The G T Rthasangraha

Mahābhārata (including Harivaṃśa) and Rāmāyaṇa, the two great Sanskrit Epics central to the whole of Indian Culture, form the subject of this new work. The book begins by examining the relationship of the epics to the Vedas and the role of the bards who produced them. The core of the work, a study of the linguistic and stylistic features of the epics, precedes the examination of the material culture, the social, economic and political aspects, and the religious aspects. The final chapter presents the wider picture and in conclusion even looks into the future of epic studies. In this long overdue survey work the author synthesizes the results of previous scholarship in the field. Herewith a coherent view is built up of the nature and the significance of these two central epics, both in themselves, and in relation to Indian culture as a whole.

Discussion of religious beliefs and practices in societies ; includes references to Aboriginal Australians.

In this treatise, noted Burmese scholar and monk Ledi Sayadaw explains the bodhipakkiya dhamma: the 37 requisites of enlightenment. The requisites are comprised of the four foundations of mindfulness, four right efforts, four bases of success, five controlling faculties, five mental powers, seven factors of enlightenment, and the eight factors of the Noble Eightfold Path. This book is valuable to those interested in understanding the Buddha’s teaching at a deeper level, while providing the inspiration to continue walking step by step on the path.

Abhinavagupta, probably the greatest genius of India inthe fields of philosophy, aesthetics, poetics, dramaturgy, Tantraand mysticism, is being rediscovered only in the last few decades.Although several scholars, in India and abroad, areengaged in studying his works, it is surprising that there arestill few translations available.The great merit of the present translation of Abhinavagupta sasummary of the (real and secret) meaning of the BhagavadGÏtÈ: is: First, it includes the text and translation of the Kashmiriversion of the Bhagavad GÏtÈ, which in places differs from theone commented upon by ’a×kara. Besides, it brings out thespecific meanings in the context of Kashmir Shaiva philosophyand yoga, without being influenced by SÈ`khya or VedÈnta.

Hinduism is neither an organized religion nor a proselytising one. It is often described as a way of life, which gently nudges its followers—through its scriptures, mythologies, rituals and practices—to question deeply, live fully and grow wholesomely in compassion and universal acceptance. Hinduism believes whatever inspires one to stay truly unselfish, be it a vocation, an ideology or a faith, can lead one towards greater self-realization and ultimate freedom. Living Hinduism by Samarpan encapsulates this essence of Hinduism in a language that can be understood and appreciated by all, especially the younger generation, who need to know and understand what it means to be a Hindu, in an age of strident opinions and changing values.

The Bhagavad Gita is a unique literary creation but deciphering its meaning and philosophy is not easy or simple. This careful study of the Bhagavad Gita approaches the ancient text with a modern mind and offers a unifying structure which is of a universal relevance. Combining the philosophical-theoretical with the ethical-practical, Ithamar Theodor locates his study within comparative theology and identifies the various layers of meaning. The full text of the Bhagavad Gita is presented in new translation, divided into sections, and accompanied by in-depth commentary. This book makes the Bhagavad Gita accessible to a wide variety of readers, helping to make sense of this great spiritual classic which is one of the most important texts of religious Hinduism.

The Nay Science offers a new perspective on the problem of scientific method in the human sciences. Taking German Indological scholarship on the Mahabharata and the Bhagavadgita as their example, Adluri and Bagchee develop a critique of the modern valorization of method over truth in the humanities. The authors show how, from its origins in eighteenth-century Neo-Protestantism onwards, the critical method was used as a way of making theological claims against rival philosophical and/or religious traditions. Via discussions of German Romanticism, the pantheism controversy, scientific positivism, and empiricism, they show how theological concerns dominated German scholarship on the Indian texts. Indology functions as a test case for wider concerns: the rise of historicism, the displacement of philosophical concerns from thinking, and the belief in the ability of a technical method to produce truth. Based on the historical evidence of the first part of the book, Adluri and Bagchee make a case in the second part for going beyond both the critical pretensions of modern academic scholarship and the objections of its post-structuralist or post-Orientalist critics. By contrasting German Indology with Plato's concern for virtue and Gandhi's focus on praxis, the authors argue for a conception of the humanities as a dialogue between the ancients and moderns and between eastern and western cultures.

The Abhidhamma expounds a revolutionary system of philosophical psychology rooted in the twin Buddhist insights of selflessness and dependent origination. In keeping with the liberative thrust of early Buddhism, this system organizes the entire spectrum of human consciousness around the two poles of Buddhist doctrine?bondage and liberation?the starting point and the final goal. It thereby maps out, with remarkable rigor and precision, the inner landscape of the mind to be crossed through the practical work of Buddhist meditation. In this book of groundbreaking essays, Venerable Nyanaponika Thera, one of our age's foremost exponents of Theravada Buddhism, penetrates the Abhidhamma to make its principles intelligible to the thoughtful reader of today. Innovative and rich in insights, this book does not merely open up new avenues in the academic study of early Buddhism. By treating the Abhidhamma as a fountainhead of inspiration for philosophical and psychological inquiry, it demonstrates the continuing relevance of Buddhist thought to our most astute contemporary efforts to understand the elusive yet so intimate nature of the mind.