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“The philosophies in India evolved in the process of mutual rebuttal and confirmation. The Carvaka philosophy is very unique and well-marked among Indian philosophies as it is the only philosophy in India which corroborates materialism. The twenty-first century is the century of materialism. This philosophy known as Lokayata as well as Anviksiki is a logical system. In order to qualify to be a logical system it is necessary that this philosophy refutes the concepts of other philosophies and establishes its own concepts both on logical grounds. The philosophies such as Nyaya, Vaisesika, Samkhya, Jaina and Bauddha do the same; they refute the position of other philosophies on logical grounds and establish their own philosophy on the logical basis. But we observe this deficiency in the Carvaka philosophy as this philosophy is not developed in tune with the development of other philosophies for whatsoever reasons. Everywhere this philosophy appears only as a purvapaksa not siddhanta paksa. In this book there are redressals of the criticism of Carvaka philosophy by the celebrated philosophers like Dharmakirti, Santaraksita, Kamalasila, Udayanacarya and Visvanatha Nyayapancanana as well as their rebuttal from the Carvaka point of view. This book is a reaffirmation of the Carvaka philosophy on the basis of Carvaka concepts and logical grounds. This is an invitation to the philosophers for a dialogue. “
This book represents the philosophy of language in Navya-Nyaya, based upon an analysis of the “Verbal Suffix Chapter” (Akhyatavada) of Gangesha’s Tattvacintamani. Since this chapter elaborates what kind of verbal understanding is generated and discusses related issues, the book demonstrates the main features of that philosophy of language and serves as a good introduction to that. The analysis mainly deals with Gangesha, but in some cases it refers to Raghunatha. Since the book is an attempt to pursue philological exactness and philosophical analysis, it is hoped to interest not only Sanskrit scholars, but also philosophers in general.
The book consists of four lectures. Lecture I clarifies Gangesha’s view of the meaning of the suffixes of a finite verb, which (meaning) is greatly disputed among the Navya-Nyaya philosophers, the Mimamsa philosophers, and the Grammarians. Lecture II investigates how Gangesha determines the meaning of words and illustrates that his method bears upon ontological categories of Vaisheshika. Lecture III deals with Gangesha’s “Five Definitions of Invariable Concomitance Section” (Vyaptipancaka) and elucidates the relation between meaning and the logical structure of the definitions. The lecture also provides diagrams as a tool to represent the structure. Lecture IV explains the realistic standpoint of Navya-Nyaya by clarifying the concept of the counterpositive (pratiyogin) of absence (abhava), or a thing whose existence is negated, focusing on empty terms or non-factual expressions such as “a round triangle”, “the present King of France”, “a rabbit’s horn”, and so forth. The lecture delineates how Udayana, Gangesha, and Raghunatha observed and, as the time passed, did realism thoroughly in language analysis.
Bhartrhari’s three unique compositions – Nitisatakam, Srngarasatakam and Vairagyasatakam – have been relevant for the last 2,000 years and above for their exclusively terse and epigrammatic character, and universally applicable teachings. The Nitisataka, although succinct and concise, is pregnant with the perpetual and everlasting doctrines, resulted from diverse experiences of life.
Although it has hundreds of printed editions available with commentaries and translations published in many parts of the globe, still this edition has been prepared along with recently discovered Kasmiri Sarada text, supplemented by critical notes on variant readings found in a Sarada manuscript, for the very first time in last 400 years, i.e. ever since the printing editions came into existence.
Most commonly accepted verses of the Nitisataka have been included in this edition, making a total of 111 verses, which is enriched with authentic translation and purports in Hindi and English.
छठी शताब्दी के लब्ध प्रतिष्ठित ज्योतिषविद् वराहमिहिरकृत पञ्चसिद्धान्तिका भारतीय खगोल शास्त्र का एक प्रमुख सैद्धान्तिक ग्रन्थ है। उस समय के उपलब्ध प्रमुख पाँच ज्योतिष सिद्धान्तों – पौलिश, रोमिक, वासिष्ठ, सौर और पितामह को संकलित कर इस ग्रन्थ को अठारह अध्यायों में प्रस्तुत किया गया हे। यें पाँचों ग्रन्थ और उनकी टीकाएँ आज लुप्त हो चुकी हैं। पञ्चसिद्धान्तिका में वर्णित विषयों में सौर एवम् रोमक सिद्धान्तों पर आधारित अहर्गण की गणना, अधिमास, क्षय तिथियों की गणना, वर्ष, मास आदि के सूत्र प्रस्तुत किए गए हैं। ग्रहों की गति का विश्लेषण तथा पौलिश, रोमक एवम् सौर सिद्धान्त पर आधारित सूर्य एवम् चन्द्र ग्रहण की गणना-विधि भी प्रस्तुत की गई हे।
वराहमिहिर पहले ज्योतिषविद् थे जिन्होंने अयनांश अर्थात् विषुव के स्थानान्तरण का शुद्ध मान दिया। इस पुस्तक में त्रिकोणमिति के ज्या के शुद्ध मान की गणना भी प्रस्तुत की गई है।
पञ्चसिद्धान्तिका का यह हिन्दी रूपान्तरण निश्चित ही सैद्धान्तिक खगोलिकी के शोधकर्ताओं एवम् अन्य पाठकों के लिए उपयोगी होगा।
“Sacred Thread offers a visual and three-language presentation of Pataðjali’s YogasÂtra. These 196 short sentences form the foundation for the philosophy and practice of Yoga. One of six ways of viewing the world, this Darœana emphasizes human potential. Acknowledging the troubles caused by ignorance, egotism, addiction, and negativity, Yoga urges the cultivation of opposites: gentle behavior (ahiÚsÀ), truth-telling (satya), honesty (asteya), sexual restraint (brahmacarya) and avoidance of consumerism (aparigraha). Combined with practices of body, breath, and meditation, Yoga brings understanding and freedom. Working with the original Sanskrit text, the book renders photographic images to understand Yoga philosophy along with translation and explanation in English as well as Hindi. Without a syllable to spare, the Sanskrit text encapsulates the meaning of life and the possibility of freedom in four chapters: SamÀdhi, SÀdhana, Powers, and Freedom. The daily street life of India places the entire spectrum of Pataðjali’s wisdom on display. The authors have chosen from thousands of images to match Pataðjali’s glimpses of reality with what can readily be seen in Pune or Varanasi or Delhi. The English translation seeks to convey Pataðjali’s concision without adding too much explanation. The process of Yoga requires the quieting of thoughts. By letting the words stand on their own, a sense of connection emerges, conveying the thread of Yoga wisdom. Yoga is now studied and practiced in more than four dozen universities throughout India. The Hindi translation provides yet another bridge for comprehending the wisdom of Yoga. This book will be useful for the many people training to be experts in Yoga.”
“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। “
This book introduces Aryabhata and the Aryabhatiya to the new generations through an authentic English translation. It discusses Aryabhata as an innovator and the findings of Aryabhata on dashagitika, ganitapada, kalakriya and gola in great details, endorsing it as quite a genuine work.
The Aryabhatiya of Aryabhata is of great work in the annals of the history of Indian mathematics and astronomy. This volume is expected to give a complete translation (with notes) of the Aryabhatiya with references to some of the most important parallel passages. It is a brief descriptive work intended to supplement matters and processes which are generally known and agreed upon to give only the most distinctive features of Aryabhatas own system. Many common places and many simple processes are taken for granted.
The book vividly addresses topics such as dashagitika, ganitapada, kalakriya and gola in much details. Withstanding many a criticism from people like Brahmagupta on the theories of Aryabhata, this volume through the introductory chapter contends that the Aryabhatiya, on the whole, is quite genuine. It presents Aryabhata as an innovator, thus his difference from Smriti or tradition in his approach to many astronomical matters is fully justified. It also discusses a serious internal discrepancy in the Aryabhatiya about the stationary and revolutionary nature of earth.
This book helps in introducing Aryabhata and the quintessential of Aryabhatiya to the mathematicians and astronomers of the new generations, for whom the original language Sanskrit and the old processes might be unknown.
This book, “The Buddhivilasini: Commentary of Ganesa Daivajna on the Lilavati of Bhäskaracarya II” is a version of the thesis, for which Dr V. Ramakalyani has been awarded the degree of Doctor of Philosophy by the University of Madras in 2018. Among the published commentaries on Lilavati, Buddhivilasini stands out for its characteristic treatment of the original work as Buddhivilasini contains more than hundred upapattis (Indian proofs) for almost all the rules of Lilavati. In the context of Buddhivilasini, upapatti is either a description of the process, numerical demonstration thereof, verbal explanation, reasoning utilising algebraic rules, proportion, examples or justification. This book consists of nine chapters. First chapter introduces the background relating to Indian contribution to mathematics. Second to eighth chapters consist of study of the upapattis on parikarmastakam (eight operations on arithmetic, fractions and zero), prakirnakas (miscellaneous units), misra-vyavahara (investigation of mixed units) sredha-vyavahara (progressions), Ksetra-vyavahara (geometry), Itara-vyavahara dealing with the khata (volume of excavations), citi (stacks), rasi (mound of grains) and chaya (shadows and gnomon), kuttaka (an indeterminate equation of degree one) and ankapasa, dealing with combinatorics. The translation of the passages in Buddhivilasini and explanations in modern notations are given with valuable remarks. Ganesa’s contribution to mathematics, style of commenting and his erudition are discussed in the last chapter. Six appendices, bibliography and index are given at the end. On the whole this is a valuable contribution to the historiography of mathematical literature in Sanskrit.
This volume presents the translation and interpretation of thirteen principal Upanisads such as Brhadaranyaka, Chandogya, Taittiriya, Aitareya, Kausitaki, Kena, Katha, Isa, Mundaka, Prasna, Mandukya, Svetasvatara and Maitri along with the outline of the philosophical wisdom inherent in these Upanisads. It also features the recurrent and parallel passages in these principal Upanisads and the Bhagavadgita.
Upanisads are an authoritative compendium of Indian metaphysics. They represent the earnest efforts of profound thinkers of early India to solve the problems of origin, nature, and destiny of man and the universe, more technically the meaning and value of knowing and being. They are replete with sublime conceptions and with intuitions of universal truth. These Upanisads sets forth two opposing theories: one of mundane life and the other relating to a life that is in search of the Supreme Reality and man’s ultimate aim.
Though, traditionally, 108 Upanisads are well known and subject to various studies, there are around 200 Upanisads in toto. Of them, this volume contains the translation and interpretation of thirteen principal Upanisads such as Brhadaranyaka, Chandogya, Taittiriya, Aitareya, Kausitaki, Kena, Katha, Isa, Mundaka, Prasna, Mandukya, Svetasvatara and Maitri along with the outline of the philosophical wisdom inherent in these Upanisads. It also features the recurrent and parallel passages in these principal Upanisads and the Bhagavadgita.
It vividly and graphically presents the key concepts of the Bhagavadgita while majorly discussing the concepts like atman, Paramatman, jagat, karma-yoga, jnana-yoga, bhakti-yoga, dhyana-yoga, sthitaprajna, sadhakas’ challenges and the ways out.
This volume covers all the aspects of Yoga and self-management discussed in the Bhagavadgita –– a comprehensive text of personal and professional life management and adhyatma-sadhana (spiritual upgradation). What makes the book special is its dialogue format between a guru and his disciple as exactly what we witness in the Bhagavadgita as between Sri Krsna and Arjuna.
It vividly and graphically presents the key concepts of the Bhagavadgita while majorly discussing the concepts like karma-yoga, jnana-yoga, bhakti-yoga, dhyana-yoga, sthitaprajna, and seven keys of self upgradation, which leads towards Health, Happiness and Harmony, challenges and the ways out.
This book will help in the making broader understanding of the concepts and philosophy of the Bhagavadgita, which transcends time and space, to register with the new generation readers and thereby emulate and practise the varied forms of Yoga.
Tirumalamba, a poetess of the Vijayanagara Empire, wrote the Varadambikaparinayam, the story of marriage of King Acyuta Deva Rāya, in Sanskrit which forms the 5th volume of the series: Women Writings in Sanskrit.
In the court of King Acyutaraya (1529-42 CE) of Vijayanagara there was a poetess of great merit and her name was Oduva Tirumalamba. She was employed as a reader in the royal court whose duty was perhaps the reading of poetical and other compositions to the ladies of the royal family as well as to the royal court. Tirumalamba was popularly known as Oduva (reader) Tirumalamba. Evidently she was a genius, since she was an excellent musician and grammarian, possessing in addition a good command of rhetoric and diction. She was a scholar of Hindu epics, poetry, drama and philosophy and had other accomplishments also; she was a linguist and could write in many scripts. In addition to all these excellent qualities she must have possessed great beauty, for King Acyutaraya became so enamoured of her that he elevated her to the position of his queen (Rajamahisi).
We learn most of these details from the epilogue to the Varadambika-parinaya-campu, celebrating the wedding of King Acyutaraya and his senior queen Varadambika. It is learnt from epigraphical and other sources that Varadambika was the principal queen (Pattamahisi) of King Acyutaraya. We also learn from the epilogue to the campu that she was a patroness of learned priests, scholars and poets and that she made liberal gifts and endowments to temples and religious institutions.
This poem also describes the birth of Prince Venkatadri, the first born of Varadambika. But it cannot be denied that the work shows that Tirumalamba was a highly educated woman, who wrote for the cultured.
“The present book intends to highlight universal Vedic vision and provide an overview of ennobling ideas enshrined in the four Vedas. It contains select Vedic mantras in Sanskrit , with Hindi and English translation, which solicit peace and welfare for all beings in the world. Vedic prayers compiled in this book have been divided under following eight headings: One Earth-One Family, Peace, Well-being, Nature/Environment, Friendship/Amity, Education, Feminine Power and Culture. Besides, a basic introduction to Vedic literature is appended in the beginning so that the readers may grasp a glimpse of the vastness and variety of Vedic texts and also understand the enormous influence of Vedas on the subsequent development of Indian thought. It is hoped that the simple but significant message of Vedas like seeing inherent interconnectedness among all beings inhabiting the planet earth and seeking cosmic harmony can provide fresh insights for the future of humanity. “
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