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The work takes us on a journey through the famous Bagore-ki-Haveli, which typifies the best of Mewari architecture, to show us the splendour and magnificence of a Rajasthani royal household. With many colour photographs, it reconstructs the royal lifestyle and practices its customs, religious undertakings and costumes, and discusses the artistic beauty of the haveli.
Rajasthan boasts of many beautiful monuments and structures of the royalty which stand as evidence to Indias glorious ancient culture and heritage. The Bagore-ki-Haveli is one such edifice. The book takes us through the architectural wonders of the haveli to reflect what it had been the royal household of Maharaj of Bagore. With many splendid colour photographs of its impressive rooms, large balconies, wide terraces and attractive, leafy courtyards, it reconstructs the royal household and its functioning, customs and religious practices, costumes and ornaments, and arts and entertainment. It captures the artistic brilliance of the exquisite glass inlay work and paintings in the restored haveli including a gallery of Madhurastakam paintings describing the loveliness of Sri Krishna and his divine lover, Radha. The work highlights the charming style of the haveli that typifies the best of Mewari architecture but has a unique character of its own. The book, a visual delight presenting a glimpse into the royal lifestyle and splendour of the time, will be invaluable to historians studying the history, art and architecture of north India in the centuries before Indias independence and will also interest readers in general as well as tourists.
The Balagopalastuti occupies an important place both in the annals of Krishna art as well as Krishna bhakti. This book brings to light both the poetry and paintings and touches both the Krishna rasika and Bhakta.
The Balagopalastuti occupies an important place both in the annals of Krishna art as well as Krishna bhakti. This book brings to light both the poetry and paintings and touches both the Krishna rasika and Bhakta.
Making the basic doctrines of Buddhist epistemology the fundamental point of reference, this treatise attempts have been made to demonstrate that how Indian epistemological intellection/thinking keeps metaphysics in itself as a bequest, and in its expanding/enlarging form it persistently expresses the metaphysical divisions.
In Indian tradition of knowledge, the historical advancement of epistemological intellection/thinking flourished through five alternative points of departure, where the first belongs to Maharshi Gautama, who showing priority of epistemology over metaphysics, proposes a constructive model of epistemology. In opposition to this universally acceptable postulation of Maharshi Gautama, three refutative points of departure of epistemological critique of Nagarjuna, Sri Harsha and Jayarasi Bhatta progressed. These three attain their cognitive termination either in the severance of the priority and the position of episteme or in the deconstruction of epistemology. The fifth point of departure evolves from Tarka Pungava Dinnaga, which, parallel to Gautamas exposition and as an option of substitution to Nagarjunas epistemic displacement, presents a reconstructive model of metaphysical epistemology.
In this treatise, an effort has been made to understand the foundational structure of the aforementioned Bauddha Prasthan through certain basic principles, which happen to be the deciding factors/determinative agents in respect of dissensions relating to the matter and corollary, features, and a number of episteme and alternative approaches. From the espoused system of analysis and explication for the purpose, the meta-epistemic dimension of epistemological intellection/thinking of Indian philosophy gets revealed. In fact, it is in this dimension, the optional feature of epistemological doctrines can be recognized to know further that why any epistemological assessment/appraisal is like this?, why isnt it different? In this way, making the basic doctrines of Buddhist epistemology the fundamental point of reference, this treatise attempts have been made to demonstrate that how Indian epistemological intellection/thinking keeps metaphysics in itself as a bequest, and in its expanding/enlarging form it persistently expresses the metaphysical divisions.
This book delves into the contribution of feminist thinkers to examine their transformation of the activity of philosophy itself in the course of its contact with the feminine. Feminist philosophy brings about a greater awareness of philosophy’s relation to history, culture and other disciplines. There exists a struggle between femininity and feminism in the philosophical corpus of feminist thinkers with reference to the concept of care.
This book engages with the contribution of feminist thinkers to examine their transformation of the activity of philosophy itself in the course of its contact with the feminine. It also portrays how the feminist philosophy brings about a greater awareness of philosophy’s relation to history, culture and other disciplines. The author vividly puts into limelight the struggle between femininity and feminism in the philosophical corpus of feminist thinkers with reference to the concept of care. She takes pioneering feminism during the colonial period as its starting point and moves to its second wave during the post-colonial period to examine the trajectory of the concept of care.
Women do not form a homogeneous category. Therefore, this volume explores the extent to which Ramabai, Wollstonecraft, Okin, Gilligan and de Beauvoir can dialogue with the contemporary women. The relationship between these thinkers and their arguments is conceptually connected. The book addresses a few questions such as what is femininity, can one define feminine at all, how does a feminist feminine differ from a patriarchal feminine, can male philosophical frameworks be employed in feminist directions, among others.
The book also investigates the shifts from the colonial to post-colonial periods in the feminist approaches to care. It examines the possibility of integrating feminine care with the political concepts of justice and autonomy. An added task of intervening in the conceptual categories of Western feminism in an attempt to blur the strict binary between the Indian and Western traditions, is also explored.
Standing tall in the field of Bhagavad Gita commentaries, this book is the result of the revolutionary treatment given by Nataraja Guru to this ancient masterwork of the human race to be appreciated as a universally applicable psychology of life and living.
Nearing its fiftieth year of being continuously in print, Nataraja Gurus monumental analysis of one of the greatest philosophical classics of Planet Earth is now available in a new edition. Generations have benefited from its unique angle of vision, which introduces a universal framework that does not depend on faith to impart its message of infinite potential for every human being. The Gurus wry humor, fresh insights, and fearless challenges to prevailing orthodoxies, are clear marks of his style. His analysis is radical by any measure, yet it must be noted that much of the scientific and philosophic community has evolved over the same half century toward a similar global, broad-minded outlook to the one which the Guru brings to bear in these pages, and which not coincidentally is advocated by the Bhagavad Gita itself.
This is an extraordinary volume on Bhagavad-Gita in that, besides the usual Sanskrit verses, their meanings and commentaries, this book covers all the eighteen chapters in the form of essays containing the reflections of the author who has analyzed the topic in the light of modern thought in a broader spectrum.
This Exposition on the Bhagavad-Gita is an exception to the traditional translation of and commentary on the scripture. It covers all the eighteen chapters of the Gita in the form of essays, with English translation of almost all verses and commentaries thereupon. In addition, the essays do contain the reflections of the author who has analyzed the topics in the light of modern thought in a broader spectrum. The Sanskrit text in Devanagari script, with Roman transliteration, has been appended to the main text.
The Gita is not a religious book. It does not belong to any single faith. In the language of Aldous Huxley, it is the perennial philosophy of mankind. Keeping this context in view, the book has been addressed not only to the present citizens but also to the whole mankind which will inhabit the earth in the future.
This scripture had its birth in a battlefield. Symbolically speaking, everybodys life is a battleground. Arjuna represents all members of the human species. In a situation of agony and dejection, being utterly perplexed, he could not decide what to do and what not to do. The Gita provides practical solutions to the problems of life and leads the path to liberation. It humanizes and divinizes man. The present book gets success if it helps man ascend humanely and spiritually.
This is an extraordinary volume on Bhagavad-Gita in that, besides the usual Sanskrit verses, their meanings and commentaries, this book covers all the eighteen chapters in the form of essays containing the reflections of the author who has analyzed the topic in the light of modern thought in a broader spectrum.
This Exposition on the Bhagavad-Gita is an exception to the traditional translation of and commentary on the scripture. It covers all the eighteen chapters of the Gita in the form of essays, with English translation of almost all verses and commentaries thereupon. In addition, the essays do contain the reflections of the author who has analyzed the topics in the light of modern thought in a broader spectrum. The Sanskrit text in Devanagari script, with Roman transliteration, has been appended to the main text.
The Gita is not a religious book. It does not belong to any single faith. In the language of Aldous Huxley, it is the perennial philosophy of mankind. Keeping this context in view, the book has been addressed not only to the present citizens but also to the whole mankind which will inhabit the earth in the future.
This scripture had its birth in a battlefield. Symbolically speaking, everybodys life is a battleground. Arjuna represents all members of the human species. In a situation of agony and dejection, being utterly perplexed, he could not decide what to do and what not to do. The Gita provides practical solutions to the problems of life and leads the path to liberation. It humanizes and divinizes man. The present book gets success if it helps man ascend humanely and spiritually.
Devotional songs frequently sung by the common public in praise of various Gods/Goddesses like Sri Ganesa, Siva, Krsna, Hanuman, Rama, Khattu Syama, Durga, etc. have been compiled in this hard-bound volume at a very nominal price.
Devotional songs frequently sung by the common public in praise of various Gods/Goddesses like Sri Ganesa, Siva, Krsna, Hanuman, Rama, Khattu Syama, Durga, etc. have been compiled in this hard-bound volume at a very nominal price.
This book is a collection of more than 350 bhajans. It has an amalgamation of old and new bhajans. Its bhajans are different from that of Bhajan Sarovar (Part 1). It is a rare kind of collection which all householders would like to keep in their house forever.
This book is a collection of more than 350 bhajans. It has an amalgamation of old and new bhajans. Its bhajans are different from that of Bhajan Sarovar (Part 1). It is a rare kind of collection which all householders would like to keep in their house forever.
This book contains, as the title suggests, the nectar or amrita of bhajans mostly in praise of Lord Krishna, the everplayful God in the Hindu pantheon. Each bhajan has been transliterated into Roman to facilitate the readers who cannot read Devanagiri to enjoy their singing.
This book contains, as the title suggests, the nectar or amrita of bhajans mostly in praise of Lord Krishna, the everplayful God in the Hindu pantheon. Each bhajan has been transliterated into Roman to facilitate the readers who cannot read Devanagiri to enjoy their singing.
Pursuing the path of yoga accomplishment, the practiser attains a few distinct supernatural powers. This book makes an attempt, through examples and extractions, to prove that these powers are not mere imginations but can be absorbed in the present materialistic world too.
Fresh excavations, new dating techniques and ever-growing conceptual frameworks since 1950 have greatly reshaped our perspective on Prehistory and Protohistory of the Indian subcontinent. This monograph, which is primarily aimed to serve as a starter for the undergraduate and postgraduate students, presents, in a concise but comprehensive manner, a syncretic view of the latest information on various aspects such as tools and technologies, settlement and subsistence patterns, ecological background and distributional configuration in respect of the Stone Age and the Chalcolithic Cultures outside the Harappan Zone. The Megalithic Cultures of peninsular India and the Deccan too find a place in the book. A glossary of the terms used frequently in archaeology as well as maps, line-drawings and explanatory notes on individual sites add further value to the text.
Chhau is a confluence of classical and folk traditions, having its foundation in martial arts. This second part begins with the art of fighting and then proceeds to survey the historicity of Seraikela, Mayurbhanj and Purulia styles along with the performing style, present-day branches, its condition with the information on the artists and institutions that continue to practise this art form.
Chhau dance has an unbroken relation with the essence of Indian culture. This dance form that flourishes in the forest-areas of Jharkhand, Odisha and West Bengal has already attained widespread acclaim, internationally, as an art. By its distinct confluence of the classical and folk traditions, this art form has carved a niche for itself of being counted as the dance of the traditional and classical discipline. It is based on the foundation of martial art techniques. The most striking features are the multi-coloured, splendid, artistic and attractive masks and magnificent headgears that form part of the decoration and costume design. It consists of dance movements called as nritta-karanas as described in Bharata’s Natyashastra and hand gesticulations as found in Nandikeshvara’s Narityashastra, and is also endowed with varied regional movements of folk forms. This dance form depicts movements of day-to-day activities, gaits of animals and birds, and symbolic gestures accompanied by the war-drums and music giving an experience of the sweet fragrance of the regional music forms. The plot is generally drawn from the Ramayana, Mahbaharata, and various other Puranas and poetry. It is thus a combination of a rich tradition of artistic creativity that has naturally attracted the mind of all age-groups at the national and international arena.
The author has collected authentic information by visiting those places where this dance form is traditionally taught and practised. The author has met the teachers of chhau dance, the designers of masks and costumes, and spent time to gather information to be made available in a single place. In the present text, chhau dance has been presented for the first time elaborately with indepth and authentic details. Along with the presentation of the historical and cultural aspects of chhau dance, its performing aspect, content of plot, costumes, physical gesticulation, instruments and instrumentalists, regional styles, the three distinct styles of chhau its history, folk tradition and other details are elaborated in nine sections. The 200 photographs in this edition reiterate the richness of this art with greater authenticity and thus prove to enliven this traditional art form.
Vol. 1 ISBN: 8124606463, 9788124606469
Vol. 2 ISBN: 8124606471, 9788124606476
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