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This booklet has 40 verses (Chaalisaa) together with rules for recitation, Hanumaan aarati and 44 colourful pictures depicting the glory of Sri Hanuman.
This booklet has 40 verses (Chaalisaa) together with rules for recitation, Hanumaan aarati and 44 colourful pictures depicting the glory of Sri Hanuman.
This booklet — unique in its genre — gives rules for chanting the 40 verses in praise of Lord Shiva, together with Shiva Maanasa Puja, Sri Rudraashatak, Mritunjaya Stotra, Shiva Stuti, aarati, etc. There are also 43 beautiful pictures depicting the Lord’s leelas.
This booklet — unique in its genre — gives rules for chanting the 40 verses in praise of Lord Shiva, together with Shiva Maanasa Puja, Sri Rudraashatak, Mritunjaya Stotra, Shiva Stuti, aarati, etc. There are also 43 beautiful pictures depicting the Lord’s leelas.
The book contains, besides 40 verses or Chalisa of Sri Khatu Shyam (in Rajasthan), His story, stuti, and aarati.
The book contains, besides 40 verses or Chalisa of Sri Khatu Shyam (in Rajasthan), His story, stuti, and aarati.
Sri-yantra, a mythical instrument, strikes a balance between the gross subtle and causal dimensions of the microcosmic and macrocosmic phenomena. It has made a strong footprint in the geophilosophy of India and beyond, and has a major stake in India’s landscape, code of Indian civilization, and is set to make a difference in various walks of Indian life.
The concept of geophilosophy, or to be more precise geo-metaphysics, is an enduring bond between the philosophical thought and its terrestrial support. Essentially the geographical positioning of a country influences its thinking and thus impacts its philosophy.
Sri-yantra, a mythical instrument, strikes a balance between the gross subtle and causal dimensions of the microcosmic and macrocosmic phenomena. It syncs with the esoteric ontology of the cosmos, the individual body, the state, the nation in its geographic aspect, all creative and conducive societal values, and the grand unification of existing dogmas, doctrines, creeds and commitments.
The author talks about his speculation of a triangular semblance of the Indian subcontinent and his intuitive experiences of ancient axioms of Eastern metaphysics. He elucidates that Sri-yantra, once esoteric, has become exoteric and can still retain its crown position in India. This book is a valuable accumulation of various facts, figures and values from myriad canons of mystic revelations. It also provides a type of interpolative vindication or justification of the two apparently conflicting ideologies of the oriental and occidental origins.
Sri-yantra has made a strong footprint in the geophilosophy of India and beyond, and has a major stake in India’s landscape, code of Indian civilization, and is set to make a difference in various walks of Indian life. This unusual volume sheds light on many a topic, which will interest readers of a wider spectrum.
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.
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.
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.
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.
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.
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.
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 ones 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 detre. When preachers and swamis advocate a holy insensibility to earthly things and fellow human beings, the work of grinding epitome of womans 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.
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.
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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