi and English.
The book in its attempt to study various aspects of the Vedas presents a detailed study of Indian traditionalists on the Vedic literature from Veda VyÀsa to SÀyaõa and other famous ÀcÀryas. While exploring all important commentaries on the Vedas it brings under spotlight the leading Western scholars and modern Indian thinkers and commentators.
With elaborate notes on legends of the Vedas, the book attempts to study various aspects of the Vedas. It presents a detailed study of Indian traditionalists on the Vedic literature, beginning from Veda Vyasa to Sayana and other acaryas including modern saint-scholars. It also views researches of the Western scholars and historians who have critically studied various aspects of the Vedic corpus. It conducts an in-depth exploration of the commentaries on the Vedas, focusing on noted traditional Vedic commentators like Yaska, Jaimini, Kumarila Bhatta, Sayana and Mahidhara as also the modern Indian commentators including Swami Dayananda, S.D. Satavalekar, Sri Aurobindo, Devi Chand, Sriram Sharma and the Western commentators like H.H. Wilson, F. Max Müller, R. Roth, A. Weber, W.D. Whitney, A.B. Keith, and R.T.H. Griffith.
The volume deliberates on definition of the Vedas, division of the Vedas and various shakhas of the five Samhitas as well as a list of Samhitas, Brahmanas, Aranyaka and Upanishad that are extant. It delves into details of the Rigvedic Mandalas and the Yajurveda, Samaveda and Atharvaveda with reference to their subject matter, divisions and even their cultural value. It also examines the phenomenon of oral tradition, especially in conveying the Vedas and secret of preserving the Vedas – Vedic chanting. It has numerous illustrations that include maps, charts and pictures.
The book highlights the true iconographic import of numbers/ numerology in Hindu and Buddhist practices bringing out, in detail, the unique properties of each iconographically significant number: ranged between one (1) and one thousand and twenty four (1024).
In his effort to find an explanation for the unknown, the mysterious around him, the ancient man saw in numbers, among other things, a high significance. And frequently used them to explain the ineffable or even predict through numerology. Astrology became a parallel, interwoven science which, like numerology, was used to predict the future and also to determine propitious times for venturing upon an important activity: be it the naming of a child, marriage, or construction of a building. Numbers, in fact, have always held a strong fascination for all various cultures of Asia. Considered to inhere both mystic and iconic significance in the Hindu and Buddhist worlds, their importance was emphasized in celebrated architectural treatises, like the Manasara and the Mayamata and they, (together with other complex procedures), were invariably utilized by the priest-architect (the sthapati) in the planning, design and construction of temples and other buildings. Not only the numbers, but even the geometric forms (like the circle, square or rectangle) came to have numerological and, consequently, iconographic importance in these cultures. Yet another fascinating work from an internationally known scholar of Oriental Art, the book highlights the true iconograpic import of numbers/numerology in Hindu and Buddhist practices bringing out, in detail, the unique properties of each iconographically significant number: ranged between one (1) and one thousand twentyfour (1024). Professor Bunce here perceives numerology not as the arcane or occult science, but as an academic proposition concerned with the ethos of numbers and the genesis of their importance within the Hindu and Buddhist art, particularly architecture. A useful read for the scholars of iconography.
Authored in twentieth century by Mahamahopadhyaya Phanibhushan Tarkavagish on the Nyaya-Sutras and Vatsyayana’s Nyayabhashya, this Bengali commentary is a very important treatise that integrates internal development of Nyaya philosophy and its all minute points. The Bengali commentary, rendered first time in Hindi, on the Lakshanasutras shaping the basic structure of Nyaya philosophy, is being produced here.
In Indian tradition, the Nyayashastra has been stated to be the central organ of perception and for the matter of that it stands out as the model of righteousness and chief stay of the ideas. It would not be out of place to remark that Nyaya, as a coherent branch of philosophy, has provided meaning, structure and form to the Indian thought process much in the same way as Aristotle has canonized Western speculation around an organized philosophic principle.
Since its inception in Gautama and till Gangeshopadhyaya and even otherwise beyond, the Nyayashastra has precisely retained its hold over speculation and intellectional conditions by bringing Sutra, Bhasya, Vritti and Prakarana to the contemplation of reason. Erudites such as Phanibhushan Tarkavagish, Ganganath Jha, Goipinath Kaviraj and Anantalal Thakur were amongst the masters of this tradition of thought in the nineteenth and twentieth centuries. Of these, the Nyaya principles embodied upon Tarkavagish’s contemplations remain one of the foundations of the whole system. His Nyaya-Darshana, originally written in Bangla, whose Hindi rendering on Lakshanasutra of Nyaya-Darshana has been produced in this volume, is one of the brilliant texts illustrating Nyaya-Darshana in a formulaic manner.
The merit of this text that explains and illustrates the basic structure of Nyaya in its totality and fullness is mainly underlain in the fact that it enables the readers to become one and all with its premises just as an able teacher facilitates a disciple to recreate knowledge into conviction. For the similar reasons, the present text that traces the growth and development of an analytical mode of philosophic learning over a period of 2,000 years is certainly a well- worth collection.
The moot question the book is engaged with is whether the communicability of meaning entails the objectivity of meaning or not. The articles included in this volume are on philosophical views of Wittgenstein, Searle, Putnam, Davidson, Quine, McDowell and many such eminent philosophers from the West, and the views of scholars of Nyaya, Buddhism and Mimamsa schools of Indian philosophy.
This collection begins with the assumption that communication through language is possible. The moot question it is engaged with is whether the communicability of meaning entails the objectivity of meaning or not. The nuances involved in the idea of objectivity are deciphered and in what sense meaning is objective, if at all, is discussed in the volume.
The articles included in this volume are written from the Western as well as from the Indian philosophical perspectives. Philosophical views of Wittgenstein, Searle, Putnam, Davidson, Quine, McDowell and many such eminent philosophers from the West, and the views of scholars of Nyaya, Buddhism and Mimamsa schools of Indian philosophy are studied closely in these articles.
Researchers interested in the issue of objectivity and communicability of meaning of language will find food for their thought in reading this book. Students of philosophy, linguistics, logic, mathematics and the allied subjects in Western and Indian traditions will have a clear grasp of the nature of meaning that is made explicit in this collection.
This book revolves around the insight that exchanging feelings and thoughts with friends, in the light-hearted style of open conversations but with the seriousness that only informality can underwrite, is a uniquely valuable mode of exploring questions; it alone nurtures the growth of personal accountability.
This book studies the constitutive role of friendship as a factor contributing to the environment required for serious discussion between accountable adults to take place. The context for this study is a vision that identifies an anti-hierarchical imagination as a prerequisite for democracy and seeks to fashion an institutional format based on friendship, outside patriarchy. This India-focused study, which draws on philosophy, literary/historical analysis, psychological theory and fieldwork, revolves around the insight that exchanging feelings and thoughts with friends, in the light-hearted style of open conversations but with the seriousness that only informality can underwrite, is a uniquely valuable mode of exploring questions; it alone nurtures the growth of personal accountability. The capabilities of this mode as a site for the development of such maturity, the author suggests, go beyond what the institutional structures of academia and other public spaces can possibly support, given the masks that formal structures force on their participants.
The author argues that friendship is a metaproject, a crucible within which projects are incubated; this structural fact makes it difficult to initiate friendships if one is a very young child, not yet able to understand what projects are, or a very old adult, no longer willing to launch any. It is in the context of that argument that the author considers the Freudian view that all acts of friendship are nothing but sublimated manifestations of eros; she suggests that such a claim conflates issues of origin with issues of validity and ignores the metaproject character of friendship bonds.
This souvenir condenses the centenary celebration of the Narayana Gurukula, providing glimpses of timeless wisdom imparted through guru-parampara and bringing together people from all walks of life, bound by a shared commitment to unitive understanding, globally.
One Hundred Suns commemorates the centenary of the Narayana Gurukula, celebrating its growth from humble beginnings into a global movement dedicated to a contemplative life based on the wisdom teachings of Narayana Guru. Recognizing that “man does not live by bread alone”, the Gurukula values enduring happiness through the guidance of the Guru’s Word.
This collection of articles provides readers with glimpses of timeless wisdom imparted through the guru-paramparÀ, a lineage that has nourished generations of disciples. The Gurukula brings together individuals from all walks of life – seniors and juniors, aspirants and adepts, Eastern and Western – bound by a shared commitment to unitive understanding. The personal factor in each case is intact, keeping dogma and credo at bay.
True wisdom transcends distinctions of personal outlook or cultural background, making no divisions between optimism and pessimism, liberal and conservative, orthodox and heterodox, contemplative and active, or Eastern and Western. There is an urgent need for new literature that unifies rather than divides, that balances synthesis with analysis, and that introduces Absolutist norms to provide a steady frame of reference – without which, unchecked fragmentation persists. The articles in this souvenir represent a step toward integration and coherence, and are a testament to undivided perennial wisdom, lighting the way forward as we step into the next century grounded in enduring values, leading to lasting Happiness.
This volume comprises papers that explore various aspects relating to the origin and ancientness of the Indian civilization. It examines the Aryan invasion theory in detail and presents evidence and arguments against this theory.
India’s civilization has had a long existence that is documented in a huge amount and variety of literature, its scientific advancements over the centuries, its continuing cultural practices and preservation of art and music. This volume comprises papers that explore various aspects relating to the origin and ancientness of the Indian civilization.
Scholars here present diverse perspectives to delve into the contentions and controversies that surround questions such as the one concerning the origin of the Aryans. The papers examine the events that gave rise to the Aryan invasion theory and debunk the theory as a myth and present evidence and arguments supporting the theory that the Rigveda was composed in its bulk in the fourth millennium bce. An effort focuses on the problem of identifying the earliest region of the Aryan ecumene or homeland, including that of identifying its epicentre in India. Incorporating the latest research in history, archaeology, philosophy, genetics, and other disciplines, the papers explain the origin and evolution of the idea of the ancient South Asian city. Quoting from the epic literature, they attempt to derive the date of the Mahabharata War on the basis of the numerous astronomical references in the epic. They also analyze patterns of Y-chromosome diversity in the contemporary South Asian gene pool to throw light on migrations of modern humans within South-west Asia.
Accompanied by maps and other illustrations, the volume will interest scholars from a range of disciplines who are keen to study the origin and evolution of Indian civilization and culture.
The essays capture the changing contours of Orissan society, economy, religions, cultural life and art expressions. It embraces diverse specificities from every epoch of Orissan history and focuses on its archaeological remains, ancient maritime activities, Vaisnavite sculptures, etc.
Lying on Indias eastern coast, Orissa is the legendary old-world Kalinga. Which, conquered by Ashoka, metamorphosed this terrible triumphant emperor into a compassionate, remorse-stricken votary of the Buddhist faith. Today as ever before, Orissa not just has its share in Indias glorious cultural heritage, but epitomizes its architectural marvels and at once fascinating sculptures, including the erotic figurines frozen in stone. And these are best reflected in Orissas profusely sculptured temples, like the Sun-gods at Konark, Lord Jagannaths at Puri, and Lingarajas at Bhubaneshwar; besides the Jaina/Buddhist rock-cut caves of Khandagiri, Udayagiri and Dhauli. This felicitation volume, occasioned by Professor Mishras retirement, in 1997, from the University of Sambalpur, captures the changing contours of Orissas society, economy, religions, cultural life, and art expressions: from the earliest times to almost the present day. In 29 essays, each authored by an area specialist, the volume embraces diverse specificities from every epoch of Orissan history, focussing notably on its prehistoric painted rock shelters, archaeological remains, ancient maritime activities, major and minor religions, Vaisnavite sculptures, stellate temples, development of education and, besides these, its various tribal, revolutionary and socio-religious reform movements during the colonial rule. Professor P.K. Mishra, (born: 19 Jan. 1937), is a distinguished Orissan historiographer, extensively published author, and scholar with wide-ranging specialized interests. Recipient of two prestigious Senior National Fellowships (of ICHR and UGC), he has also surveyed and documented the monuments in Upper Mahanadi Valley on a Ford Foundation Project.
The book exhibits paintings which depict an ancient love story of India involving Krishnas grandson Aniruddha and Banasuras daughter Usha. Depiction of Garudas narration of the story to Krishna, Balarama and Pradyumna during their battle with Banasura, and the Pahari kalam of painter Ranjha create lyrical romantic scenes and gory battles with equal ease.
Among ancient love stories of India, that of Usha-Aniruddha has a pride of place. Being a part of various Puranas such as the Harivamsha, Bhagavata and Vishnu Puranas it acquires a sacrality and legitimacy. We are privy to the interaction of all the three gods, namely Vishnu, Shiva and Brahma. The highlight of the story is the romantic involvement of Krishsas grandson Aniruddha and Banasuras daughter Usha. Between scenes of a pitched battle between Banasura and Krishna, where a mighty demon and his army battle with Krishna, Balarama and Pradyumna and interspersed with long conversations with Garuda, the narrative takes us to tender scenes of romance as well as a birds-eye view of Shonitpur and Dvaraka. The Puranic narrative is brought alive by the graceful Pahari kalam of Ranjha, son of Nainsukh, who renders the story with finesse and precision and creates lyrical romantic scenes and gory battles with equal ease. The book brings together for the first time the entire series from the Bhuri Singh Museum of Chamba in Himachal Pradesh but also features folios from other museums and private collections as well as a critical look at the painter and the patron of this series. The book is a visual treat.
Matiram’s sonorous poetry embellished by Purkhu’s sensuous imagery, transport us into the rarefied realm of the Rasraj, where romance interwoven with poignancy, bring alive the emotion-laden shringara rasa. Both lyrics and imagery have been seemlessly sculpted into visual poetry.
No celebration of ritikavya can be complete until we have enjoyed the sonorous poetry of Matiram and the sensuous images of Purkhu.
With well sculpted words and lyrical rhythms Matiram takes us into the rarefied world of the nayak and the nayika, their amorous exchanges, the sensuality of loving glances, the charged moments of romantic feelings, the heart throb of belonging, the poignancy of longing and above all the fulfilment of desire.
Line by line and doha after doha, Matiram leads us into the emotionally charged world of shringararasa and for those of us who are chastened by harishringara we go from one level to another till we hear the flute of Krishna.
And when we find that these sonorous words of Matiram have been brought alive by none other than Purkhu and his school of painting under the patronage of Sansar Chand of Kangra our joy is doubled and Matiram’s words become visual poetry.
In the hands of Purkhu words become lines, emotions take on a colour and desire becomes palpable through the magic of his kalam.
This volume presents meticulous deliberations on the mural paintings of Bundelkhand. These murals — a living art, more democratic and decidely popular — were the artistic idiom of Bundelkhand. It reminds us a truth that the paintings of Bundelkhand are half remembered, half forgotten and many yet to be discoverd.
This volume, a visual journey, through its meticulous deliberations on the wall paintings and miniature paintings of Bundelkhand makes us reminisce the footfalls of valiant Bundella kings, ankle bells of elegant court-dancers, evocative poetry of mahakavi Kesvadas and the brilliant artistic skills of mural painters and many other historical events. These find their excellent expressions beyond the palaces of Orchha and Datia, and in many jagirs and thikanas such as Rehali, Madanpur, Chhatarpur, Narsinghgarh, Ajayagarh, Todi Fatehpur, Samthar, Jhansi and Rannod as well. A glimpse of Malwa painting is a value-add.
The murals, a living art, more democratic and decidedly popular, were the artistic idiom of Bundelkhand. It was art for the raja and the praja, depicting not only Puranic stories, but also the regal affairs and the day-to-day life of ordinary people.
Despite the fact that time, the vicissitudes of weather and vandalism have taken their toll on the murals, a cultivated aesthete can restore life in them. The book candidly reminds us a truth: The paintings of Bundelkhand are half remembered, half forgotten and many yet to be discovered.
Thus, this book should inspire art connoisseurs, art historians, art students, and laymen alike, paving the way for further researches and studies on the forgotten legacies of Bundelkhand.
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