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The Netra Tantra “Tantra of the (Third) Eye (of Siva)”, also called Mrtyujit (Conqueror of Death), is one of the fundamental scriptures of non-dualist Kashmir Saivism or Trika. It is the only Tantra having the Third Eye of Siva as title and theme, and it contains three important chapters on Yoga, relating to three ways of overcoming death.
This book, besides giving an introduction to the Tantra, contains an interpretation of the three chapters; Chapter 1 deals with the Eye of Siva, Chapter 7 with subtle Yoga, and Chapter 8 with supreme Yoga. The same texts are presented in Devanagari, transliteration and translation, including the eleventh-century commentary of Ksemaraja, illustrious disciple of Abhinavagupta. The Appendix contains illustrations of the theme of trinetra from different sources, mainly connected with Kashmir, as well as a comparative study on “The spiritual eye in the Christian mystical traditions”.
This book is an important contribution to the studies on non-dualist Saivism or Trika, and especially to its Yoga.
The Netra Tantra “Tantra of the (Third) Eye (of Siva)”, also called Mrtyujit (Conqueror of Death), is one of the fundamental scriptures of non-dualist Kashmir Saivism or Trika. It is the only Tantra having the Third Eye of Siva as title and theme, and it contains three important chapters on Yoga, relating to three ways of overcoming death.
This book, besides giving an introduction to the Tantra, contains an interpretation of the three chapters; Chapter 1 deals with the Eye of Siva, Chapter 7 with subtle Yoga, and Chapter 8 with supreme Yoga. The same texts are presented in Devanagari, transliteration and translation, including the eleventh-century commentary of Ksemaraja, illustrious disciple of Abhinavagupta. The Appendix contains illustrations of the theme of trinetra from different sources, mainly connected with Kashmir, as well as a comparative study on “The spiritual eye in the Christian mystical traditions”.
This book is an important contribution to the studies on non-dualist Saivism or Trika, and especially to its Yoga.
The book examines the occult sciences that deal with the birth- and name-related attributes of human beings, their bodily features and their style of writing astrology, numerology, palmistry, physiognomy, phrenology, moleosophy and graphology for deeper insights into personality and fate. With easy-to-understand examples, it reveals the way in which these sciences explain aspects of human character and mind.
The book attempts to examine those occult sciences that deal with the birth- and name-related attributes of human beings, their bodily features and their style of writing for deeper insights into personality and fate topics like astrology, numerology, palmistry, physiognomy, phrenology, moleosophy and graphology. In a simple language and with easy-to-understand examples and illustrations, Dr. Nandlal Vanvari reveals the way in which these sciences explain aspects of human character and mind by going beyond the environmental conditioning of man and his trait of reducing everything to automatic reflex. Keeping the modern scientific perspective in mind throughout, he delves into horoscopes and effects of the planets and constellations, the significance of numbers in numerology and their association with planets, the palm lines, significance of moles located in different parts of the body and so on. The work will be useful for those associated with the sciences of the mind as well as general readers interested in occult sciences.
This work is an attempt to reveal the fundamentals of Carvaka philosophy the materialistic system of thought propounded by the ancient philosophers of India and its epistemological, metaphysical and ethical concerns. The Carvaka system is compared and contrasted with other systems of ancient philosophy.
Carvaka is the materialistic system of thought propounded by the ancient philosophers of India. The Carvaka system of philosophy has been much criticized and even ridiculed since the ancient times as the Carvakas have been dubbed as atheists and hedonists. This work is an attempt to reveal the fundamentals of Carvaka philosophy, and its epistemological, metaphysical and ethical concerns. Beginning with the origin and development of Indian materialism, it addresses the controversial and disputed issues regarding Carvaka philosophy on the basis of a profound study of the original sources on the subject and by referring to modern researches on it. It highlights the contributions of the Carvakas in the furtherance of moral and philosophical thoughts and their uniqueness in many respects, such as the Carvaka School being the only one among ancient Indian philosophical schools to accept only one pramana — perception. The Carvaka system is compared and contrasted with other systems of ancient Indian philosophy for the purpose. The book is praiseworthy in its attempt to present its findings in a logical manner.
The book will interest scholars and students of ancient Indian philosophy as well as general readers who are keen to understand ancient Indian philosophy.
Vada, meaning debates, dialogues, discussions, was the quintessential of Indian spirit, enabling and promoting the growth of different philosophical and knowledge systems of India. It percolated deep into our mindset and enriched the moral, ethical, religious and sociocultural edifice of anything that was essentially Indian in nature. As continuation of Anvikshiki from the bc era, vada helped thrive Indian traditional knowledge systems. It subsists on diversity and its tradition envisages pluralism.
Most of our Sanskrit works, covering a wide gamut of knowledge systems, are structured in the techniques of debate. This reality applies not only to the philosophical writings, but to Indian medical systems (Ayurveda), Arthashastra of Kautilya and Kamasutra of Vatsyayana as well. Even great epics like Ramayana and Mahabharata are no exceptions.
Vada culture involved verbal duals, attacks and even violence of speech, and all major religious systems — old or modern — were parties to it. This book also elucidates how vata was vital and critical for the growth of our socio-political fabrics. It shows how some of the major conflicts in philosophical systems were centred around karma, jnana, choice between violence and non-violence, pravritti and nivritti. It also presents the manifestations of vada on a vast canvas during the nineteenth and twentieth centuries. Modern spiritual and religious gurus like Ramana Maharshi, J. Krishnamurti and Vinoba Bhave were men of dialogues. Our scholars have applied the varied techniques of vada against the philosophical and scientific systems of the West to prove them correct.
This collector’s issue should enthrall a wide audience of philosophers, scholars and believers in Indian knowledge systems.
Present book presents interesting and authentic details of almost all promient Vedic gods, about their conceptions, their most ancient forms, their orderly evolution, and about their evolved personalities.
There have been quite a few attempts to delineate the nature and character of Vedic Deities on the basis of Vedic Samhitas by European scholars like Macdonell, Hillebrandt, Oldenberg, Luders and, of late, by Oberlies, etc. However, none of these scholars has made attempt to trace the subsequent development of their character and personalities through the later Vedic texts, epics and the Puranas, etc., whereas it goes without saying that the concept of Hindu gods today in the minds of the people is exactly the one which we encounter in the Puranas and in the folk literature.
This obviously means that the personalities of the Vedic Deities did not freeze with the end of Vedic literature but continued to develop in later period as well through the subsequent literarary activities. Taking rather vague clues from the Vedic texts, the authors or narrators of the Puràõas, augmented and supported by folk beliefs, further expanded, modified and developed the personalities of these gods so that, for the most part, the intangible character of these gods acquired a concrete shape and form, a body of flesh and blood, so to say.
The book tries to trace the historical development of the personalities of Vedic Deities through the subsequent Vedic literature, as well as the epics and the Puranas till they acquire the shape and form in which they are conceived and venerated today.
This book presents a lucid English translation of the Vaisesika-Sutra of Kanada, termed the earliest exposition on physics in Indian philosophy and the textual basis for the Nyaya-Vaisesika and Navya-Nyaya systems of thought. The translation retains the feel of the original sutras even while conveying the intended meaning accurately and with clarity.
Kanadas Vaisesika Sutra, the textual basis for the Nyaya-Vaisesika system and the later Navya-Nyaya system, may be termed the earliest exposition on physics in Indian philosophy. It presents one of the earliest discussions on the idea of atomicity and on the true nature of knowledge as comprising the categories of dravya (substance), guna (attribute), karma (action), samanya (generality), visesa (particularity) samavaya (inherence) and abhava (non-existence). This book presents the original Sanskrit text of the Vaisesika Sutra along with its Roman transliteration and a translation in the English language. The lucid translation is a scholarly attempt to retain the feel of the original sutras while conveying the intended meaning accurately and is easy to comprehend owing to many special features. Additional words are added in the translated text for the benefit of syntax but they are placed in parenthesis. The translated text has sub-titles that aid in simplifying the arguments by grouping the sutras. Besides, footnotes are provided to explain technical terms and concepts in the original Sanskrit. The book, published under the Shastra Group of Centre of Linguistic and English at Jawaharlal Nehru University which had earlier brought out the Yogasatra of Patanjali, will prove useful to all researchers and students of ancient Indian philosophy.
The book, highlights the essential import of the innocuous-looking, yet enigmatic, diagrams called Yantras surfacing from the occult practices of the tantrics. It examines a range of tantric yantras, with their varieties, applications, modes of construction and above all their iconographic features.
Hinduism is known for the bewildering profusion of its deities, who are represented not only in two or three dimensional anthropomorphic images, but also in abstract configurations, known as yantras. In yantras is, thus, seen almost a parallel with the surfeit of deities in Hindu tradition. Literally meaning an instrument, apparatus or a talisman, yantra is a kind of mystical diagram used, in tantra, for both meditation and invoking a divinity, and is believed to possess/arouse occult powers. Drawn only by the adept: the ones schooled in this arcane, highly intricate process, and energized by siddh mantras, these seemingly innocuous geometrical figures are employed for any number of reasons or desires: whether to attain wealth, ward off disease, beget a son, vanquish enemies, or even to cause somebodys death. This book, the latest from Professor Bunce, highlights the essential import of these innocuous-looking, yet enigmatic, diagrams surfacing from the occult Practices of the tantrics. The author, an internationally known scholar of Oriental Art, examines a range of tantric yantras, with their varieties, applications, modes of construction and, above all, their iconographic features. Also inter- woven in his text are lucid descriptions of all else associated with a yantra, notably, its deity, its specific purpose, its predominant and secondary numbers and its mantra. Carrying beautiful visual representations of over a hundred yantras, Professor Bunces study holds out enduring appeal to the readers concerned not only with the iconography of tantric yantras, but their mystifying under-pinnings as well.
Dr. N. C. Panda examines yoga-nidra as a scientific discipline the theory, its psychological basis, its techniques and applications to reveal its significance as a means of strengthening the bodys immune system and preventing and curing diseases and regulating ones life patterns. It involves comparative analyses like that of yogic trance and hypnotic trance and yoga-vedanta and Freudian psychologies.
Healing of body and mind through yoga is gaining immense significance at present as a world-wide science of therapy. In this context, yoga-nidra, a self-therapy technique of yoga and tantra, is important as an effective means of regulating the mind. In this volume, Dr. Panda, a noted philosopher and psychologist, yogi and tantrist, delves into the principles and practices of yoga-nidra based on materials from the tantras and Patanjali Yoga in an attempt to explain its benefits with special reference to modern medicine. The book presents yoga-nidra as a scientific discipline that is a potent means to strengthen the bodys immune system and thus to prevent and cure diseases and to regulate ones life patterns. It examines in detail the theory of yoga-nidra, going into the Indian concept of mind and personality. It establishes the psychological basis of yoga-nidra by comparing hypnotic trance and yogic trance and Freudian and Yoga-Vedanta psychologies. It then lucidly presents the techniques of yoga-nidra and deals with the applications of yoga-nidra with relation to curing of psychosomatic and other diseases of common occurrence and to solving current problems such as drug-addiction and stress-induced maladies. This well-conceived and thorough research work will prove useful to scholars of ancient Indian medical science and psychology, particularly those concerned with study of yoga vis-a-vis modern medical problems and systems. It will be of equal importance for the general readers owing to its interesting subject matter, simple style of presentation and easy adoption by the non-adepts.
The sound practice of yoga enables one to have a disease-free body and keen intellect. This book details the impact of various yoga practices on psychology and specifies that consciousness has a wider conation in yoga in developing one’s personality traits and leveraging them further to keep him/her happy and experience a blissful life.
Yoga psychology is both a positive and a normative science. It not only analyses human personality and its growth, but sets normative ideals and prescribes techniques to achieve such objectives, as well. Thus, expansion of consciousness and making oneself the master of his/her mind are the broad objectives of yoga psychology. The topological aspect of mind as described by Freud in terms of conscious, subconscious and unconscious levels was well detailed in the yogic literature, thousands of years ago. The sound practice of yoga enables one to have a disease-free body and keen intellect.
The book, thus, details the impact of various yoga practices on psychology and specifies that consciousness has a wider conation in yoga. Yoga presents vivid and sound meditation procedures for the attainment of psychic consciousness through the awakening of kundalini. Homeostasis or balance is the central principle in yoga psychology, and it holds that any sort of imbalance in the system physical, psychological or pranic creates disorders and the solution lies in rebalancing it. Here comes the role of yogic psychotherapies such as prarthana, mantra sadhana, spiritual couselling, pranayama, yajna, sankirtana, svadhyaya and vrata anushthana.
This volume enunciates that yoga psychology is an applied science, and thus has remedies for many individual and social problems. It deals at large with the application and benefits of yogic practices in developing ones personality traits and leveraging them further to keep him/her happy and experience a blissful life.
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