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    The contributions in this volume deal with contemporary debates in Philosophy of Mind, Philosophy of Action and Moral Philosophy. Some of them relate these current debates to questions raised by ancient Greek and Indian philosophers regarding the nature of self-knowledge and moral agency.

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    Self-Knowledge and Agency by: Manidipa Sen 765.00

    Inquiry concerning the nature of self-knowledge has been one of the fundamental concerns of philosophy from its very inception. The enterprise of providing an adequate account of self-knowledge is closely related to questions regarding the role of humans as subjects of experience and as agents of actions. This collection of essays purports to address the problem of self-knowledge and agency by focusing on: a) the epistemological questions, and b) the relationship between the epistemological issues, and issues centering on agency and morality.
    The contributions in this volume not only deal with contemporary debates in Philosophy of Mind, Philosophy of Action and Moral Philosophy, some of them relate these current debates to questions raised by ancient Greek and Indian philosophers regarding the nature of self-knowledge and moral agency.
    A whole range of questions regarding the nature and status of first-person epistemology, its connection with questions concerning consciousness, intentionality, rationality, agency, personal identity, and morality are discussed in the twelve essays in this volume written by philosophers actively engaged in research in these areas. These essays provide accounts of the complex manner in which human beings understand and describe themselves as well as engage with the world.

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    The book constellates Sri Aurobindo’s approach with transpersonal psychology, contemporary lineages of phenomenology, so as to develop a transformative Yoga psychology redefining the boundaries and possibilities of the human and opening up lines of self-practice towards a wholeness of being and becoming.

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    Seven Quartets of Becoming by: Debashish Banerji 630.001,080.00

    Groomed in a modern academic tradition and post-Enlightenment ideals of creative freedom and social critique, Sri Aurobindo (1872-1950) turned his attention to yoga and the limits of consciousness in its ability to relate to and transform nature. In the process, he documented scrupulously his experiments and experiences based on a synergistic existential framework of practice.
    Debashish Banerji correlates the approach to yoga Sri Aurobindo took in his diaries with his later writings, to derive a description of human subjectivity and its powers. Banerji constellates Sri Aurobindo’s approach with transpersonal psychology and contemporary lineages of phenomenology and ontology, to develop a transformative yoga psychology redefining the boundaries and possibilities of the human and opening up lines of self-practice towards a wholeness of being and becoming.
    Both scholar and Yogi, Aurobindo (1872-1950) carefully documented the unfolding of spiritual consciousness starting shortly after his deep revelatory experiences while in prison in 1908. His observations were recently published in a two volume set, The Record of Yoga. Debashish Banerji has analyzed this work and offers a detailed, clear, systematic and inspirational interpretation of how the Yoga of Sri Aurobindo may be understood and practiced.
    Þ From the `Foreword’ of
    Prof. Christopher Key Chapple
    Doshi Professor of Indic and Comparative Theology Loyola Marymount University, Los Angeles, (USA)

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    Seven Weeks In ‘Little Tibet’: Philosophic Travelling in Ladakh by: Hella Naura 225.00

    A German lady, a veteran Yoga practitioner, travels to Ladakh, also known as ‘Little Tibet’. There she dives as much into life in its bustling capital Leh as into moonlike landscapes and Buddhist locales. She spends a week in a solitary meditation cabin, goes on a trek and meets not just Ladakhis but also interesting fellow travellers from all over the globe.

    So is this a travelogue? Or are these musings in a journal? Yes, but also much more. Charmed by her chatty narration, spiced with irony and humour, you are gently led to contemplations on life and living, changes wrought by globalization, man-woman relationships, cultural differences, loss of identities, fear as an inherent part of the human psyche and the burgeoning objects of enjoyment versus the diminishing capacity to enjoy.

    Before you know it, you realise that HellaNaura’s deep reflections have awakened in you a need to integrate some spiritual viewpoints into your busy modern life. Why? Because her experiences and many joys, in spite of several difficulties, are a proof that a ‘spiritual’ outlook is an effective antidote to the crafty seduction by material and sensual gratifications. And, as she notes, even parts of Ladakhi society – formerly happy, prosperous and woven tightly together with warmth and intimacy – seem to be succumbing to its lures.

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    Mankind, when it gave expression to its first dawning of religious thoughts, wove a fabric of myths and theories about religion, the warp of which ran through from earliest historical times to our own days as threads of the warp of philosophies and theories about sex, male, female, love, passion, lust, desire, procreation, offspring, etc. The succeeding ages and civilizations wove into its warp the woof of the individual religions, myths and fables of gods and goddesses, so that the whole fabric of beliefs became refined as mankind itself advanced.
    Sex and Sex Worship is the result of a long-time, arduous study of the concept of sex and the worship of phallus in various civilizations and in the development of different religions, modern and old, over a period of many millennia. The book makes one grasp a lot of topics associated with sex and sex symbols such as nature of sex and reproduction, status of women, cosmo-gonies, sex in man and animal, sexual relationship of gods and goddesses, virgin worship, phallic festivals, among many, while making it clear that the worship of generative organs was rather a use of representations of phallus and yoni as symbols for certain religious ideas which were embodied in nature worship.
    It also vividly talks about the concept of sex and sex organs in art and ethics, sculpture, art anatomy, etc. The contents in toto lead one to the myriad aspects and concerns associated with sex and phallic worship. It is a must read for a scholar and a common man alike.

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    Sex and Sex Worship by: O. A. Wall 1,071.001,791.00

    Mankind, when it gave expression to its first dawning of religious thoughts, wove a fabric of myths and theories about religion, the warp of which ran through from earliest historical times to our own days as threads of the warp of philosophies and theories about sex, male, female, love, passion, lust, desire, procreation, offspring, etc. The succeeding ages and civilizations wove into its warp the woof of the individual religions, myths and fables of gods and goddesses, so that the whole fabric of beliefs became refined as mankind itself advanced.
    Sex and Sex Worship is the result of a long-time, arduous study of the concept of sex and the worship of phallus in various civilizations and in the development of different religions, modern and old, over a period of many millennia. The book makes one grasp a lot of topics associated with sex and sex symbols such as nature of sex and reproduction, status of women, cosmo-gonies, sex in man and animal, sexual relationship of gods and goddesses, virgin worship, phallic festivals, among many, while making it clear that the worship of generative organs was rather a use of representations of phallus and yoni as symbols for certain religious ideas which were embodied in nature worship.
    It also vividly talks about the concept of sex and sex organs in art and ethics, sculpture, art anatomy, etc. The contents in toto lead one to the myriad aspects and concerns associated with sex and phallic worship. It is a must read for a scholar and a common man alike.

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    Shakti Upasana by: Chaman Lal Raina 405.00

    “प्रस्तुत ग्रन्थ “शक्ति उपासना” का वैभव राजानक महेश्वर राज़दान ने सायुज्य याेग के लिए शारदा लिपि के अन्तर्गत 126 दिव्य-नामावली के गुंथन में समर्पित किया है। चिन्मयी भैरवी के इस महामन् त्र काे ईश्वरस्वरूप स्वामी लक्ष्मण जी महाराज ने 1934 ईस्वी से संजाेए रखा अाैर तत्पश्चात् उनकी परम शिष्या याेगिनी शारिका देवी जी काे प्रदान किया। तत्पश्चात् सुश्री याेगिनी प्रभाजी ने इसे संजाेए रखकर देवनागरी लिपि में प्राेफेसर पुष्पजी से रूपान्तरित करवाकर महती कृपा की है। शक्ति उपासना के अन्तर्गत इच्छा, ज्ञान, क्रिया, शक्ति के नादानुसन्धान का उच्चारण क्रमिक है। चिन्मयी भैरवी शिव तथा शिवानी का एकात्म भाव स्वरूप है, अतः ित्रक शास् त्र की दृष्टि में सर्वाेपरि है, क्याेंकि सर्वव्यापी शक्ति विद्या-स्वरूपिणी है। प्रकाश तथा विमर्श सनातन शक्ति का ही प्रसार है। यामी शक्ति विश्वात्मिका हाेने के साथ अमृतेश्वरी का रूप धारण करके भक्ति, याेग तथा दैवी सम्पदा की अाेर स्फुरित हाेती है। अाद्या शक्ति चिन्मयी भैरवी निरन्तर स्फुरण करती है। शक्ति उपासना में ित्रपुर भैरवी श्रीप्रदा ज्ञान के द्वारा ज्ञाता के रूप में तथा ज्ञेय काे एक सूत्र में पिराेती हुई अमृत का पान कराती है। देवी का वरदान एवं सन्धिनी–ह्लादिनी शक्ति की अभय-मुद्रा उमा से कामेश्वरिप्रिया का प्रसार ही है। भुवन-मालिनी का रूप धारण करती हुई माेक्षप्रदा अमृतेश्वरी साधक के लिए ज्ञानाङ्ग एवं मन् त्र दीपिका है। शिव तथा शिवानी का एकात्मस्वरूप जानना मृत्यु से माेक्ष प्राप्ति का शाक्त अनुसन्धान है। “

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    The papers study aspects of Shamanic cosmology as found diffused in Eurasion environments, inquiring into Shamanic trance/ecstatic experience, the cosmos as viewed by the Shaman and his mysterious power among the spirits.

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    Shamanic Cosmos by: Romano Mastromattei, Antonio Rigopoulos, 288.00

    Is ‘shaman’ a magical operator? Or could he be a psychic, an exorcist, a bio-energo- therapeutist, a fortune teller, an intermediary between the world of spirits and a human collectivity, a cultural hero, or just a mysterious, nameless person? Notwithstanding decades of extensive researches into the bewildering shamanic practices, we are still looking for a precise, acceptable description of this thaumaturge, called shaman — leave alone a valid explanation of the baffling shamanic phenomena and, yet beyond, of its cosmology. What, then, is the shaman-linked ‘ism’: shamanism? Is it an infra-religion, a spirit- possession cult, or a religion in its own right? Or, how far is the shamanic cosmos directly involved in a religious cult? Addressing afresh these and other related questions, a group of eminent scholars from different European countries here tries to capture some of the highly gripping aspects of shamanic cosmology, diffused in varying Eurasian environments. This book is essentially the outcome of an International Symposium: October 1996, Venice, Italy. lncluding new investigative studies of both the traditional authentic shamanism and neo- shamanism, in diverse local situations: ranging from the frozen plains of Siberia to the jungles of Orissa, from the Himalayan valleys to the islands of Indonesia, the authors describe shamanic trance/flights/ecstatic experience; how a shaman envisions the true nature of the cosmos, beyond its trivial appearance; and how, through his mysterious power, he can move among the dead men, spirits and gods. An unbiased inquiry into the intriguing, yet heart-stirring, shamanic phenomena, it is certainly a work of absorbing interest to ethnologists, social/cultural anthropologists, shamanologists, historians of religion, and general readers alike.

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    In this book, alongside the 40 verses or chaalisa, are given their meaning in Hindi and their English translation. Sri Sai Baba aarati is also included.

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    Shirdi Sai Chalisa by: Unknown 45.00

    In this book, alongside the 40 verses or chaalisa, are given their meaning in Hindi and their English translation. Sri Sai Baba aarati is also included.

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    Shivajnanabodhabhashyam by: Sharath Chandra Swamy 720.00

    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 this 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 (NMM). In order to disseminate the knowledge content of manuscripts, the Mission has taken up several programmes such as lectures, seminars, and workshops. The Mission publishes the proceedings of the above-said programmes under the following series: “Samrakshika” (on conservation), “Tattvabodha” (comprising lectures based on manuscripts delivered by eminent scholars), Samikshika” (research-oriented papers presented in the seminars), and “Kritibodha” (transcribed and edited texts prepared at advanced level manuscriptology workshops conducted by NMM).
    NMM has taken up a project for publishing rare and unpublished manuscripts in three forms: (a) facsimile, (b) critical edition with annotation, and (c) critical edition with translation. This series has been named as “Prakashika”.
    This critically edited volume of the Shivajnanabodhabhashyam is a commentary by Shivagrayogin, an acclaimed authority on Shaiva Siddhanta, on the Shivajnanabodham of Meykandadeva, another great exponent of Shaivaism. It is the most authentic, canonical and methodical work on Shaiva Siddhanta. It stands as a mark of classical scholasticism in the Indian philosophical system. It is 39 in the Prakashika Series.

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    This book contains extensive commentaries on Narayana Guru’s five shorter philosophical poems — The Science of the Absolute in Five Verses, Lamp of Non-duality, Consciousness, Chants for Oblations in Fire, and Ten Verses Addressed to God: A Universal Prayer. The poems elucidate the Vedàntic doctrine in terms of causality and the idea of Reality or atma being Consciousness in essential content.

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    Shorter Philosophical Poems of Narayan Guru by: Swami Muni Narayana Prasad 356.00

    The work collects Narayana Guru’s most important shorter philosophic poems into one volume. They are respectively, the Brahmavidya Pancakam (Science of the Absolute), Advaita Dipika (Lamp of Non-Duality), Arivu (Consciousness Examined), Homa Mantram (Fire Oblation) and Daiva Dashakam (Ten Verses Addressing God). The verses are rendered into English and commented upon extensively by Swami Muni Narayana Prasad. Alongside the Guru’s Atmopadesha Shatakam (One Hundred Verses of Self-Instruction) and the Darshana Mala (Garland of Visions), these poems are intended to transmit the wisdom of the Upanishads to the earnest seeker of the modern age. As a rishi of the modern age, Narayana Guru deals with issues pertinent today, including how social ethics and other contemporary problems are to be treated in light of the Absolute. As such, the Guru’s poems may be said to be both ancient and modern at the same time.
    Each poem contained in this book may be said to deal with a specific philosophical problem or a set of problems that may be encountered in the search for the Absolute. Each problem is consistently answered in light of the Absolute. Such elucidations include the prerequisites of both a true seeker and a true guru, the nature of the rapport to be established between each, and how the Absolute is sat, cit and ananda together. Other elucidations include the ultimate nature of Reality examined in terms of Consciousness, how Vedic ritual may be understood properly so that it may lead one to the highest realm of non-dual wisdom, and how to pray to God in the Absolutist sense.

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    The book is a Shrauta-Prayoga text, which deals with the sequence and procedures of the Shrauta- sacrifices. It also explains many technical ritualistic terms in accordance with their usage in Vadhula-tradition, focusing on the performance of the rituals with accuracy.

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    Shrauta Prayogaklpti of Acharya Shivashrona by: B.B. Chaubey 225.00

    The Prayogaklpti, as its nomenclature indicates, is a Shrauta-Prayoga-text, dealing with the sequence and procedures of the Shrauta-sacrifices, viz. Agnyadheya, Darshapurnamasyeshti, Chaturmasya, Pashubandha, Jyotishtoma and Agnishtoma in six Prapathakas respectively, as prevalent in the Vadhula tradition. The author of the text is Acarya Shivashrona, a versatile exponent of the Shrauta tradition. At places he explains many technical ritualistic terms in accordance with their usage in the Vadhula tradition. He gives very much stress on the performance of the rituals with accuracy in accordance with the Vadhula tradition, after having consultation with experts in this matter. He often quotes the views of other Acharyas not by names but using the phrases like iti kecit, ityanye, ityeke, and so on.
    This text has been edited for the first time on the basis of three MSS deposited in the Government Oriental Manuscript Library, Chennai; Adyar Library, Chennai; and Oriental Institute, M.S. University, Baroda, by an eminent Vedic Scholar like Prof. B.B. Chaubey who has already edited many other texts of this tradition like Vadhula-Shrautasutra, Vadhula-Anvakhyana, Vadhula Kalpagamavrttirahasya, Vadhµla-Yajnaprayashcitta, Vadhula-Smriti and also the Ashvalayana Samhita of the Rigveda for the first time.
    The text is appended with three important indexes, viz. glossary of technical terms, mantras quoted in the text, and complete word-index.

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