Showing 251–260 of 384 results
Phiolosophical thoughts of modern Indian thinkers are quite comprehensive. While they are conversant with the Vedas, Upanisads and the Quran, they are also quite known to the Western thoughts. Philosophical thoughts of Raja Rammohun Roy, Tagore, Vivekananda, Mahatma Gandhi, Sri Aurobindo, Iqbal, K.C. Bhattacharya, S. Radhakrishnan, M.N. Roy, Ambedkar, Jawaharlal Nehru, J. Krishnamurty and Loknayak Jayaprakash Narain are streamlined and discussed.
This is the age of enlightenment. The contemporary Indian thinkers accept and practise the old values, traditions, and have paved the way for a new thought process in philosophy. And this philosophy is the product of an age of India’s struggle against long and suppressive foreign rule, hampering the growth of our thought system. However, one could see a new synergy in post- independent India a philosophical renaissance. In such a background, these thinkers propose positive, synthetic and integral world-views.
The thoughts of contemporary thinkers are quite comprehensive and exhaustive because they are well aware of the Vedas, Upanishads and the Quran. On the other hand, modern Indian philosophers have reconciled between the Western and Eastern, and the ancient and modern thoughts. This volume streamlines the thoughts of Rammohun Roy, Rabindra Nath Tagore, Vivekananda, Mahatma Gandhi, Sri Aurobindo, Iqbal, K.C. Bhattacharya, Sarvepalli Radhakrishnan, M.N. Roy, Bhim Rao Ambedkar, Pandit Jawaharlal Nehru, and J. Krishnamurty.
It makes this book a good reading for the teachers and students of modern Indian philosophy, detailing the philosophical perspectives of popular modern Indian philosophers.
This book tries to look at samnyasins and the samnyasashrama in their long existence from the times of Shankara to the present day and also throws light on how scholars, common people, as well as the samnyasins themselves view their roles, both as individual personalities and as persons living in an institution relating to society as a whole.
The present book, Samnyasins in the Hindu Tradition: Changing Perspectives, covers a wide territory, trying to look at the samnyasins and the samnyasashrama in their long existence from the times of Shankara to the present day. This book traverses a slightly different trajectory from the usual book on samnyasins as it attempts an overview of the samnyasin and the institution over a long period from Vedic to post-Independence times and speculates on the future of the institution as well. Samnyasins and scholars not only from India, but from countries as diverse as Canada, South Africa, UK and USA also figure in this collection. The samnyasashramas covered also range from the traditional Advaita, Vishishthadvaita and Dvaita to include many more later ashrams such as the Vira Shaiva (Lingayat), Dharmapuram Adheenam, Arya Samaj, Shivananda Ashram, Ramakrishna Mission, Swami Narayan and many others. Another departure from other books on the subject is that it also compares institutions like the Ramakrishna Mission for instance, as they function in India and in foreign countries where they have established ashrams. In the midst of varied opinions regarding the samnyasin and the samnyasashrama this book will throw light on how scholars, common people, as well as the samnyasins themselves view their roles, both as individual personalities and as persons living in an institution relating to society as a whole.
Sanskrit, one of the oldest extant languages of the Indo-European group, is hailed as the memory of the human race and its earliest cultural history. In this book scholars trace the links of Sanskrit with various countries of the world and their cultures and languages.
Sanskrit may be said to be one of the oldest extant languages of the Indo-European group of languages. It is hailed as the memory of the human race and its earliest cultural history. No serious study of the world civilization and cultures of different countries will be possible without understanding Sanskrit as it evolved and influenced other languages of the world or bears association with them. This volume has articles that attempt such an understanding of the Sanskrit language. Scholars trace the link of Sanskrit with various countries of the world and their cultures and languages. They throw light on Sanskrit grammar as recorded in Chinese works and contributions of Sanskrit to Chinese linguistics; on the many Sanskrit manuscripts available in Japan; and similarities and regularities in the phonetic system, grammar and vocabulary of Sanskrit and Russian. They view links between Sanskrit and the Slavonic languages, German, English, Persian and the Indonesian languages, examining mutual borrowings. They explain the way translations from one language to another have affected preservation and dissemination of knowledge. The articles, a result of meticulous study and marked by simplicity and clarity in expression, will be interesting and informative to a range of scholars of Indology.
Sanskrit education was a prime focus of the Pallava, Pandya, Cola, Vijayanagara, Nayaka and other kings of the Tamil country. Education was disseminated through agraharas, ghatikas, temple-colleges and mathas. Much authentic and interesting information about Sanskrit education and literature is available from the copper-plate grants and stone epigraphs.
Education, especially Vedic and Vedantic, along with allied subjects, was a prime focus of the rulers of the Tamil kingdoms. This book highlights the educational initiatives during the reigns of the Pallava, Pandya, Cola, Vijayanagara, Nayaka and other kings.
The inscriptions across the Tamil country talk about Sanskrit education in detail. Agraharas, ghatikas, temple-colleges and mathas were the main educational institutions propagating Sanskrit texts. The teachers were handsomely paid and bhatta-vritti was the norm of the day; villages were donated to them Þ either as ekabhoga or as agrahara (brahmadeya). There were poets and composers among the rulers, as an embodiment of their dedication to education. The numerous grants act as authentic sources of information on the reigns of these rulers, scholars, composers and educational institutions across many centuries Þ beginning from the Pallava times.
Giving a deep insight, this book is an invaluable source of information for students and researchers in the ancient and medieval history of India.
Sanskrit education was a prime focus of the Pallava, Pandya, Cola, Vijayanagara, Nayaka and other kings of the Tamil country. Education was disseminated through agraharas, ghatikas, temple-colleges and mathas. Much authentic and interesting information about Sanskrit education and literature is available from the copper-plate grants and stone epigraphs.
Education, especially Vedic and Vedantic, along with allied subjects, was a prime focus of the rulers of the Tamil kingdoms. This book highlights the educational initiatives during the reigns of the Pallava, Pandya, Cola, Vijayanagara, Nayaka and other kings.
The inscriptions across the Tamil country talk about Sanskrit education in detail. Agraharas, ghatikas, temple-colleges and mathas were the main educational institutions propagating Sanskrit texts. The teachers were handsomely paid and bhatta-vritti was the norm of the day; villages were donated to them Þ either as ekabhoga or as agrahara (brahmadeya). There were poets and composers among the rulers, as an embodiment of their dedication to education. The numerous grants act as authentic sources of information on the reigns of these rulers, scholars, composers and educational institutions across many centuries Þ beginning from the Pallava times.
Giving a deep insight, this book is an invaluable source of information for students and researchers in the ancient and medieval history of India.
This fresh typesetting of Prof. Macdonells work explains the mechanics of the Sanskrit languages euphonic combinations (sandhi), declension, conjugation, nominal stem formation and compounds, etc., with insights into the syntactical arrangement of Sanskrit sentence.
It is an altogether fresh reprint of the eminent Orientalist, Arthur Macdonells A Sanskrit Grammar (1927 edition: Oxford). Which, ever since its first appearance, has been widely acclaimed both in India and elsewhere in the world, as an authentic, at once relevant account of classical Sanskrit.
Projecting, with well-chosen examples, a whole mass of grammatical forms to be met with in the post-Vedic Sanskrit literature, the author systematically explains the mechanics of its euphonic combinations (sandhi), declension, conjugation, nominal stem formation and compounds, and a lot else — with complete insights into the syntactical arrangement of Sanskrit sentence. Supported by several information-packaged appendices, the book also carries a brilliant resume of the Sanskrit grammatical tradition going back to the 5th century BC.
Now typeset anew with the latest technological aids, the late Macdonells work today remains as much indispensable to the students of Sanskrit as to the scholars, who seek to discover for themselves the splendour of its literary classics.
This fresh typesetting of Prof. Macdonells work explains the mechanics of the Sanskrit languages euphonic combinations (sandhi), declension, conjugation, nominal stem formation and compounds, etc., with insights into the syntactical arrangement of Sanskrit sentence.
It is an altogether fresh reprint of the eminent Orientalist, Arthur Macdonells A Sanskrit Grammar (1927 edition: Oxford). Which, ever since its first appearance, has been widely acclaimed both in India and elsewhere in the world, as an authentic, at once relevant account of classical Sanskrit.
Projecting, with well-chosen examples, a whole mass of grammatical forms to be met with in the post-Vedic Sanskrit literature, the author systematically explains the mechanics of its euphonic combinations (sandhi), declension, conjugation, nominal stem formation and compounds, and a lot else — with complete insights into the syntactical arrangement of Sanskrit sentence. Supported by several information-packaged appendices, the book also carries a brilliant resume of the Sanskrit grammatical tradition going back to the 5th century BC.
Now typeset anew with the latest technological aids, the late Macdonells work today remains as much indispensable to the students of Sanskrit as to the scholars, who seek to discover for themselves the splendour of its literary classics.
In the past many Sanskrit works were translated into Persian and other Indian languages so as to reveal the glory of the Sanskrit language and its literary output. This book presents details of the Urdu translations covering the Vedic literature the Puranas and classical works on various subjects.
Sanskrit literature is a vast tradition, its literary activity being one of the oldest in the world. In the past, many Sanskrit works were translated into Persian and other Indian languages so as to reveal the glory of the Sanskrit language and literary output to all. This book is an attempt to present Urdu translations of Sanskrit literature. The translations include the Gayatri mantra and a few random lines/verses from the Arthashastra, the epic literature especially the Bhagavad Gita, Kalidasas plays, Bahrtrharis Shatakas, the Yoga Darshana of Patanjali and the Kapila Sutras on Sankhya philosophy, in a simple manner and with clarity. It includes a detailed list of various works of Sanskrit translations into Urdu covering the Vedic literature, the Puranas, Sanskrit classical literature like the epics, drama, lyrics, poetry, prose, romance, popular tales and scientific literature on grammar, phonetics, medicine, the law, astronomy and mathematics.
The book employs the multi-disciplinary methodologies of art historical interpretation to contextualise nearly the whole range of Saptamatrka icons within the larger historical evolution of accultured Brahmanical religion, mythology, theology and cultic developments.
The worship of Saptamatrika; the seven Mother Goddesses (or the seven Saktis, the divine feminine powers), is over a millennia and half old, pan-Indian phenomenon. And, over the centuries, the Matrika concept has come to have varied ideational, literary, visual and ritualistic manifestations which not just interconnect the totality of Brahmanical and non-Brahmanical religious traditions, but are integral components of the diverse historical processes of Indian society. A reputed scholar of art history here offers an insightful iconological study of Saptamatrika divinities: the Brahmanical goddesses found invariably as a single collective whole, consisting literally of seven (though sometimes eight or more) female deities, variably accompanied by different forms of Shiva, and Ganesha or Skanda. Employing the multidisciplinary methodo-logies of art historical interpretation, including the recent feminist interventions, Dr. Panikkars inquiry contextualises nearly the whole range of Saptamatrika icons within the larger historical evolution of accultured Brahmanical religion, mythology, theology and concomitant multifarious cultic developments. Also clarifying some of the basic principles of Brahmanical iconic tradition, his study has, for the first time, exceeded the accepted Art Historical procedures by incorporating the questions of class conflict, gender representations and ideology within the iconological discourse and has, thus, advanced the frontiers of Art Historical practice. It is a compelling, painstakingly researched work growing from the authors indepth survey of diverse Saptamatrika sculptures and an astonishing mass of both primary textual sources and research publications of more recent years. And, yet more significantly, it is enlivened with exquisite visual material: comprising nearly 200 photographic reproductions.
This detailed commentary views the Saundaryalahari compilation of 100 verses in praise of the Devi as Advaita Vedanta itself. The absolute joy of Advaita is presented in a pictorial language, subjectively as ananda, and objectively as saundarya.
The Saundaryalahari has fascinated and puzzled generations of scholars and laypersons; subject to continuing study and debate, till today, such details as the authorship of the 100 verses named the Saundaryalahari remain a matter of contention, particularly among scholars. While some attribute it to Shankara, others argue that the Saundaryalahari’s verses in praise of the Devi cannot have been authored by this staunch Vedantin; some argue that its value is essentially in the realm of what is loosely called “tantra,” while others extend the significance of the Saundaryalahari to include the preoccupations of Vedanta. Nataraja Guru is unequivocal in his belief that none other than Shankara could have composed this masterpiece of mystical poetry and identifies internal evidence in the verses themselves to support this view. The detailed commentary views the Saundaryalahari as Advaita Vedanta itself. The absolute Joy of Advaita is presented in a pictorial language, subjectively as ananda, and objectively as saundarya.
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