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    Gita is one of the several educational books maintaining its popularity. On reaching US, the author found that there are several English translated editions of Gita, but none in Hindi in verse formation. So, here the author has made an effort.

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    Srimad Bhagavad Gita by: Laxmi Narayana Gupt 356.00

    Gita occupies a special place among Indian spiritual literature. On reaching America the author found several translations of Gita available in English, though only a few were in the form of poetry. He felt scarcity of Hindi translations of these verses. This translation is a sincere attempt in filling this gap. In modern times when Hindi speakers having knowledge of Sanskrit to understand the roots of shlokas are very rare, translation of these shlokas in poetic form will not only help in understanding their meaning but also in memorizing them easily. The language used in this poetic form is very simple and even many Sanskrit words of Gita, commonly used in Hindi have been adopted. This sincere attempt of Dr Gupt transmits the actual meaning of the verses of the Gita to the readers rather than giving the views of a translator. The lovers of Gita would be highly benefited by this edition as it has been written specially to satisfy their thirst.

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    This book is a modest attempt to bring into focus the psychological implications and some of the lessons we could learn from the Bhagavad Gita that are as relevant to the troubled world today as they were then.

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    Srimad Bhagavadgita by: K. Ramakrishna Rao 203.00

    The Srimad Bhagavad Gita is an epic story of the battle between good and evil, and the psychological hurdles one faces in such a battle, in addition to the physical hardships one has to endure. The former are more difficult to handle. The Gita is a treatise on celestial counselling that Arjuna needed in the midst of his battle with the evil forces that happened to be a part of his larger family. It is an illustration that man is a composite of good and evil. His goal is to overcome evil and promote the divine within. There is much in the Gita that counsellors in various fields could learn for their benefit.
    The Gita was a constant companion of Mahatma Gandhi who developed his concept of nonviolence and the strategy of satyagraha as effective instruments for conflict resolutions. Satyagraha was his way of resolving the manifest conflict between good and evil by synthesizing the two opposite by a dialectical process.
    This book is a modest attempt to bring into focus the psychological implications and some of the lessons we could learn from this epic narrative that are as relevant to the troubled world today as they were then.

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    Srirangam by: Chithra Madhavan 1,080.00

    Srirangam is the foremost of the eight self-manifested shrines (Swayam Vyatka Kshetras) of Lord Vishnu. It is also considered the first and most important of the 108 Divya Desams or sacred places praised in the Tamil hymns of the Azhvars (great devotees of Vishnu). It is the only Vishnu temple to have received the encomiums of the maximum number of Azhvars since eleven of the total number of twelve Azhvars has sung the glory of Ranganathaswami.

    The traditional story (Sthala-Purana) of this temple records the origin of this shrine. When Vibhishana carried the Ranga Vimanam given to him by Sri Rama all the way from Ayodhya enrooted to Lanka, he wanted to rest on the banks of River Cauvery in Srirangam. When he started to resume his journey, he found that the Ranga Vimanam had become fixed to the ground as Ranganatha wanted to make Srirangam his home. For the sake of Vibhishana, the Lord faces the southern direction towards Lanka.

    The huge temple-complex, covering 156 acres, constructed over many hundreds of years, is an exquisite storehouse of architecture and iconography. The present temple premises has been modified and reconstructed over the centuries of its existence. With twenty-one gopurams, seven prakarams, more than sixty shrines and numerous mandapams, it is the largest living Hindu temple in the world. Many emperors, kings, queens, other members of royalty, officials, army-commanders, religious leaders and people from all walks of life have contributed to this temple. Over the centuries, the Srirangam temple has maintained its pre-eminent position amongst the Vishnu temples of the Tamil country. In fact, for the Tamil Vaishnavites, the Tamil word for temple, 7covir denotes only the Srirangam Ranganathaswami temple. This temple has a unique record of chronicles written in Tamil. It has withstood the onslaughts by invaders during the 14th century The processional image (Utsava-Murti) of this temple worshipped as Azhagiya Manavalan was taken out of the temple for forty-eight long years during this turbulent period when He travelled to various places in South India, including Thirumala, the abode of Sri Venkateshwara.

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    This book is the first attempt at a systematic cultural-anthropological study of the stonemill tradition — the grinding of the peasant women who singing for ages on their hand-mills have articulated tradition in their work-songs.

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    Stonemill and Bhakti by: Guy Joseph Poitevin, Hema Rairkar, 675.00

    Tangible patrimony usually attracts attention and efforts of preservation. Intangible cultural traditions do often go with the winds of history when their social and material setting disappears. Such is the case with the songs that women in India, while grinding before dawn, have kept singing for ages on their hand-mill. Aside from the male society, they hoarded up for themselves a non-material matrimony. Today, though, motor driven flour-mills have put to rest these voices of silence, their legacy remains with them: immense and immemorial, purely feminine and oral, anonymous and personal, collective and intimate. Words from the heart, they glitter like flames in the domestic hearth. This book is the first attempt of systematic cultural-anthropological study of that unique tradition. It offers keys to apprehend it. Why should this tradition, first of all, originate from a shared compulsion to “open up one’s heart”? This differentiates the women singers’ intentionality from the didactic treatment of pundits and sants who make grinding and grindmill the allegory of an advaitic bhakti. For women — Lakshmis dedicated to serve the Fortune of their family and its lineage — life in plenty is their raison d’etre. When preachers and swamis advocate a holy insensibility to earthly things and fellow human beings, the work of grinding — epitome of woman’s office — carries worldly utopias of abundance and reveals a quest for salvation through bonds of affective attachment. Eventually, the study raises radical questions on such crucial concepts as those of bhakti, tradition, the status of popular traditions versus elaborate constructs of literati. The symbolism of the stonemill in religious Marathi literature is constrasted with the experience of grinding of peasant women as the latter articulated it in their work-songs. What is sought is an epistemological insight into the cognitive processes which result in the dialectic blend of affinity and glaring inconsistency that one observes between those two levels of cultural creativity.

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    Surasundaris on the walls of Rani-ki-Vav remind us that sensuality is the doorway to spirituality, that growth and fertility are as important as piety and devotion. The stepwell in Patan is perhaps the most admired structure of its kind and is a testament to the imagination and skill of the sthapati.

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    Stree Ek Kavya (Woman as Poem) by: Harsha V. Dehejia 986.00

    Surasundaris on the walls of Rani-ki-Vav remind us that sensuality is the doorway to spirituality, that growth and fertility are as important as piety and devotion, that even before we undertake dhyana of the deity in the sanctum or in different parts of the vav we must saturate our mind with the beautiful so that we can attain the state of serenity and purnatva.
    Sensually evocative, beautiful from tresses to the toes, with eyes downcast, surasundaris are an expression of unsurpassed grace. They are a reminder that a woman is the most adorned expression of prakriti, that to indulge in it is to affirm our senses and enrich our mind, but the aesthetic journey does not stop there. The contemplative viewer will see the surasundari as a poem and a song, where every limb and every gesture are the lyrics, the texture of the stone is the rhythm, where metaphor is the key that will unlock the many meanings and suggestions.
    The stepwell in Patan is perhaps the most admired structure of its kind and is a testament to the imagination and skill of the sthapati and as we walk through its many-tiered pavilion we almost hear the hushed voices of the queen and her retinue that stayed there away from menacing eyes and sweltering heat. Come, tread softly, as you are entering a hallowed space of beauty.

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    The Dictionary containing more than eleven thousand words including honorific words, is a practical handbook that attempts to provide a quick yet thorough understanding of the colloquial Tibetan language. It presents Tibetan words in romanised form for pronunciation by those who do not understand Tibetan.

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    Students English-Tibetan Colloquial Dictionary by: C.A. Bell 450.00675.00

    The Dictionary is a practical handbook that attempts to provide a quick yet thorough understanding of the colloquial Tibetan language. A special feature of the Dictionary containing more than eleven thousand words including honorific words, is that the Tibetan words are presented in romanised form for pronunciation by those who do not understand Tibetan. An introductory chapter details the structure and system of pronunciation of Tibetan letters and words. It combines an easy approach with incorporation of features like two or more Tibetan words against the same English equivalent and the literary form in the Tibetan character, with the colloquial form in the romanised Tibetan, when the colloquial and Tibetan forms differ from each other to some extent. All this is to aid in a deeper knowledge of the subject. A special feature of this edition is that all the corrections listed in the errata of the second edition have been carried out in the main text. The volume will be particularly useful to scholars of Tibetan language and English-speaking students learning the language.

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    This book addresses issues in Sanskrit grammar, principally Paninian grammar, works of Paniniyas, including Patanjali’s Mahabhasya, Bhartrhari’s Vakyapadiya, etc. It also covers the Sanskrit grammar of Paulinus a Sancto Bartholomaeo, and includes a study examining whether formal hand gestures in Indian dance could come within the range of vyakarana.

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    Studies in Sanskrit Grammars by: George Cardona, Ashok Aklujkar, Hideyo Ogawa, 896.00

    The importance of ancient and medieval contributions in India to the field of vyakarana and thereby to our knowledge of grammar and the history of linguistics is universally accepted. This volume presents sixteen contributions to this field of study which were presented at the fourteenth World Sanskrit Conference held in Kyoto, Japan, September 1st-5th 2009. The papers cover a wide range of subjects, both chronologically and thematically. Most of the studies concern aspects of Paninian grammar, with respect to both Panini’s grammar proper and to works of Paniniyas, including Patanjali’s Mahabhasya, Bhartrhari’s Vakyapadiya and the Kasikavrtti of Jayaditya and Vamana. There are also contributions that range farther afield, covering the Sanskrit grammar of Paulinus a Sancto Bartholomaeo, Paninian features to be seen in the Lilatilakam of fourteenth century Kerala, and a study considering whether formal hand gestures used in Indian dance can possibly come within the range of what is called vyakarana. This collection should be of interest not only to Sanskritists but also more generally to students of Indian culture and linguists.

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    Containing both intellectually stimulating and academically entertaining essays and papers presented at the “Fifteenth International Congress of Vedanta” in the United States, this book honours the Congress’ founder, Professor Rama Rao Pappu. This volume analytically discusses the ideologies of Shankara, Ramanuja, Madhva, Vallabha, Tyagaraja and Satya Sai Baba.

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    Studies in Vedanta by: P. George Victor, V.V.S. Saibaba, 495.00

    Professor Rama Rao Pappu, who has been teaching philosophy in US universities since the sixties founded the “International Congress of Vedanta” in 1986 at Miami University, Oxford, Ohio, USA. Vedanta Congresses initiated and organized systematically and selflessly by Dr. Pappu during the past nineteen years have played a very productive and positive role. Most of the essays included here are the papers presented by the contributors at the “Fifteenth International Congress of Vedanta” apart from the invited essays contributed by Professor Pappu’s friends and admirers in India and abroad. Essays in this volume have been arranged in six sections covering the areas of Vedanta Metaphysics, Advaita Epistemology and Ethics, Schools of Vedanta and other systems, Global Parallels and finally Vedanta and the Contemporary World. Both intellectually stimulating and academically entertaining, this volume contains analytic discussions on Shankara, Ramanuja, Madhva, Vallabha and Tyagaraja. Enlightening articles on Radhakrishnan, Sri Satya Saibaba and Sunderlal Bahuguna are also included. As a whole, covering the concepts of Adhyasa, Sakshi, and Jivan-mukti, perspectives on Shruti, Yukti, and Tarka, discussions on Yoga, Tantra and Music and the East-West Parallels have culminated in Sartrean Existentialism and Chinese Dao.

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    The 54 Sanskrit slokas (with Roman transcription and translation in Hindi, English) make obeisance to gods and goddesses, the guru and the Highest Reality (Brahman). Included is a tape-recorded version of the slokas, a rendering by experts in sloka-recitation.

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    Stuti Manjari (Book with audio cassette) by: Unknown 153.00

    Stuti-Manjari is a collection of some famous Sanskrit shlokas that form an intrinsic part of the daily worship and prayer of the Hindus. The fifty-four shlokas compiled make obeisance to Shiva, Vishnu and his avataras (incarnations), the Sun God, the Earth Goddess, Mahalakshmi (Goddess of wealth), Sarasvati (Goddess of wisdom) and Hanuman among other gods and goddesses as well as the guru (preceptor) and the Highest Reality — the Indivisible Brahman. The shlokas praising the physical attributes of the deities and gloryfying their powers are girven in the original Sanskrit verse form followed by their transcription in Roman script and a translation of their meanings in the both Hindi and English. Accompanying this breviary is a tape-recorded version of the shlokas rendered by experts well -versed in the technical aspects involved in shlokas-recitation. The sholkas thus recited to a melodious tune not only acquaint the listener with the correct pronunciation of the words but also have the great effect of refreshing the mind when listened to in the free-flowing diction add richness to the piety evoked by the shlokas and the lofty thoughts contained in them. The shlokas are an offering of the Janana-Pravaha Centre for Cultural Studies in Varanasi which aims at promoting the meanings and message of diverse aspects of Indian culture — such as, the varied art forms and classic masterpieces of literature.

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    Success is a journey, not a destination. It comes beacuse of proper planning and its execution, having the ingredients of opportunity and talent. These 100 quotes bring forth the meaning, ways and means, and different facets of success. Each quote has a stimulating painting of Lord Ganesha, the Lord of Peace, Prosperity and Wisdom, resonating the theme.

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    Success by: R.N. Kogata, Lalita Kogata, 234.00

    The authors, through 100 quotes, brings forth the meaning, ways and different facets of success. Each quote has a stimulating painting of Lord Ganesha, the Lord of Peace, Prosperity and Wisdom, representing the theme. Many of these recollective quotes are from highly reputed global personalities, who enlightened this world with their lives and services, and the rest are from the pens of the authors.
    Success is a highly subjective topic. It means different to different people. Climbing the ladder of success is like climbing a mountain, from one peak to another. Succcess is a journey, not a destination. It comes beacuse of proper planning and its execution, having the ingredients of opportunity and talent. Luck is not a criterion in success. Dream big, but practical, have self esteem, work hard, remove negative thoughts from the mind, learn from the past experiences, and have the willingness and readiness to change, improve and achieve. One is set to embrace success for sure!.

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