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This work surveys the state of Hindu studies over the ages by studying the history of Hinduism. Critically analyzing the literature that emerged during various periods it focuses especially on the Hindu-Muslim encounter at political, religious and mythic levels. It also analyses the concept of conversion and secularism in India and deals with the origin of Hindu fundamentalism in Hindu society.
This work surveys the state of Hindu studies over the ages by studying the history of Hinduism in four periods: Vedic Hinduism, Classical Hinduism, Medieval Hinduism and Modern Hinduism. Commencing the study with some general observations on the study of Hinduism such as confinement of the study by and large to India and lack of a political history of Hinduism, it examines features of Hinduism that established themselves during the different periods. Critically analyzing the literature that emerged during various periods and the light they shed on Hindu thought, it focuses especially on the Hindu-Muslim encounter at various levels especially political, religious and mythic in the medieval period with particular bearing on the mystical encounter between them as available through royal records and literature. Considering the views of religious thinkers and scholars like Raja Rammohan Roy, S. Radhakrishnan and Mahatma Gandhi, it examines the source material especially in English and authored by Hindus themselves for study of history of Hinduism in the modern period. Delving into the ideological forces modern Hinduism has had to contend with to wit Islam, Christianity and science; it analyses the concept of conversion and secularism in India and deals with the origin of Hindu fundamentalism in Hindu society. The book will be useful for students and scholars of Hindu political thought, philosophy and religion and especially those concerned with Hindu studies as a discipline, as it throws up new areas for research in Hindu studies which have so far been neglected.
This critical edition of Nitiprakasika, while unveiling Rajaniti and Dhanurvidya, compares it with the Vedic literature and a few medieval comparative texts on polity. It also discusses in detail the weapons and training on them, military organization, battle arrays, types of war, ethics of war, psychology and philosophy of Dhanurvidya among many other aspects.
The experiences and knowledge from our past are recorded in manuscripts which have been handed down to us over several thousand years. The Government of India, through the Department of Culture, took note of the importance of the vast tangible heritage and, in order to preserve and conserve as well as to make access to this wealth easy, established the National Mission for Manuscripts. In order to disseminate the knowledge content of manuscripts, the Mission has taken up several programmes such as lectures, seminars and workshops. The Mission has published the proceedings of the above-said programmes under the following series: Samrakshika (on conservation), Tattvabodha (comprises lectures based on some manuscripts delivered by eminent scholars), Samikshika (research-oriented papers as presented in the seminars), and Kritibodha (transcribed and edited text prepared at advance level manuscriptology workshops conducted by the NMM.
The National Mission for Manuscripts has taken up a project for publishing rare and unpublished manuscripts in three formats (a) Facsimile, (b) Critical edition (illustrated and single copy manuscript), and (c) Critical edition with annotation and translation. This new series has been named as Prakashika. Nitiprakashika critically edited by Dr Urmi Shah comes under this Prakashika series.
Nitiprakashika is a treatise delineating Nitishastra, i.e. Rajaniti and Dhanurvidya scripted by Sage Vaishampayana who learnt it from his guru Veda Vyasa and became the master of its Taittiriya branch, and revealed it to the King Janamejaya.
This critical edition makes a detailed study of Nitisastra and compares it with the Vedic literature, Dharmasastras, Kautilyas Arthasastra, Ramayana, Mahabharata, Dhanurveda Samhitas, Kamandaka Nitisara, Sukra-Nitisara and a few medieval comparative texts on polity along with some regional works on Rajaniti. It also discusses in detail the weapons and training on them, military organization, battle arrays, types of war, ethics of war, psychology and philosophy of Dhanurvidya, and the critical text of Nitisastra with Sitaramas commentary Tattvavivrti in Sanskrit with English translation.
This high-value academic work should entice all who are desirous of knowing about the ancient philosophy on war, warfare and polity, and serve them as a referral book on Rajaniti and Dhanurvidya.
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 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.
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