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This contain books of almost every religion.
The Mahabharata & the Yugas {India’s Great Epic Poem & the Mindu System of World Ages} by Luis Gonzalea-Reimann
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Cyclical Time in Hinduism :- An important aspect of Hindu notions of time (as well as those of Buddhism & Jainism) is the perception that everything moves in endlessly recurring cycles. The starting point of these ideas is probably to be found in three fundamental astronomical cycles that were very important in the Vedic period: the day, the lunar month, & the year. These seved as models for increasingly larger time cycles that were considered to influence everything on Earth, from plants to human beings, & from human emotions to social & religious institions & teachings. We could that this cyclical view of the world finds expression on two levels: the microcosmic level, that is, the cyclical process as it affects the indivdual; & the macrocosmic level, which deals with the large cycles of social transformation & creation & destruction. At the microcosmic level, everyone is subject to a constant rotation in the world of living being. Life, death & rebirth go on ceaselessly in the wheel of worldly existence, samsara. Transmigration affects every living entity, from a plant all the way up to the gods. We all erincarnate, whether upwards or downwards alond the scale, according to our actions in our present & past lives. The only out of the endlessly rotating wheel of time is spiritual liberation, moksa.
495/=THE MIND OF ADI SHANKARACHARYA [Y.Keshava menon]
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Through he is considered one of the foremost of india’s philosophers, Shankara is also one of the most misunderstood.Much of the misunderstanding of shankara’s position may be due to the absense of a lucid presentation may be due to the absence of a lucid presentation of his life & works in a comprehensive & readable form. This short monograph is an attempt to meet that need for the benefit of those who have no previous acquaintance with philosophy. Shankara was one of the most subtle of Indian philosophers, & though for him intellectual dexterity was not an ead in itself, the reader will find some reasoning worthy of his steel in the following pages.
175/=THE DAILY PRACTICE OF THE HINDUS (S.C. SASU)
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In this book both the Vaidiki & Tantriki Sandhyas are given. All twice-boon persons are entitled to the first; while the Tantriki is meant for all manking, without distinction of caste, race or creed. The Yajur Vedi Sandhya is based upon the text published by Pandit Devi Datt Joshi. It is an excellent hand-book. A chapter on the Sandhya of the Rig-Vedins as well as one on the Tantriki Sandhya is added. In the present edition, the Mid day Duties, namely, the worship of Visnu, Siva,ets., is also given, as well as the Five Great Sacrifices. The book is more then double the size of the last edition. I have consulted, in giving commentary on the Vedic mantras, the Anandasrama series also. The translation of the Vedic mantras is, in many cases, my own &, in some instances, taken from Griffith, Max Muller, Whitney, & Perterson. My sons-in-law, Babu Nandala Sinha, M.A., B.L., & Professor Lalit Mohan Kar, Kavyatirtha, M.A., B.L., press.
500/=A Journe in the World of the Tantras (by Mark S.G. Dyczkowski) - ind-books
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The past thirty years have witnessed dramatic developments in the study of Agamic Saivism in general. On the one hand there has been a substatial increase in the historical and anthropogical data. On the other, access has been cleared to vast reserves of unedited and unpubished sources. This book is a collection of essays whichdocument in their own way the author's personal journey in these years through parts of the Saiva and, to some extent, the Vaisnava Tantras.
325/=A Treasury of Traditional Wisdwom (presented by Whitall N. Perry)
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Since yime immemorial, one perennial Wisdom permeates the whole histore of mankind, expressing itself in the spiritons often differ in all paoples. Even though traditions often differ in their forms of expresssion in different places and times, they nevertheless fully coincide in their essential conteents.***********************(247x185mm,H.B., 1144PGS.) INDICA BOOK;S
950/=ADI SHANKARCHARYA’S BHAJA GOVINDAM (SWAMI SUKHABODHANANDA)
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Adi Shankaracharya composed a number of Vedantic works for imparting the knowledge of the Self. One of these hymna is the famous “Bhaja Govindam.” ‘Bhaja’ literally means ‘seek,’ ‘Govindam’ means ‘the Lord’—‘the Truth.’ The learned masters, out of deep compassion try to wake up humanity. They invite us to open our eyes to a higher dimension of living. The whole text of Bhaja Govindam in essence means ‘Wake up, seek the Lord, & stop seeking the primitive & superficial things in life.’ The compilation of thoughts presented in this book is applicable in his unique style explains the verses with deep clrity & understanding.
295/=ANCIENT INDIAN MASSAGE (HARISH JOHARI) Traditional Massage Techniques Based on the Ayurveda
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Massage, done according to the natural laws of human anatomy and energy flow, offers the most pleasurable benefit of all daily practices. Regular massage vibrates and energizes and, musclesand nerves simultaneously and helps the body become light, active and full of vitality.
275/=ASANA PRANAYAMA MUDRA BANDHA (by Swami Satyananda Saraswati)
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''Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the present. It is the essential need of today & the culture of tomorrow''** Swami Satyananda Saraswati********* Yoga is the science of right living & , as such, is intended to be incorporated in daily life. It works on all aspects of the person: the physical, vital, mental, emotional, psychic & spiritual. The work yoga means 'unity' or 'oneness' & is derived from the Sanskrit word yuj which means 'to join'. This unity or joining is described in spiritual terms as the union of the individual consciousness with the universal consciousness.On a more practical level, yoga is a means of balancing & harmonising the body, mind & emotions. This is done through the practice of asana, pranayama, mudra, bandha, shatkarma & meditation, & must be achieved before union cna take place with the higher reality.
350/=Abhinavagupta's Commentary on the Bhagavad Dita (Gitartha Samgraha)
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Sanskrit text with English translation, introduction & notes by Boris Marjanouic {218X142mm.,368pgs.}-----------INDICA
395/= (P.B - 575/= H.B)An Annotated Bibliography of the Alamkarastra by Timothy C. Cahill
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This volume ocntains the most comprehensive collection of scholarly sources on Indianpoetice and acsthetics (the Alamkarasastra) ever publishcd in ancient India. Entries aredivided into three sections and a detailed index is provided.--------------------------------------------------------------------218x142mm., H.B., 364pga. (Indica books)
525/=An Introduction to the Advaita Saiva Philosophy of Kashmir (By Debabrata Sen Sharma)
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The author, a well-known scholar, offers in this book a unique introduction to Kashmir Saiyism.-----(218 x 142mm., 182PGS.)
250/= (P.B.) , 350/= (H.B)Benares: A World Within a World The Microcosm of Kishi Yesterday & Today (by Richard Lannoy)
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This major contribution to the study of urban culture, first published in 1999 as the magnificent photographic book Benares Seenfrom Within, ia now issued in a more accessible format and a reduced price, its text substantially revised.------------------------------------------------------------------216x152mm., 420pga.(Indica books)
375/=(P.B.),495/=(H.B.)CELEBRATING SILENCE (HIS HOLINESS SRI SRI RAVI SHANKAR)
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His Holiness Sri Sri Ravi Shankar is a universally revered spiritual & humanitarian leader. His vision of a violence-free, stress-free society through the reawakening of human values has inspired millione to broaden their spheres of responsibility & work towards the betterment of the world. Sri Sri has reached out to an estimated 300 million people worldwide through personal inter- actions, public events, teachings, Art of Living workshops & humanitarian initiatives.
149/=CHAKRAS Energy Centers of Transformation (HARISH JOHARI)
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In the ancient science of tantra, the human body is viewed as the most perfect instrument for the expression of consciousness. This perfection is realized through the development of the psychic centers, or chakras. Located witin the cerebrospinal system, the chakras are the staje upon which the interaction between higher consciousness and desire is played out, Consequently, it is theough understanding and utilizing the energies of the chakras that we ultimately reach an enlightened state of being .
550/=CHAKRAS Energy Centers of Transformation By HARISH JOHARI
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In the ancient science of tantra, the human body is viewed as the most perfect instrument for the expression of the consciousness. This perfection is realized through the development of the psychic centers, or chakras. Located within the cerebrospinal system, the chakras are the stage upon which the interaction between higher consciousness & desire is played out. Consequently, it is through understanding & utilizing the energies of the chakras that we ultimately reach an enlightened state of being. Harish Johari, Indian scholar & practitioner of tantra, introduces the classical principles of the chakras as well as their practical application for today. He unfolds the mysteries of these subtle centers of transformation with techniques of visualization that essential to tantric practice & realization. Johari’s beautiful, full-color illustrations provide images—at once traditional & visionary—of each chakra; meditation on these images vitalizes the cerebrospinal centers & harmonizes the entire system both physically & psychically. Additional line drawings allow the aspirant to color in the images as an exercise in visualization & contemplation of the chakras. Sections on each chakra elaborate on corrspondences with mantras, colors, astrological signs, & deities, as well as with particular personality types & behavioral characteristics. Unlike other books in its field, chakras provides the tools to activate the centers of transformative energy & elevate one’s intellectual knowledge to an experience of spiritual growth. Nowhere else will the Western reader find so much valuable information on this ancient tradition in one place. For scholars & spiritual aspirants of every level, Chakras will be an invaluable, practical source of information & techniques.
550/=CONTEMPOARY Indian Philosophy (Basant Kumar Lal)
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Indian Philosophy today is standing at a crossrod.It is anxious to retain the foeces of its tradition theough which it has grown, and yet it cannot afford to overlook the 'scientific facts' and 'the empirical attitude' of the present-day world.(Motilal Banarsidass) i
195/=CONVERSATIONS With SWAMI MUKTANADA THE EARLY YEARS (BY SWAMI MUKTANANDA)
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SWAMI MUKTNANADA & the lineage of Siddba Yoga Meditation Masters :-Swami Muktananda was born in 1908 to a family of prosperous landowners near Mangalore. Around the age of fifteen he met the renowned saint Bhagawan Nityananda, whom he would later recognize as his spiritual master. Within six months of this encounter, the boy set out from home in search of the direct experience of God, a journey that would ultimately last a most a quarter of a century & take him three across the length & breadth of India. He met his first teacher, Siddharudha Swami, who was one of the renowned scholars & saints of that time, in an asram in Hubli, two hundred miles to the north of his parents’ home. It was there that he studied Vedanta, took the vows of samnyasa & received the Swami Muktananda, “the bliss of liberation”. When Siddharudha died in 1929, Baba Muktananda began his pilgrimage to the holy sites of India. He met & learned from more than sixty saints, always looking for the one who would give him the experience of God. He searched for eighteen years, during which time he mastered the major scriptures, received training in an array of disciplines & skills – from batbayoga to cooking & Ayurvedic medicine - & still he did not find what he sought. At last one of the saints he met sent him to Bhagawan Nityananda, the Siddha Master (perected spiritual teacher) he had seen so many years before. Bhagawan Nityananda was then living in the hamlet of Ganeshpuri, fifty miles north-east of Bombay. Recognizing Bhagawan Nityananda as the Guru he had been seeking, Baba later said that this meeting ended his wandering forever. From Bhagavan Nityananda he received saktipat, the sacred I itiation of the siddbas by which one’s inner spiritual energy is awakened. This energy, known in yoga as kundalini, is a divine potential that exists within each human being; once awakened, it enables a seeker to reach the most sublime levels of inner experience.
180/=Complete works of RABINDRANATH TAGORO
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AND IT CONTAINS THE FOLLOWING---- *GITANJALI *CHITRA *THEWATERFALL *THE KING OF THE DARK CHAMBER *STRAY BIRDS *LOVER’S GIFT *CROSSING *THE GARDENER *MYBOYHOOD DAYS *THE HUNGRY STONES *FOUR CHAPTERS *TWO SISTERS *THE CRESCENT MOON *BROKEN TIES *CREATIVE UNITY *SADHANA *NATIONALISM & SELECTED POEMS. GITANJALI:- The Nobel Prize Acceptance Speech…….. I AM glad that I have been able to come at last to your country & that I may use this opportunity for expressing my gratitude to you for the honour you have done to me by acknowledging my work & rewarding me by giving me the Nobel Prize. I remember the afternoon when I received the cablegram from my publisher in England that the prize had been awarded to me. I was staying then at the school Shantiniketen, about which I suppose you know. At that moment we were taking a party over to a forest near by the school, & when I was passing by the telegram office & the post office, a man came running to us & held up the telegraphic message. I had also an English visitor with me in the same carriage. I did not think that the message was of any importance, & I just put it into my pocket, thinking that I would read it, when I reached my destination. But my visitor supposed he knew the contents, & he urged me to read it, saying that the message was of any importance message. And I opened & read the message, which I could hardly believe. I first thought that possibly the telegraphic language was not quite correct & that I might misread the meaning of it, but at last I felt certain about it. And you can well understand how rejoicing it was for my boys at the school & for the teachers. What touched me more deeply than anything else was that these boys who loved me & for whom I had the deepest love felt proud of the honour that had been awarded to him for whom they had feeling of reverence, & I realized that my countrymen would share with me the honour which had been awarded to myself.
250/=DEVIMAHATMYAM -In Praise of the Goddess (DEVADTTA KALI - Translator & Commentator)
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This book would not have been possible withuout the initial encouragement and continuing assistance of Pravrajika Anandaprana and Pravrajika Vrajaprana of the Sarada Convent in Santa Barbara. I owe them my inestimable gratitude for their editorial skills, sensitivity, constuctive criticism, and selfless dedication, which guidrd and shaped the work from its inecption.------------(MOTILAL BANARSIDASS)
295/= (Paper)DEVIMAHATMYAM In Praaise of the Goddess (Translator and Commentator) DEVADTTA KALI
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The story of the Devimahatmya being long before its actual composition. Throughout the Eurasian land-mass as far back as Paleolithic times, woman and men observed the female's awesome capcity to create new life and identified that power with divinity.They left traces of their beliefs in figurines that display the universalphysical attributes of female fertility and montherhoob.These mute but eloquent reminders continued into the Neolithic period, reaching a high state of development in the ancient Near East.
295/=DHARMA Studies in its Semantic, Cultural and Religious History (Edited by Patrick Olivelle)
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This is the first scholarly book devoted to the term dharma within the broad scope of Indian cultural and religious history. Most generalization about Indian culture and religion upon close scrutiny turn out to be inaccurate. An exception undoubtedly is the term dharma.(Motilal Banarsidas)
1195/=DIALOGUE WITH THE WORLD The Concept of Body according to Merleeau-Ponty & Ramanuja
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Dialogue with World is a modest attempt at understanding the concept of the body in the works of two remarkable philosophers, one from the West & the other from the East. Maurice Merleau-Ponty & Sri Ramanuja, representing two great philosophical traditions, are philosophers who made unique contributions towards creative & convergent thinking focussing on the body as an incarnate Consciousness. Merleau-Ponty weaves his world of experience centred on the ensouled body, the indivdualized consciousness. Ramanuja, on the contrary, sees the last link of the all-pervading synthesis in the absolute consciousness, Brahman which is for him characterized by a world body, containing both sentient & non-sentient beings, all of which are his attributes. Merleau-Ponty & Ramanuja stand for divine synthesis, respectively. For both of them, the body & consciousness, human or divine, exist in an intrinsic interrelationship. For Merleau-Ponty, only the animated human body can create a human world. Similarly, for Ramanuja, the world-body which Brahman effects around him is totally guided & sustained by Bramanalone. The human self contains a deeper profundity, in virtue of the very consciousness that been embodied, which makes it ever seeking & self transcending. The wonder of subjectivity & the splendour of consciousness, embedded in the body & ever in dialogue with the world, if understood exhaustively, & interpreted with an inner openness, will certainly lead us to new meanings of the & the Divine.
750/=DIVINE MESSAGE OF THE VEDS
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BRAHMANISM:- Brahmanatva or the meaning of being a brahman: Nobody becomes a brahman merely by birth in a race or clan. He becomes a Brahman by virtue of his qualities, deeds, excellence of nature & dedication of his life to people’s welfare. The mantras included in this part give infoemation on God’s existence, His worship & the Brahman. Indram mitram varunamagnimaahuratho Divyaha sa suparno garutman Ekam sadvipraa bahudhaa vadanti Agni yamam matarishwanmahuhu (Rigved 1/164/46) Meaning: The various powers of the Supreme are themselves known as devatas but He is only one. Therefore, according to their qualities, deeds & nature worship that Supreme. Message:- The Supreme, the father of all is everywhere. The limitless authority of God or the Supereme is present in each & every particle of thisvast world, in the space, in the thousands of universes. He is the ruler, the director, the controller of this world. “Isha vasvamidam sarvam” – God’s presence is presence is there in everything, in the animate & the inanimate, in every pore of our bodies. He is with us all the time, whether we are awake or sleeping, within us, outside & around us. Just as air is filled in a balloon, it is outside the balloon & all around it too, but we cannot see it. Just as butter is present in every drop of milk, likewise God also is omnipresent. His authority is in every nook & corner of the world, in all living forms – from viruses, bacteria to worms, insects, birds, animals. For Him there is no distinction of cast of North, East, West. For Him everything is alike. KADACHANA STARIRASI NENDRA ASAHCHASI DAASHUSH. UPOPENNU MAGHVANA BHOOYA INNU TE DAANAM DEVASYA PRACHYATE (SAMVED 300) Meaning: God does not nullify any time & does not punish anyone who has not committed any wrong deed. An organization has been devised for giving the results of deeds – of this birth & other births – every human being. Message:- All types of activities in this world are ruled by God’s authority. Right from birth to death, all the events in man’s life are administered by the righteous & impartial God in accordance with the fruits of man’s deed’s. it is decided according to the deeds of previous births as to in which country a soul will be born, in which family, & how long & at what level the life has to be lived. Of two children born at the same time, one is born in a King’s family & the other is born in a dirty hovel, one is brilliant from birth & the other is stupid, one child is strong & the other is constantly sickly. One is long-lived which the other has a short life-span only. It is not that God has filled a person’s life with happiness & facility by being partial & has without reason thrown someone in the fire of sorrow & wretched living. All this takes place according to the principal of ‘karmaphal’ i.e. the results of one’s deeds ‘as you sow, so shall you reap’.
60/=Devavanipravesika An Introduction to the Sanskritn Language (Robert P. Goldman Sall J. Sutherland Goldman)
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The purpose, in writing this book, is to provide a self-contained primer, workbook and reader for teaching firstyear Sanskrit students with no previous linguistic training. The author has troed throughout the work to introduce, explain and illustrate the most significant features of the language and through verses, quotations, and readings. (MOTILAL. BANARIDASS)
395/=Devi (The Devi Bhagavatam Retold) Ramesh Menon
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ONCE MORE, THE MUNIS OF THE SIX ILLUSTRIOUS FAMILIES ARE GATHERED in the Naimisa vane, sacred forest sanctified for ancient revelations. In their midst sits Suta Romaharshana, peerless Pauranika, who has learnt his lore from Krishan Dwaipayana, the awesome Veda Vyasa himself. Saunaka, the eldest among the Munis says, “Profound Suts, we Brahmanas have come to your feet today in terror of the advent of the kali yuga. We have heard that listening to the holy Bhagavatam of the Devi can free us from samsara, this endless round of births and deaths. Master, we would hear the immortal Devi Bhagavatam from your lips.” Suta says, “Fortunate am I that the wise to hear the Purana from me. Brahmanas, I bow at the lotus feet of the Mother of the universe before I begin. AUM. Everyone knows that Brahma created the worlds. Yet Brahma is born in the lotus that sprouts from Visnu’s navel. Then again, Narayana rests upon his serpent Ananta, who lies upon ocean Ekarnava. We ask ourselves, from what primal source has this infinite sea come? And we turn for sanctuary to the source, the Mother of all things, the Devi.” Thus begins Suta Romaharshana, in his voice that is quiet as an ocean deep. He pauses, his eyes shut, his body still. After a moment, Saunaka murmusr, “My lord Suta, when we grew afraid of the looming kali yuga, we went to Brahma in his palace at the heart of a wondrous Brahma-vana. He plucked a mystic wheel from his mind and cast it down into the world. He said to us, ‘Munis, where this wheel falls, there remain, until the feral kali yuga ends and a blessed satya yuga dawns over the world again. The wheel will protect you, for the kali will not enter its confines.’
Rs.500/=Dialogue with the World (The Concept of Body according to Merleau-Ponty & Ramanuja) by Wilson Edattukaran
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GENERAL INTRODUCTION :- The history of human thought is man’s journey into the large and latent layers of his manifold experiences. Man in his thematizations enters into his lived experiences and expresses them in several creative ways by means of systems of thought, creations of art and aesthetics, myths, cults and culture. Man being the wonder of all wonders lived in his daily experiences. Philosophy beings when man starts becoming aware of himself as the wonder of wonders and the center of creation. Every philosophy has to be a systematic & disciplined discourse on man’s daily lived experience. If experience is the source of philosophy, awareness is the decisive door to it. Human thought is similar to the swinging of a pendulum of a clock. As the swinging is a sine qua non condition for the working of the clock, so too, the shift of emphasis philosophical thinking is necessary to keep philosophy and human thinking alive. Consequently, different dimensions of the same reality have been focused on differently from time to time and from culture to culture. Wonders are many indeed and their dimensions are deeply different. From time immemorial, philosophers pondered on either one or many of them and schools of thought, systems and theories have evolved. Starting from the cogito of Descartes to the ensouled body and the enfleshed consciousness of Merleau-Ponty (1908-1961), we can find in the West a new and original shift to existential subjectivity, the central mystery for several phenomenologists and existentialists. Philosophers of Augustine: “Don’t go abroad, truth dwells inside man.”1 Thus the wonder of subjectivity exceeds all other wonders, not an abstract and Sterile subjectivity, but a subjectivity steeped in actions and saturated by experiences, constantly in an existential encounter with oneself, with other subjects and the world, the home of being and the horizon of horizons. It is an existential subjectivity that stands revealed in an incarnate consciousness and a perceiving body, a constitutive medium that bridges the dimensions and differences of being. Consequently, the human body becomes a central theme for discussion and research in several disciplines, especially in philosophy, psychlology and other human sciences. Our endeavour to analyse and understand the concept of the body in the philosophy of Maurice-Ponty and Ramanuja necessitates, religious and philosophical scenes which formed the background and inspiration and, perhaps, foundation of their respective approaches and to analyse the philosophical milieus in which their personal vision and particular philosophy evolved. Our attempt becomes all the more challenging when we realize the barriers that separate that separate these two thinkers. Ramanuja was a religious teacher of the Vaisnava community in South India who, as tradition claims. Lived a long life of 120 years in the 11th and 12th centuries, at a time when the Western philosophy was still waiting for the birth of Thomism. The first book of Merleau-Ponty, the French existential phenomenologist, was almost complete at the time of the 800th anniversary of the death of Ramanuja. While it is irrational to inquire into the awareness of Ramanuja regarding the 20th century French thinker, there is the possibility that Merleau-Ponty had at least a general idea of the Visistadvaita philosophy and its place in the Indian philosophical system.
Rs... 750/=EPIC UNDERTAKINGS (Edited by ROBERT P. GOLDMAN MUNEO TOKUNAGA)
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witnessed continued & growing interest in the massive & fascinating poems we know as the Sanaksit eoics. This interest has manifested itself in the continuing translations of both texes, a steady stream of publications & numerous scholarly meetings of Sanskrit epic scholars. A number of these scholars assembled in Helsinki to constitute the Epic Section of the 12th World Sanskrit Conference in the summer of 2003. The present volume places before the Indological community the sixteen learned papers presented at the conference by the distinguished group of scholars who were in attendance. The topices & methodologies of the authors are as varied & diverse as the contents of the monumental poems themselves but each contribution sheds new light on some aspect of the genetic &/ or receptive history of these works, their relationship to each other & to other Indic texts, or the erpresentation & analysis of specific characteters & episodes in the poems.
600/=ESSENTIAL WISDOM from a SPIRITUAL MASTER BY SADHGURU Yogi, Mystic & Visionary
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Even at a time when there is great versatility in people’s understanding of the word spiritual, it is hard to fit Sadhguru into the category of a Spiritual Master in an established sense of the word. If you think he is someone who walks on water, materializes things out of thin air, reads people’s minds, looks into a crystal ball & tells people what they did and ought to do, you are in for a surprise. And if you think not, you are in for a bigger surprise! For those of us who have had the good fortune of being a witness to all the contradictions, paradoxes, compassion & Grace—sparks & thunders apart – from a million other things that he is, attempting to describe him is certainly not an enviable task. Yet, the possibilities & promises for the layman & the world, in this most blessed phenomenon of our time are so rich & plenty that it would indeed be criminal to not make an attempt, however clumsy. I first met Sadhguru sixteen years ago, when I had just finished my schooling & was in college. A particular teacher in my school had enthralled us to seek a spiritual master—actually the more sacred version of it — a Guru— and be initiated by him, like he himself was. My imagination, fired by books like The Autobiography of a Yogi & other similar works led me to yearn for a similar esoteric opportunity. For a couple of years, the picture of a sagely being with a long, flowing, grey beard sitting under a banyan tree & teleporting a handful of disciples of disciples into the other worlds was deeply imprinted in me. So, when I first met this man, clean-shaven & clad in blue jeans & T-shirt, speaking flawless English & riding a motorcycle, as Sadhguru was in those days, I did not in the least think that I had met the Guru. However, the forty minutes that I spent in his introductory talk temporarily distracted me from the sage under the tree & made me look forward to his teachings & practices with the hope that it would help my near-sightedness & my studies — my most pressing problems then. As years passed, & I got to spend a little more time with this person, unknown to me, bit by bit, little things in me began to align & orient themselves to seek the higher realms of knowing & living & to not settle for the mundane & the mediocre. Ever since then, in scarcely detectable ways, undeterred by my own undoings, Sadhguru’s Grace & unseen hands continue to transform my life, taking me beyond my limitations to a destination unknown & undreamt of.
250/=GAIN WISDOM [Maharishi PATANJALI way !] Through his 195 YOGA SUTRAS (S.V SUBRAMANYAM)
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1. What is yoga? The word Yoga is derived from the Sanskrit “yuj” meaning to bind, join, attach & yoke, to direct & concentrate one’s attention on, to use & apply. It also means union or communion. It is the true union of our will with the will of God. 2. It Yoga a means or an end? It is both. Yoga is the process of taking us back home to our un-obscured true nature. Hence it is a means. Yoga is a state of Union. Hence it is the end. 3. It Yoga a Science? Yoga is a science. It is not a vague, dreamy drifting or imagining topic. It is an applied science, a systematized collection of laws applied to bring about a definite end.It take up[ the laws of psychology,applicable for the unfolding of the whole consciousness of man on every plane,in every world, and applies those rationally in a particular case. This rational application of the laws of unfolding conciousness acts exactaly on the same principles that you see applied around you every day in other departments of science. 4.Is Yoga a raligion?Is yoga Hinduism? No.Yoga has nothing to do our religion.It is a systematic method of understanding one’s true self. Yoga accepts that God as a special person can be used by the seeker in seeking liberation.Yoga is not Hinduism,as it is commonly known as.
GANESHA - THE GOD OF INDIA (By Sunil vaidanathan)
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Ganesha is the most-loved God of India. He is a friendly God ,who is much loved & venerated by the common man. Akin to the common man, he is a God with a sense of humour. He also has a sweet tooth & has a weakness for ''Modakas'' . He has chosen for his mount, the humble & ubiqi- tous rat. The common man has great faith in Gansha. Whenever he is in trouble, he visits his temple & prop-itiates, in the hope that, Gansha will relieve him of his distress irrespective of religion, visit his tem- ple before their examinations & pray to him to grant success. The book tells why Ganesha is so adored by his devotees you will be convinced after reading this book as to why he is known as the ''God of India''
12OO/=GOD LIVED WITH THEM (Life Stories of Monastic Disciples of Sri Ramakrishna)by Swami Chetananda
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''Swami Chetananand's earlier book, They Lived with God, which preserves the life stories & testi-monis of twenty-eight of Ramakriskna's household disciples, now has an impressive sequel in this new book, God Lived with Them, the life stories & restimonies of Ramakishna's sixteen monastic disciples. Swami Chetanananda continues his usual critical pattern of mericulous resear-ch, careful documentation, engaging presentation & critical reflection. Devout followers of Ramak-rishna & curious outsiders will find in this new book a wealth of fascinating material about the Ma-ster, as well as intriguing anecdotes about the Master's immediate monastic disciples''
140/=Ganga (Julina Crandall Hollick)
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Ganga has always been more than just an ordinary river. For most Indians she is alos a goddess. Bathing in her is said to dissolve all sin, her water can cure illness, and to die on her banks is to ensure being freed from the eyele of death and rebirth. Yet there remains a paradox: although Indians are devoted to Ganga, they alos exploit her witnout rsmose .Much of her water has been siphoned off for irrigation, toxic chemicals are dumped into her, and dams and barrages have been built on her course causing immense damage. Ganga is in danger of dying - but if the river dies, will the goddess die too?
450/=Garland of Advaitic Wisdom (by Ajati)
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This book consists of an introduction to Advaita Vedanta, followed by a large of crest quotes of non-dual teaching extracted from ancient scriptures of Advaita Vedanta (such as the Ashtavakra Gita the Yoga Vasishta, the Ribhu Gita , works of Sri Shankara,ete.),Zen Taoism, as well as form the recorded teaching of Sri Ramana Maharhi.---------------------------------------------------------------(230x150mm.,H.B.,316pga.)INDICA BOOKS
350/=Gayatri The Highest Meditation (Sadguru Sant Keshavadas)
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In Yoga, the mantra is mystical formula, an incantation, which aids the individual to liberate the self and attain bliss and ultimate fulfilment.(Motilal Banrsidass)
120/=Goddesses and Women in the Indic Religous Tradition (Edited by Aruind Sharm)
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This book goes beyond the traditioal sources thst lie at the basis determining the position of goddesses and women on INDIA. Following the lead of a 'hermeneueutics of surprise' the book identifies, indeed, surprising new material- and conclusions: for example the analvsis of Vedic Srauta ritual.
250/=Hymns to Kali (Sir John Woodroffe)Arthur Avalon
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All-good and all-powerful Paramesvara is without beginning or ead. Though in Himself Nirguna He is the Adharaof the three Gunas. Though Himself formless He creates, preserves and withdraws the world of extended matter (Prapanca) by means of the Avarana and Viksepa-Saktis of His own Maya which can make that possible which seems impossible.{Shivalik Prakashan}
95/=I AM THAT (Talks with Sri Nisargadatta Maharj)
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This collection of the timeless teaching of one of the greatestnsages of India, Sri Nisargadatta Maharaj, regarded by many as a ''modern spiritual classic'' , is a testament to the uniqueness of the seer's life & work. I Am That (now in its ninth peinting) continues to draw new audiences & to enlighten anxious seekers for self-eralization. Sri Nisargadatta Maharaj was a teacher who did not propound any ideology ro religion but gently unwrapped the mystery of the self. His message is simple, direct & yet sublime.
495/=IN PRAISE OF DHARMADHATU (by Nagarjuna COMMENTARY by the III RD Karmapa)
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Nagarjuna is famous in the West for his works on Madhyamaka, but his poetic “collection of praises”—headed by “In Praise of Dharmadhatu”—is largely unknown. This book explores the scope, contents, & significance of Nagarjuna’s scriptural legacy in India & Tibet, primarily focusing on the title work. The translation of Nagarjuna’s hymn to buddha nature—here called dharmadhatu—shows how buddha nature is temporarily sentient beings, gradually uncovered through the path of bodhisattvas, & finally revealed in full bloom as buddhahood. These themes are explored at a deeper level through a Buddhist “history” of mind’s luminous nature& a translation of the text’s earliest & most extensive commentary by the Third Karmapa, Rangjung Dorje (1284—1339), supplemented by relevant excerpts feom all other available commentaries. The book also provides an overview of the ThirdKarmapa’s basic outlook, based on seven of his major texts. He is widely renowened as one of the major proponents of the shentong (“other-empty”) view. Howevew, as this book demonstrated, this often problematic and misunderstood lables need to be replaced by a more nuanced approach which acknowledges the Karmapa’s very finely-tuned synthesis of the two great tradition of indian mahayna Bhuddism, Madhayamaka and Yogacara. Based on these two, his distinct positions on bhudda nature and the transformation of consciounces into enlightened wisdom also serve as the fundamental view for the entire vajrayana as it is understood and practiced in the Kagyu tradition to the present day.
Rs 795/= 29.95 $ U.S.A.INDIA FROM WITHIN (A Guide to India's History, Religion, Arts, Culture and Society) ALVARO ENTERRIA
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Indian society is manifold and extremely complex. The richness of the Indian subcontinen defies and exceeds all facile explanations or generalizations, and cannot be adequately interpreted through western concepts. This book tries to clear a path towards an understanding of this immense country, home to a civiliation that has endured without interruption for millennia.
750/=INDIAN SAGES & SAINTS (By Prof. Y. Krishna Murthy, M.A., M. Phil)
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THE STORY OF DHRUVA:-King Uthanapada had two wives name Sunithi & Suruchi. The King was very much attracted to his second wife Suruchi. He did not show much love or regard to his first wife Sunithi. He spent most of his time with Suruchi, his second wife, satisfying her desires & thinking that her pleasure & eniovment was a veritable heaven. He had almost forgotten all his royal duties in his infatuation for his second wife Suruchi. Suruchi was very much conscious of the King’s love for he& did everything to sustain it forever. She even went to the extent of carrying tales to the King about Sunithi, the King’s firet wife. GAUTAMA BUDDHA:-- Buddha is considered as one of the ten incarnations of Lord Vishun. It is very surprising to note that he sacrificed his royal power, position & comforts in favour of the life of a beggar or mendicant. His mission in life was to find out the cause of misery & suffering in life & suggest a remedy for it. Gautama finally succeeded in his attempt when he became the Buddha or the Enlightened. The faith that he brought in is still in alive in the world today as Buddhism with millions of followers. Buddhism is one of the major religions of the world. Suddhodana ruled the city of Kapilavastun on the banks of the rivr ‘Rohini’ to the north-east of the country of Kosala. Ha was blessed with all the royal comforts but lack of children worried him very much. Still the King did not give up hope. Every year he anticipated a child & when it did not happen he hopefully expected it the nxet year. Years rolled on in mere hope until he resiqned himself to disappointment. This brought a sense of detachment to the King in all his activities.
50/=INDIAN WISDOM, CHRISTANITY AND MODERN PSYCHOLOGY (BY JACQUES VIGNE)
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In this book the author shows how psychological and spiritual sufferings are interwoven , and how tradition with its answers can collaborate with psychology to alleviate them. He starts by questioning the Western notion of normality, saying it reduces human and apiritual potentials for growth to a king of average neurosis. He speaks of depression or depression-like reactions as an opening door towards spirituality, if dealt with in the rigt way. He attempts to discriminate between pathology and mysticism in what is called by psychologists regression and dissociation, and can be in some cases the awakening of the spiritual childhood or liberation of the hind from social conditioings.
200/=INTRODUCTION BY SRI BHAGAVAN RAMANA MAHARSHI
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Tathagagarbha-BUDDHA Nature-is a central concept of Mahayana Buddhism crucial to all the living practice traditions of Tibetan & Zen Buddhism. Its relationship to the concept of emptiness has been a subiect of controversy for seven hundred years. Dr. Hookham’s work investigates the divergent interpretations of these concepts & the ways the Tibetan trandition is resolving them. In paeticular she dose this with reference to the only surviving Indian commentaary on the Tathagatagarbha doctrine, the Ratnagotravibhaga. This text addreesses itself directly to the issue of how to relate the doctrine of emptiness (the illusory nature of the world) to that of the existing, changeless Absolute (the Buddha Nature). This is the first work by a Wisdome writen to pressnt an analysis of the Shentong tradition based on previously untranslatedsources. The Shentong view tests to meditative experience that is inaccessible to the coceptualizing mind. It is deeplyrooted in the sutra teadition of rooted in the sutra traition of Indian Buddhism & is central to an understanding of the Mahamudra & Dzogchen traditions & Tantric practice among the kagyupas & Hyingmapas.the bookis divided into twelve chapters. They are Ch,1 GeneralIntroduction ; to the Rangtong-Shentong Distinction; Ch3 Emptiness from the Shentong point of view; Ch.4 the The Shentong View of Absolute Reality; Ch.5 Means of Apprehending Absolute Reality; Ch.6 the Nature of Beings; Ch;7 The Third Dharmacakra : Neyartha or Nitartha; Ch.8 The Shentong Tradition; Ch.9 Traditions of Interpretation of the RGV & RGVV ; ch. 10 A Shentong Interpretation of the RGV & RGVV – A Paraphrase with comments; Ch. 11 Translation of the Introduction to Kongtrul’s RGV Commentary; Ch. 12 Conclusion.
500/=INTRODUCTION TO TANTRA SASTRA (Sir John Woodroffe)
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THE scene of the revelation of Mahanirvana-Tantra is laid in Himalaya, the ''Abode of Snow,'' aholy land weighted with the traditions of the Aryan race. Here in these lofty uplands, encircled with everlasting snows, rose the great mountain of the north, the Sapta-Kula-Parvata.
150/=In Praise of Dharmadhatu (by Nagarjuna) COMMFNTARYby the 3rd Karmapa
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''In Praise of Dharmadhatu is a wonderful book that bridges the apparent divide between the key mahayana teachings of emptiness and budda nature, using the words of Nagarjuna, and the profound explanations of Rangjung Dorje, the Third Karmapa.
795/=Into the Jaws of Yama, Lord of Death (BUDDHISM, Bioethics, & Death) By Karma Lekshe Tsomo
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Introduction:- As a small child, I was fascinated with the question of what happens after death. An aura of mystery, fear, and avoidance seemed to accompany the topic of death. Although I asked one authority after another, the answers did not strike me as satisfactory. The rewards of heaven and the threat of hell did not seem convincing explanations of what happens to human beings after the breath stops and the eyes close. I continued to search, ultimately looking further afield to find an answer to this puzzle. My search led me to many countries in Asia & eventually to the Tibetan refugee settlement of Dharamsala in northern India, after my third serious bout of hepatitis during my studies in Dharamsala, I naively asked a Tibetan doctor, “Am I going to die?” Dr. Yeshi Dhonden, the private physician to His Holiness the Dalai Lama, immediately replied, “Of course, you’re going to die! We’re all going die!” Clearly, his personal perspective on life & death was intimately in tune with the descriptions of death and dying I had been studying in Tibetan Buddhist texts. Some years later, as I lay for three months in hospitals in Delhi & Tijuana recovering from a poisonous viper bite, the prospect of death loomed very near. The medical staff in Delhi did not expect me to survive and for several weeks after receiving the poisonous bite, I dwelled in a luminal realm between consciousness and unconsciousness that bore little resemblance to ordinary waking reality. Every day death was imminent, particularly in view of the medical care available. After one particular surgery, the staff saw me turn blue and I awakened in what appeared to be another realm of existence. As I was wheeled out of the operating theater, through a blue haze, three unknown Indian blood donors standing at the foot of the bed appeared to be angels. The experience of living on the edge of death for so long rekindled the questions about that had fascinated me as a child.
Rs... 600/=KARMA & REBIRTH (A Cross Cultural Study) by Gananath Obeyesekere
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With Karma and Rebirth: A Cross Cultural Study on the very first comparison of rebirth concepts across a wide range of cultures. Exploring in rich detail the beliefs of smallscale indigenous societies of West Africa, Melanesia, and Noeth America, those of the ancient and modren Indic theories civilizations and with the Greek rebirth theories of Pythagoras, Empedocles, Pindar, and Plato. *************************************************(MOTILAL BANARSIDASS)
595/=KARMA & REBIRTH (BY RONALD W. NEUFELDT)
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Introduction:- The papers in this volume were initially presented at a scholarly conference held at the University of Calgary on September 20-23, 1982. As the papers themselves demonstrate, there was throughout a keen awareness of the existence & importance of the ongoing project on karma & rebirth to be published by the University of California Press in four volumes. The numerous references to the first volume, Karma & Rebirth In Classical Indian Traditions, edited by Wendy Doniger O’Flaherty, underline the significance of this project. Like & the O’Flaherty volume, the papers in this volume are intended to be representative only, rather than exhaustive. Indeed, it would seem arrogant to suppose that one could ever treat such a vast subject exhaustively in a single volume. Also like the O’Flaherty volume, the papers are intended to be both descriptive & analytical. Of particular importance is the descriptive element. Karma & Rebirth as important religious concepts are, like religious traditions, changing & fluid concepts. It may be, as Professor Potter argues, that there is an identifiable & constant core of ideas associated with karma & rebirth from the classical period of Indian history to the present. At the same time, however, there is change & adaptation as these concepts move into the modern period & into countries other than India. Just as it is important to trace & understand changes & adaptations in religious traditions as such, so it is important to trace & to understand the changes & adaptations which have taken place in the understanding of the concepts of karma & rebirth. For the most part, the papers are intended to be descriptive of the understanding of karma & rebirth. In this respect, each section contains papers surveying major streams of thought & papers dealing with specific movements & figures. The three papers offered as critiques are intended as an analysis of the papers in the light of classical perceptions of karma & rebirth. In one important respect this volume differs from the University of California Press multi-volume series on karma & rebirth. This volume seeks to move beyond the Indian subcontinent, to look at the understanding of karma & rebirth not only in modern Indian, but also in Sri Lanka & Southeast Asia, Tibet, China, Japan, & finally the western world. This broader treatment is an attempt to underscore the fact that the subject of karma & rebirth has become more than simply an Indian, or even an Eastern subject. Indeed, karma & rebirth have become part of the religious history & therefore, the cultural fabric of the western world.
435/=KARMA YOGA The Art of Working (by Shri Prabhuji)
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This book is a commentary on Chapter 3 of the Bhagavad Gita which is the chapter providing spir-irual on The Art Working. The message is as much for the modern age as it was for the past, both for the seeker of the meaning of life who commitments in the material world, and for the devotee who has renounced the world.
195/=Knowing SANT KABIR LIFE & TEACHINGS (Prof Shrilkant Prasoon)
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Kkabir is definitely one among the sages, saints, poets writers & thinkers who inner self & influenced the life of both the Hindus & Muslims. With the clarity in vision, simple & balanced philos-ophy, practical ideas for a healthy, happy & pleasant life,strong opposition to everything unworthy for human beings Sant Kabir became a legend & a common famillar name for poor & rich, literate & illiterate, & foolish, wise or enlightened during his life-time. The life of Kabir is both worldly & spiritual. He saw, felt, experienced, conjured up & boldly expressed all that happened around him
96/=LEARN RAJAYOGA FROM VIVEKANANDA:-
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It is well known that the first presenter of Indian Culture in the West was Swami Vivekananda, who took the world by storm while appearing in the parliament of religions in Chaicago in 1983. He became a rage in america, delivering lecture and talks on various aspects of indian philosophy and culture. This included his exposition in quite some detail of the theory and practice of Rajayoga-or Yoga as papularly known -, which turned out to be a matter of great attraction to the enlightened section of Americans. He also translated the chief classic of Rajayoga, the Yoga sutra of Patangali, in simple english for the benefit of his students. The great start has during the course of time turned into an all consuming worldwide movement, benefiting everybody. The book collect all the material spoken or written by the veteran on the subject, illustrated with asanas to make it more useful, & as such it holds the most significant place in the growing pile of book on Yoga. It is authentic, complete & the pioneer work on the subject, which every Yoga enthusiast should read.
250/=LESSER KNOWN SAINTS AND SAGES OF INDIA (R.H. LESSER)
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Recently the author was honoured by the Rotaey Club of Udaipur as a senior citizen who had mande a major contribution to society. In his speech of acceptance Fr Lesser said that this was kalyug - a dark age. Everything seems to go wrong. There is peacelessness, an increase of crime, communalism, exploitation, corruption and in many places drouhht and famine.
120/= & $12: &10PAUNDLIFE OF TUKARAM (BY JUSTIN E. ABBOTT)
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The life of TUKARAM,as portrayed by Mahipati, in the Bhaktailameita, of full of human interest, full of food for the moralist, full of suggestions for the idealist, and to evey-one an inspiration to a better and nobler life. Mahipati drew abundantly from the Abhangs of Tukaram and blew life into the saint's character and convictions.
195/=LIGHGT ON THE PATH (BY SWAMI MUKTANANDA)
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THESE ESSAYS, among the early writings of the great spiritual Master Swami Muktananda, were first made available in the early 1970s to the ever-increasing number of seekers coming to spend time in his ashram. Until then, very few texts could be found that discussed so openly the spolntaneous spiritual awakening at the heart of the ancient powerful path of Siddha Yoga.
65/=MAJOR RELIGIONS IN INDIA HINDUISM- ISLAM – CHRISTIANITY- SIKHISM –BUDDHISM - JAINISM . (BY K. S. BHALLA)
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India is the home of philosophy, religion & spirituality. It is the birthplace of some of the most renowned religions of the world which spoke of the purpose of life & of God in different languages & showed various paths to salvation. A few non-Inidan religions which entered India at various points of history brought in a new line of thought & significant contribution to the enrichment of spiritual environments. In the midst of growing number of religions, India produced spiritual masters of exceptionally high order who proclaimed that all religions were true, if followed in the right & that they all lead to the same goal. “Major Religions in India” given a thumb-nail sketch of the origin, growth, beliefs, scriptures, shrines, traditions & practices of SIX major religions, namely, HINDUISM: The religions of infinite abaptabillty & diversity. ISLAM: The religion of submission to God. CHRISTIANITY: The religion of the fatherhood of God & the brotherhood of man. SIKHISM: The religion of the divine grace, harmony & sacrifice. JAINISM: The religion of asceticism. BUDDHISM: The religion of peaceful, ethical self-culture. The book is informative. It brings out positive aspects of these religions with a view to promoting among their followers & others a respect for & an understanding of each other’s faith. The most dominant religion in India today is Hinduism. It is also the most ancient of living religions of the world having its origin in pre-historic times. About 80.5% of Indians are Hindism. Around 500 BC two other religions developed in India, namely, Buddhosm & Jainism. Today about 040% of Indians are Jaini & about 067% are Buddism. Buddism spread not only within the Indian sub-continent but also to kingdoms east & south of India. One comparativly new religion in India is Sikhism which was estalished in the 15th century. About 1.84% of Indians are Sikhs.
450/=Mahabharata (by C . RAJAGOPALCHARI)
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THE Bharatiya Vidya Bhavan-that Instiute of Indian Culture in Bombay-needed a Book Univeraity, a series of books which if read, would serve the purpose of providing higher education. Particular emphasis, however, was to be put on such liteature as revealed the deeper impulsions of india. As a first step, it was decided to being out in English 100books ,50 of which were to be taken in hand almost at once. Each book was to contain from 200 to250 pages.
100/=Maharishi MAHESH YOGI (A LIVUNG SANT FOR THE NWE MILLENNIUM) By Helena Roland Olson
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250/=Meditation & Its Practices (by Swami Adiswarananda)
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THE COMPLETES SOURCEBOOK FOR EXPLORING HINDUISM'S TWO MOST TIEM-HONOURED TRADITIONS OF MEDITATION Meditation is a necessity for the soul, a technique for withdeawing the mind so that the spirit can rest & rejuvenate. By practising meditation, we set in motion a process that leads to the restorati-on of our well-being__physical, mental, & spiritual. This comprehensive sourcebook examines the scientific, psychological, & spiritual properties of Yoga & Vedanta, Hinduism's two mainstream meditation practices, & explains how we can put th-ese teachings into practice to enrich our daily lives. Drawing on the sacred texts of Yoga & Veda-nta__including the Bhagavad Gita, the Upanishads, & the Gospel of Ramakrishna, among many ot-hers__this guidebook illuminates the principles of each of these traditions, the meaning of meditat-ion, & the methods by which we can develop our concentration & self-control. By exploring the transformative powers of this ancient spiritual practice, this inspiring volune sho-ws us time-tested ways to refresh our souls & empower our phyiscal & apiritual selves with inn-ovative ways of meeting the challenges of modern life.
125/-Meditation on Swami Vivekananda (By Swami Tathagatananda)
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SWAMI VIVEKANANDA A Brief Introduction:-Narendranath Datta, who became a legendary figure in history as Swami Vivekananda. Was born in Calcutta on Monday, the 12th of January,1863. He was one of the greatest prophets the world has produced. He lived barely 40 years & died on July 4, 1902. Within this short span of life, he left a rich legacy of spectacular achievements in the religious & cultural history of the world. He was a man of versatile genius—a multi-faceted personality. In him we find the great heart of Lord Buddha, the penetrating intellect of Shri Shankara, the love of Shri Chaitanya, the burning renunciation of Lord Jesue Christ, & dynamism of St. Paul — all harmoniously blended in his magnificent personality. He was fearless in disseminating his message to mankind, regardless of caste, creed, colour, & nationality. A distinctive characteristic of Swami Vivekananda was the comprehensiveness of vision. He was remarkably universal to the very core of his luminous being. Behind his universal outlook was his great spiritual realization—apprehension of the Reality in & beyond appearances. This Reality, the Atman, is ever pure, immortal, & blissful. Atman is distinct from, yet immanent in the world of change & process. He realized the epochal truth ego, is the real source of strength & other human excellences. “Each soul is potentially divine. The goal is to manifest this divinity within by controlling nature, external & internal,” said Swami Vivekananda. Elaborating this point he said: “That is your own is hiding the reality beyond. Every good thought you think or act upon is simply tearing the veil, as it were, & the purity, infinity, the God behind manifests itself more & more.” As a spark of blazing fire—if fanned properly—has all the capacity of generating a huge conflagration, so the tiny human being by manifesting the divinity within, may become fully divine. The real well-being of man depends entirely upon the recognition of this vital point in human life. This faith in our innate divine nature is the essential prerequisite of any healthy scheme of life. Said Swamiji: “This infinite power of the spirit, brought to bear upon matter, evolves material development; made to act upon thought, evolves intellectuality, & made to act upon itself makes man a God . . . Be & make. Let this be our motto. Say not man is a sinner. Tell him that he is God.” His great mission was “to rouse in all people the awareness of the ever-present focus of human dignity the Atman, the Divine Spark, & to help them manifest that Glory in every movement of their life.” He was the Prophet of the” Gospel of Man-making.” He saw the divine Self in every person & looked upon the human form as the temple of God. This transcendental experience of the spiritual unity of life made him really universal. It is absolutely different in character from the so-called universalism based on humanism, as these idealists never recognized the spiritual dimension of life.
70/=NEW LIVES (50 WESTERNERS SEARCH FOR THEMSELVES IN SACRED INDIA) Malcolm Tillis [Edited with an Introduction by Ram Alexander]
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INTRODUTION THE FINAL INTERVIEW:- In the pages of this book we are taken on a profound pilgrimage of spiritual discovery. As we wander the length & breath of India with our guide, Malcolm Tillis, we join him in a search for others who, like himself, have forsaken their old lives in the West for totally new, dramatically more meaningful ones in the East. By seeing Indian spirituality through the eyes of outsiders who were not born into the ancient culture, but found tremendous personal meaning therein, we discover it new & fresh with each individual Malcolm interviews. Contemporary Indian readers should find this particularly relevant, as India becomes more “modern” and on par with the West, and as they find themselves increasingly in a similar position with regard to rediscovering their own heritage. All of the people we encounter here are form backgrounds of relative affluence. Some have had very successful careers; other, with their lives before them, possess accomplished educational credentials. What could have induced them to walk away from this & immerse themselves in a completely alien culture in such a seemingly impoverished land? The answer is very clear. In their different ways, they have each found an interior meaning & structure to their lives that is of enormous importance to them & which makes whatever worldly success & comfort they had previously enjoyed completely irrelevant in comparison. This is not merely something they have conveniently incorporated into their previous lifestyles to make them more balanced & successful. The cultivation of the dyanmic interiority that their initation into India’s diverse spiritual culture (via a teacher, study, or otherwise) has awakened in them has become their primary occupation & focus. Totally abandoning their previous identities & occupations, they have made great efforts to arrange their new lives in order to facilitate this. This a polar shifi in values that reconnects life with its fundamental spiritual meaning & purpose. Each of these individuals has discovered an enormous spiritual wealth in India that makes the material prosperity & tachnological “advancements” of the West seem obscenely & primitive in comparison. At the time Malcolm was pressing me for an interview, it was simply inconceivable for me to speak of the all-absorbing interior process that had become my life, especially to a relative stranger holding a microphone. Thus I tactfully kept postponing my interview while directing him to other prospective candidates. Undoubtedly many other in this book had similar reservations, but thank God they overcame them & have lift us with this remarkable record of their extraordinry lives. When Malcolm began this yatra (pilgrimage), he was in his midfifties & had living in India for the last years with his wife, the English novelist Kate Christie. They had come to India to be with their Guru & has prepared many Master’s talks & writings for publication. When their Teacher passed away in 1974, they stayed on, eventually settling on a Himalayan mountain top above the old British hill staion of Landour (near Mussoorie). From their dramatically situated house, in which I later became a frequent visitor, one enjoyed breath-taking panoramic views of the Himalayan snow peaks. Only a powerful inner call could have induced Malcolm to forsake his comfortable mountain retreat for the discomfort & redical uncertainty that the months of wandering throughout the dusty teeming plains of India, required to produce this work, would entail. Clearly he seems to have had some special guidance in this leap into unknown which becomes evermore clear to him (and the reader) as he proceeds. Before coming to India Malcolm had led a highly creative life, first as a classical musician (about which he weote his first book), and then as a fashion designer & boutique owner in Spain (on the island of Ibiza) — a career that Generalissimo Franco (the dictator ruling Spain at the time) helped him to renounce as the result of an inflammatory anti-Fascist article he had written. He & Kate were forced to make a speedy exit, abandoning most of their possessions, to the island of Malta where their spiritual destiny soon began to unfold. Anandamayee Ma, India’s most widely known woman saint, has attracted of foreign followers. Her name means “Bliss-intoxicated Mother”; indeed she is said to have been in an unbroken state of divine consciousness since childhood. Her physical beauty in itself has been extraordinary, & although she is now in her middle eighties, much of that beauty remains. Her spiritual magnetism is unchanged. She now rarely sings her bhsjans, and never gives formal discourses. It is enough to be in her physical presence & have her visage—her darshan. She has never been abroad but still travels continuously all over India visiting her many ashrams. The day I arrived in her Kankhal ashram in the holy Himalayan town of Hardwar, the arrangements for me to interview several foreigners who were permanent residents there were wiped out: she decided to give a four-hour darshan, something she had not done for years. No devotee is going to get up & walk away from his guru to be interviewed by a stranger—the overwhelming desire is just to sit there & absorb. I, too sat and absorbed: there was nothing else for me to do. Perhaps I absorbed too much of her charged radiation becouse after Ma retired to her room & we were free to disperse, there was in fact a sort of repulsion at the thought of carrying out my plan to go from ashram to ashram, from devotee to devotee asking silly questions. I wanted to leave, to retuen to my own mountain home nearby, but before I could, we were being introduced, Vijayananda & I, and I see that he is a gentle, elderly Frenchman who speaks softly, rather confidentially, and everything he says is punctuated by much quiet laughter. Even when you’ve absorbed too much & want to escape you have to reapond…
Rs...425/=NEW LIVES (50 Weacred Indiasterners Search for Themselves in S)
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In the pages of book we are taken on a profound pilgrimage of spiritual discovery. We wander the length and breadth of India in search of Westerners who have forsaken their old lives in the West for totally new, dramatically more meaningful ones in the East. By seeing Indian spirituality throgh the eyes of outsiders who were not born into the ancient culture, but found tremendous personal meaning therein we discover it new and fresh with each individual Tillis interviews.
425/=NEW LIVES 50 WESTERNERS SEARCH FOR THEMSELVES IN SACRED INDIA (Ram Alexander)
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In the pages of this book we are taken on a pilgrimage of spiritul discovery. With our guide, Malcolm Tillis, we wander the length & breadth of India in search of other Westerners who, like him, have forsaken their old lives in the West for totally new, dramatically more meaningful ones in the East. By seeing Indian spirituality through the eyes of outsiders who were not born into the ancient culture, but found tremendous personal meaning therein, we discover it new & fresh with each individual Malcolm interviews. Each of these individuals has discovered an enormous spiritual wealth in India that material prosperity & technological ‘advancements’ of the West seem obscenely desolate & primitive in comparison. Contemporary India readers should find this particularly relevant, as India becomes more ‘modern’ & on par with the West, & as they find themselves increasingly in a simlar postion with regard to rediscovering their own heritage. Some of the people interviered, renowned today, have remarkable life-stories: Vijayananda:-met the great saint Anandamayi Ma with whom he found all he hoped for. He moved into her ashram to live the life of a contemplative reununciate, where he remains to this day, now a revered & venerable teacher himself. Ani Tenzin Palmo (Diana Perry) spent much of her time residing & medditating in a cave in the Himalayas at an altitude of over 12,000 ft. Today she is one of the better known figures in contemporary Buddhism.
450/=Nine Principal Upanishads From the teachings of Swami Satyananda Saraswati (Munger, Bihar)
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T Nine Principal Upanishads are the culmination of vedic thought & contain the essence of the original vedantic teaching. They impart sublime truths about the nature & destiny of mankind revealed by great sages & seers during informal discussions with disciples & spiritual seekers. These Upanishads deacribe the direct experience of transcendence which results in the unity of the individual with the highest consciousness. They also provide methods of meditation to realize the nature of Atman, the supreme soul, & to attain the immortal Brahman. The Essence of the Upanishads:-******************************************** The Glory of the Upanishads (1). Salutations to all Brahma Vidya Gurus, of the preceptors of knowledge of Brahman. (2). Prostrations to Satchidananda Para Brahman, who is the prop, basis & source of everything. (3). The acme of wisdom of the sages is to be found in the Upanishads. (4). The Upanishads teach the philosophy of absolute unity. (5). Knowledge of the Upanishads destroys ignorance, the seed of samsara. (6). Behind the names & forms of the world dwells the eternal, infinite Satchidananda Brahman. (7). This world is indwelt by Para Brahman or the Absolute. (8). Renounce all desires. Renounce egoism, selfishness & identification with the body. Then alone will you attain moksha of liberation. (9). The desire for liberation will destroy all worldly desires. (10). Do you religious rites & daily duties without expectation of the fruits of your actions. (11). Constantly do selfless service for the benefit of humanity with Atma bhava, or devotion to God. You will purify your heart in this way. Then realization will dawn. (12). Your work & actions will not bind you if you perform them without egoism & without expectations.
150/=PAPAJI (INTERVIEWS) BY DAVID GODMAN
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H.WL. Poonja:- My earliest memory is of a striking experience which occurred when I was about eight years old. The year was 1919. The British, having recently triumphed in the First World War, had given all schoolchildren a one month holiday so that they could join in the victory celebrations. They even gave us a little badge to wear to commemorate the victory. We were living in Faisalabad at the time, in a part of the Punjab that is now in Pakistan. My mother decided that unscheduled vacation would be an ideal time to go & visit some of our relatives who lived in Lahore. The visit must have taken place in the summer of that year because I distinctly remember that mangoes were in season at the time. One evening, while we were all sitting in my relative’s house in Lahore, someone started to prepare a mango, milk & almond drink for everyone. It should have been a mouth-watering treat for a boy of my age, but when a glassful of it was offered to me, I made no attempt to stretch out my hand to receive………………………………………………………………….. At the end of this two-day period I opened my eyes again. My mother, who an ardent Krishna bhakta, came up to me & asked, ‘Did you see Krishan?’ Seeing how happy I was, she had abandoned her initial idea that I had been possessed & had substituted for it a theory that I had had some kind of mystical experience involving her own favourite deity…… ‘No I replied,’ all I can say about it is that I was very happy. As far as my first were concerned, I was as much in ignorance as my family. I did not know what I had been experiencing or what had precipitated this sudden immersion into intense & paralyzing happiness. I told my mother when she pressed me further, ‘There was tremendous happiness, tremendous peace, tremendous beauty. More than I cannot asy.’ It had been, in fact, a direct experience of the Self, but I did not understand this at the time. It was to be many years before I fully appreciated what had happened to me. My mother would not give up her theory. She went & fetched a picture which portrayed Krishna as a child, showed it to me & asked, ‘Did you see anyone like this?
245/=PATANJALA YOGA SUTRAS (Sanskrta Sutras with Transliteration, Translation & Commentary by) Dr. P.V. Karambelkar
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It gives me immense pleasure in presenting this English Commentary on Yoga Sutras, the most important text of Yoga, composed by Maharsi Patanjali. The science of Yoga does not originate with Patanjali. It was prevalent long before the emergence of Patanjali, who only systematized it, which is evident from the very first aphorism of Patanjala Yoga Sutras (P.Y.S.) ‘atha yoganusasanam’ (see commentary on P.Y.S.I.I) Thua in modern times we owe to Maharsi Patanjali for the systematic persentation of Traditional Yogic lore embodied in the Indian scriptures prior to Patanjali. Patanjali has presented this ancient Yoga vidya (the Knowledge of Yoga) in such a Scientific & Rational way that every theory, hypothesis & principle put forth by Patanjali can be tested through most rigorous modern scientific methobology. Perhaps this is the reason that modern Spiritual trends seem to have their roots in Patanjala Yoge Sutras. This provides the Patanjala Yoga Sutras a staras a of Yoga Sastra to be studied by every Scientific Student of Yoga. It will not out of place here to mention about how & why I was prompted to write a commentary on Yoga Sutra.
300/=PATANJALI YOGA SUTRAS (Commentary by H.H. Sri Sri Ravi Shonkar)
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Shaaana are the rules that society or somebody else imposes on you. Anushaasana are the rules that you impose on youself. Now, why is Yoga called a discipline? Where is the need for a discipline? When does the need for a discipline arise? When you are thirsty, you want to drink water. You do not feel that it is a rule to drink water when you are thirsty. And when you are hungry you eat. You do feel that you have the discipline of eating when you are hungry; that you have a discipline of enjoying the nature. No discipline is necessary for enjoyment. When is discipline relevant? Not when something is enjoyable at the very firet step. A child never says that it has the discipline of running to his mother when he sees her.
199/-PLAY OF CONSCIOUSNESS (A Spiritual Autobiograpby)
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Play of Conciousness is extraorbinary account of the spiritual journey , weitten by one of the great yogic masters of time.
450/=Ramayana (C. RAJAGOPALACHARI)
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The story begins with the visit of the Saint Naarada one morning to Vaalmeeki asked him: ''O, all-knowing Naarada, tell me, who among the heroes of this world is the highest in virue band wisdom?''
100/=Ramayana (William buck) B.A.van NOOTEN
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Sauti the story teller told this to his friend Saunaka in Naimisha Forest. Bending with humility he finshed the wonderful Mahabharata in the evening, and the next horning Saunaka asked, Lotus-eyed Sauti, who was that monkey Hanuman who met Bhima in the Hills, and who stayed in Arjuna's war-flag while he fought? What is that story of Rama, which keeps Hanuman alive so long as it is told by men on Earth?'' {MOTILAL BANARSDASS}
295/=Reiligion and Science (Ed. by L.N Sharma)
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A RELIGIO - SPIRITUUALISTIC DIALOGUE WITH SCINTIFIC WORLD VIEW The dialogue between religion and science anticipates a discourse between the sacred and secular.----------------------------------------------------------------------------------------------------------------------(220x145mm., H.B.,170pgs.)
250/=SADHANA PATH (Path of Spiritual Practice)
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INTRODUCTION:- By the grace of Goswami Prabhu and our Gurudev the first English edition of Sadhana Path is now published. We are happy to present this book in revised and enlarged form as this will cater to the long standing demand of those who are more comfortable in English, both in India and abroad. This book consists of five chaitanya Mahaprabhu. Chapter-2 contains the greatness of naam samkeertan and Shikshashtaka verses written by Shree Chaitanya Mahaprabhu. A brief introduction of Shree Shree Bijoy Krishna Goswami is contained in Chapter-3. Chapter-4 contains some instructions of Goswami Prabhu, a collection of his lectures and sermons and the contents of a booklet on Yogasadhan in the form of questions and answers. Chapter-5 contains some hints on Sadhana for the uninitiated and also a collection of hymna cherished by Goswami Prabhu. Collection of Goswami Prabhu’s lectures and sermons numbering fortyone, in Chapter-4, is likely to be looked upon as very helpful to the spiriants. Goswami Prabhu’s lectures in Dhaka and elsewhere used to draw huge crowd belonging to all sections of society including non-Hindus, who used to listen to him spellbound. These sermons motivated them into turning their lives into pious ones. The non-sectarian and broad theme of his lectures were an attraction for his audience. Some of his disciples asked him as to where they should go to get answers to their spiritual problems after he would be no more. Goswami aprabhu answered that his Lectures and Sermons were there for them. Vedas and Vedantas are like a forest (where people are likely to be lost in their efforts) but this contains the core of all scriptures. “This book is as authentic as the scriptures. In due time will be worshipped and respected like the scriptures”. The contemporary orthodox Brahmos could not accept the broad views of Goswami Prabhu on dharma, propagated after his initiation by Swami Brahmananda Paramhansaji. To allay their skepticism Goswami Prabhu had answered their queries in the form of a booklet as mentioned above in.
Rs...60/=SAHAJA YOGA (Socializing Processes in a South Asian New Religious Movement ) JUDITH CANEY
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INTRODUCTION:-One spring afternoon in 1992, a Norwegian friend who was living in my village for a year whilast he completed a Master of Business Administration at Bath Univeraity dropped over for caffee. After exchanging the usual set of pleasantries about the weather & a comments about the local primary school, he introduced a new topic into the conversation. Knowing my interest in new religions, he said, was I aware that some people in the next village were ‘giving cool breezes’? I confessed my ignorance & pressed him for details. One, a woman called Jane,1 he given him a sort of massage and as a result he had felt a cool breeze on the top of his head. “I really did, you know!” he want on, looking slightly uncomfortable, as if he did not quite believe it himself. “What’s it all about?’’ This book in my attempt, as a sociologist of religion, to answer the question raised by my friend that day. It is about Sahaja Yoga, the new religious movement (NRM) whose member was responsible for the ‘cool breezes’ which he felt. The book is an investigation into the socialization of members of Sadaja Yoga. It examines how it is that people feel cool breezes as a result of their contact with Sahaja Yoga. And how, gradually, at least some come to accelt the spiritual claims of the leader, Sri Mataji Nirmala Devi & become utterly committed members. It looks at how newcomers adopt the social conventions of the movement, which are quite different from those operating in mainstream Western society, and how the understandings that are learnt in the movement continue to affect those who leave. It is an endeavour to comprehend how individuals experience & believe things in certin situations which they might have rejected out of hand in other circumstances. This book explores how new ways of seeing the world are constructed & sustained. In the book, I challenge the stereotypical view that people in NRMs are automatons, stripped of their personalities & content to mouth the words of thir leader. Instead, I argue that members of Sahaja Yoga hold different views about the beliefs, practices and history of the movement, and about the guru, Sri Mataji Nirmala Devi. Of course, the idea that individuals can hold dissimilar views about the same thing is hardly new. Reality constructions differ, we know according to the structural position of the viewer. Indeed, a number of scholars have already observed that there are a variety of standpoints about NRMs which exhibit patterned variation (Beckford1985; Barker 1993b). For any give NRM, a sociologist of religion may view it as a group with a dominant ‘worldreiecting’, ‘world-accommodating’ or world-affirming’ orientation (Wallis 1984); the tabloid press are likely to portray it as a ‘mind-bending cult’; the anti-culi movement will characterise it as a soul or psyche-destroying organisation practising ‘mental coercion & causing heartbreak to thousanda of families; anex-member may see it is a grup which fails to live entirely up to its precepts; peripheral members may see it as an organisation which has had a beneflicial influence in their lives but one which they feel no need to devote themselves to wholeheartedly; and the more committed member is likely to see it as the epicentre of spiritual transformation in the world. Each view is formulated on the basis of different considerations which have implications in the selection of the information considered relevant to that standpoint (Barker 1993b). In turn, this selection process reinforces the position held, whether it is the ‘objectivity’ of the academic, the ‘faith’ of the devotee or the ‘grave concerns’ of the anti-cult movement.
Rs..595/=SHIVA SUTRAS (Commentary by H.H. SRI SRI Ravi Shankar)
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yasya niscasita veda yo vedebhyo akhila jagat nirmama tamaha vande vidyatirtha mahesvara In order to fly a kite & guide it feom the ground, we need a thin thread. While this thread stays on the ground, the kite soars in the air. That thread is a sutra. Likewise, for our life to soar higher & expand into the vastness of infinity, what is needed? We need a sutra that acts as a link between earth & sky, between humanity & Divinity. Panini describes a sutra as: Alpak aramasa digdha saravat visvato mukha Astobhamanavadya ca sutra sutravido vidu “Alpak ara asa digdha saravat visvato mukha” – A sutra is described as that which contains the essence & expresses the full meaning in a few words. The nature of the sutra we hold on to decides the direction & the quality of our life. In everyone’s life there is some spark of goodness or auapiciusness. We should reflect whether we are holding on to the good & positive or misfortune & negativity. Regardless of which part we tend to focus on, if we search we can definitely find happiness, pleasure & fortune in some measure. Yet, if you look now, this is not the case. Actually, there is so much that is positive. Life is made up of eighty percent positivity & only twenty percent negativity, the part that causes problems. Yet we make this twenty percent into two thousand percent; usually, we cling to the negative.
249/=SIVA the Siva purana retold (RAMESH MENON) To Ramana Maharishi
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The late Parameshwara Iyer, who translated the entire Siva Purana into English from the Sankrit for Motilal Banarsidass, was my teacher for a time. If not for his painstaking endeavour, this book, whichis based upon his scholarly translation, would have never been wriyyen. Katya Osbrone not only edited this but suggested some important changes. Many thanks to her and to Deepthi Talwar, whose fine eye for detail and sure pen are a source of great comfort.
295/=SRI CHITANYA'S VAISNAVISM AND ITS SOURCES (BY K. P. SINHA)
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Sri Caitanya's Vaisnavism has by now gained a world-wide popularity and has attracted devotees from almost all the coeners of the globe. His philosophy has, however, been interpreted by some thinkers in a different way, giving rise to doubts about the real nature of the philosophy. We have, therefore, ventured in this work to present an exposition of Sri Caitanya's philosophy from our point of view.
360/=SRI CHITANYA'S VAISNAVISM AND ITS SOURCES (BY K. P. SINHA)
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This book is divided into two parts. The first part contains an exposition of the philosophy of Sri Cattanya. While the sccond part is devotedto the exposition of the philosophy of the sources of Sri Cailanya's philosophy-the Vedas. the Upanisads. the Brsha-sutra. the Pancaratra system. the Bhagavata Purana and the Bhagavad Gita.
360/=SRI RAMAKRISHAN & HIS GOSPEL Vol1( BY SWAMI BHUTESHANANDA)
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INTRODCTION:-The devotees if Sri Ramakrishna firmly believe that the Gospel of Sri Ramakrishna contains the essence of all the scriptures. Besides, we do not know of any other work in which spiritual truths have been explained in such a simple manner as in this book, so as to be easily understood by everyone. So, there is no doubt that it is extremely beneficial for everyone to study & assimilate the teachings of the Gospel. Repetitions in the Scriptures :- In the Gospel one may find that the same thing is repeated in different places. Far from being imperfections, these repetitions are extremely beneficial. Our scriptures are considered eternal. As Sri Krishna says in the Gita: ‘That ancient Yoga itself has been taught to you by me today.’ What was said in ancient times repeatedly was restated by Him to Arjuna in the Gita. God appears age after age & declares the same eternal truths of religion. Repeated incarnations of God & His repetition of the same eternal truths does not suffer from redundancy. The scriptures never tire in putting across the same message again. This is because our minds are such that even after hearing something time & again, it is doubtful if anything is registered at all. That is why the scriptures unceasingly repeat it . It is like a mother instructing her child repeatedly for its benefit. She does not get irritated repeating something again & again, for her only concern is the welfare of her child. In the same way the scriptures repeat things in various ways. We come across the same pattern in the Gospel. Sri Ramakrishna’s nephew, Hriday, asked him once: ‘Will, uncle, why do you say the some thing time & again? Sri Ramakrishna replied: ‘Why should I not?’ The idea is that if the same advice is not repeated time & again how can it make an impression on distracted minds like ours? That is why the scriptures must repeat things, & we should hear them repeatedly. Hence the sastras never suffer from redundancy. It is said in the Bhagavata that the sages stated on one occasion that the words of God are ‘Sweet, sweet at every stage’. The more we hear them the more we gain renewed strength, as it were, thus enabling us to taste their essence with greater vigour. As days pass by & as we hear these words more & more, our understanding grows deeper, & we absorb their sweetness in greater measure. It is therefore necessary to listen to them often.
Rs 125/=SRI RAMAKRISHNA & HIS GOSPEL Volume 2 (BY SWAMI BHUTESHANANDA)
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The uniqueness of Sri Ramakrishna lies not only in that he practiced various spiritual disciplines of Hinduism & other religions, but also in that he realized God through each path. From his own experience he could proclaim, ‘As many faiths, so many paths.’ Men & woman of all classes came to him, irresistibly drawn by the power of his words of his—a power drawn from his exrraordinary realizations & which penerrated to the very depths of their being. Though he used simple words profound. Fortunately, many of these wonderful conversations were recorded with almost stenographic accuracy by one of his disciples, & they were later published in Bengali under the title Sri Sri Ramakrishna Kathamrita & in English as The Gospel of Sri Sri Ramakrishna. The present work is based on the weekly discourses given by Swami Bhuteshananda on the Sri Sri Ramakrishna. During his illuminating discussions, the Swami consistently went to the heart of the Master’s words & uncovered the deeper meaning behind his simple utterances. With the Swami’s guidance given in this volume we are able to comprehend more easily Sri Ramakrishna’s sayings in the light of the ancient scriptures as well as modern thought. Once, while explaining the significance of his Master’s life, Swami Vivekananda said: ‘The life of Sri Ramakrishna was an extraordinary search light, under whose illumination one is able to really understand the whole scope of the Hindu religion. He showed by his life what the rishis & avataras really wanted to teach. The book were theories, he was the realization. This man had in fifty-one years lived the five thousand years of national spiritual life, & so raised himself to be an object-lesson for future generations.
Rs 125/=SRI RAMAKRISHNA THE GREAT PROPHET OF HARMONY
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SRI RAMAKRISHNA ON HIMSELF(From The Gospel of Sri Ramakrishna) :-Sri Ramakrishna was sitting in his room at Dakshineswar….. It was evening, eight o’clock on Sunday, August 9, 1885. Sri Ramakrishna was talking to Mahimacharan Rakhal, M., & one or two companions of Mahimacharn were in the room. Mahimacharan was going to spend the night at the temple garden. The Master came down to the floor & sat near Mahimacharan…. M., & a few other devotees were near him. Rakhal also was in the room. MASTER (to Mahima): ‘For a long time I have wanted to tell you my spiritual experiences, but I could not. I feel like telling you today. You say that by mere sadhana one can attain a state of mind like mine. But it is not so. There is something special here [referring to himself].’ Rakhal, M., & the others became eager to hear what the Master was going to say. MASTER: ‘God talked to me. It was not merely His vision. Yes, He talked to me. Under the banyan-tree I say Him coming from the Ganges. Then we laughed so much! By way of playing with me He cracked my fingers. Then He talked. Yes, He talked to me. ‘For three days I wept continuously. And He revealed to me what is in the Vedas, the Puranas, the Tantras, & the other scriptures. ‘One day He showed me the maya of Mahamaya. A small light inside a room began to grow, & at last it enveloped the whole universe. ‘Further, He revealed to me a huge reservoir of water covered with green scum. The wind moved a little of the scum & immediately the water became visible; but in the twinkling of an eye, scum from all sides came dancing in & again covered the water. He revealed to me that the water was like Satchidananda, & the scun like maya. On account of maya, Satchidananda is not seen. Though now & then one may get a glimpse of It, again maya covers It. ‘God reveals the nature of the devotees to me before they arrive. I saw Chaitanya’s party singing & dancing near the Panchavati, between the banyan-tree & the bakul-tree. I noticed Balaram there. . . (Pointing to M.) And I saw him too.
100/=SRI TANTRALOKAH (Abhinavagupta Tantra Series :2) Text with English Translation Chapter Two, Three, Four
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Tantraloka is a MAGNUM OPUS of the Indian Tantrika-world, written in the Tenth Century, in the light of Kashmir Saivism by the great polymath Sri Abhinavagupta. This great work does not only include all the philosophical & Tantrika essence of monistic Kashmir Saivismbut is also often considered the apex of Indian Tantrika Philosophy. Abhinavagupta explains in detail in its thirty seven chapters the all-inclusive vision & way to truth, the Prakasa state of Parama Siva. This publication is the first attemot to unfold this Prakasa (Light) for the English-speaking horizon.
495/=SRIMAD BHNGAVATA (THE MESSAGE DIVINE) BY A.D. Bhattacharya
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Srimad Bhagavata, an epic does not need any introduction to the learned people because it has been a treasure to them from the time immemorial. Besides, it has been a source of inspiration to those who treat it as a great classic, being a part of literature. So far as its linguistic meaning is concerned, it may fairly be said that Srimad stands for Sri, meani-ng beauty & prosperity of goddess Laksmi & ‘mad’ meaning the beauty & prosperity of goddess Laksmi & ‘mad’ meaning the form of Madana or Kamadeva. As such combining both Srimad stands for “ exquisitely beautiful”. The word Bhagavata has been derived from the word ‘Bhaga’, meaning the six divine grsces collectively named riches, vigour, fame, beauty, knowledge & renunciation. From this it may be deduced that Srimad Bhagavata is a gem of good qualities. Thia classic epic has severla parts maned as Skandas ( or books) of outstanding value. However, because of its thematic value & grandeur in style, adopted by the composer, it is also termed as Ma- hapurana. In fact, the sage Vedavyasa, over & above the work expansion of Vedas, had composed Vedanta-Sutra, Mahabharata & seventeen Puranas including Padmapurana before composing Sri- mad Bhagavata Mahapurana. The central theme of this Mahapurana is meaning “meditating on the tainless & immortal highest truth or reality in the Purusa—Supreme Lord Vasudeva.” Epic projects this theme from the start (1/1/1) to finish (12/13/19) spread over in the body of this classic. It is told that the only truth is Lord Vasudeva since everything else is transcendental. The worship of tr- uth runs from Book One to Book Twelve & wherever you move, you get the touch of truth in some form of Purusa-Supreme i.e. Lord Vasudeva. The various forms of Lord Vasudeva spread over Srim-ad Bhagavata include incarnations as the divine Boar, Lord Kapila, Lord Nrsimha, the divine Dwarf, Lord Sri Krsna, Lord Balarama, & Lord Rama also.
200/=SRI—CHAKRE :- Tis Yantra, Mantra & Tantra (Prof. S.K. Ramachandra Rao)
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Sri Chakr has rightly been regarded as the ‘prince among chakras’ (chakra-raja). It is the best known & most worshipped among hundreds of sacred desigs that are prescribed in the traditional lore. Despite this celebrity an air of mystery surronds this chakra. Details concerning Sri-chakra have always been looked upon as precious secrets; but there have always been tracts in Sanskrit seeking to explain the details of the chakra, their significance, the way it is contructed & the manner of its worshil. The book gives details of the desig itfelf, the significance of those details, the hpilosophical framwork that renders the details relevant, the prevailing symlisms & the naure of the source material have been given. The Tantrik texts which are influenced by the Atharvana Veda speak of ten vidyas or cultic goddesses whose worship is recmmended for health & happiness in this world & for liberation from rebirth. The ten vidyas are calssified into three groups, maha-vidyas or extraordinary vidyas, vidyas or ordinary vidyas & siddha-vidyas or adept vidyas which are very arduos. The first among the ordinary vidyas is Shodasi vidya or Sri-vidya. The Sri –chakra is the representation of the Sri-vidya. It is the chief instrument through which the mother goddess is propitiated. This book by the renowned schloer Prof. S. K. Ramachandra Rao explains in great detail the symbolism behind the Sri-chakra, the rituals involved in the worship of Sri—chakra & the textual background going bake to the Vedas. The source materials also been given.
300/-Samatvam The yoga of Equanimity {Form the teaching of Swami Sivananda Sarawati & Swami Satyananda Sarawati}
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Introduction:- This book is compiled from the teachings of Swami Sivananda Saraswti & Swami Satyananda Saraswati. It addresses one of the most revered spiritual virtues, samatvam. Samatvam means complete equanimity within oneself & with everybody else, with Nature & with the whole cosmos. It is the state where one’s entire being becomes calm & quiet & one is able to think, to decide & to solve the problems of life with absolute tranquility. Samatvam, the yoga of peace, contentment, equanimity & balance of mind, is a vital need for everyone, whether involved in household life, in business, in politics or in spiritual sadhana. It is an absolute necessity for anyone subjected to the wear & tear of tensions, frustrations & disappointments. It is a basic requirement for the spiritual aspirant trying to develop his higher facilities, & even for those who aspire to Samadhi & the highest states of consciousness. Anyone trying to live a fulfilling life must know how to maintain equanimity under all circumstances & be able to sustain the calmness inherent in that state of mind. These teachings are full of scriptural references & the revelations of two modern day yogis who have themselves mastered the requisites of samatvam. Their teachings present samatvam as a process of accepting life as it is given, & knowing how to utilize every moment of existence as a means to evolve one’s consciousness. Their wisdom echoes the eternal spiritual truths that enlighten humankind’s quest to conquer mental & emotional turmoil, that show the way out of entanglement with endless sensual desires & the entrenched idiosyncrasies of the human psyche. The words of these yogis are an inspiration to improve our quality of awareness, our faith, & our relationships with each & everything around us. They emphasize that we must sustain a balance between our external & internal worlds; that we should not be all intellect or all emotion, but rather a perfect blend of both. Otherwise, we will have no lasting peace or contentment in life. They show us the ways to uplift & purify our minds, hearts & actions through the practices of selfless service, bhakti & yoga. They tell us of the traditional yogic techniques that will gradually introvert the mind & allow us to experience the stillness & silence of our very own soul. And they encourage us to seek the company of the saints & sages so as to understand why worldly life can never give supreme serenity. The reader is given the very clear message that to attain the supreme peace of the Eternal there is no need to flee from one’s worldly career & hide in a Himalayan cave. Rather, learn to resist unrighteousness, develop divine virtues, & try to attain Self-realization in & through the world. One is to be ever active & at the same time feel inwardly that one is the non-doer & non-enjoyer. Take a deep interest in everything, & yet remain perfectly unattached. In the words of Swami Satyananda, “Man is the most beautiful & privileged creation of God. His glory is that he can sublimate his natural & irresistible urges for possessions & sensual enjoyments, & transform himself into something noble & divine. And yet, although our ultimate, eternal abode is the seat of Brahman, we all are pilgrims here, & pain & pleasure will come our way. The clouds of calamities may eclipse our inner shrine, but with nothing should we barter the peace of our soul. Only one who considers pain & pleasure as passing phenomena & is always aware of his goal will be really happy.”
100/=Sanskrit - English Dictiomary (by M . Monier-Williams)
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Sir M. Monier-Williams Sanskrit-English Dictionary is beyond any doubt the most consulted dictionary in the world of Sanskrit scholarship. It is structured along etymologicallines, the words being arranged under their roots, which helps the student to relate words to their original bases giving thereby a deeper insight into the structure of the language.----------------------------------------(285x225mm., H.B.,2vols., 1980pgs) INDICA BOOKS
1800/= (Set)Seeking Mahadevi (CONSTRUCTING THE IDENTITIES OF THE HINDU GREAT GODDESS) BY Tracy Pintchman
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Introduction:- Goddess worship has been an important dimension of Hindu religious life for many centuries , & the Hindu goddess tradition is one of the richest, most compelling such traditions in existence today. In cities, towns, & villages all over India, temples & shrines dedicated to goddesses abound, & devotees flock to these to express their reverence, hopes, & fears. Goddesses also figure prominently in many home shrines & rituals, & both men and woman participate widely in various forms of goddess devotion. Al-though Hindus recognize and revere a variety of different, discrete goddesses, they also tend to speak of “the Goddess” as a singular and unifying presence. The notion of a singular, supreme Goddess is crystallized in a text of approximately the sixth century C.E. called the Devi-Mahatmya, “Glorification of the Goddess.” The central narrative concerning the great slayet of demons who leads the gods to triumph in their fight against demonic forces and vanquishes those who would subdue her. The vision of the Goddess that the Devi-Mahatmya achieves in narrating this story borrows and weaves together narrative and devotionalthreads already in existence at the time, but, in so doing, it produces a marvelous new pictuer of divinity. Thomas Coburn, who has written extensively on the Devi-Mahatmya, observes the synthetic nature of the text’s vision of the Goddess: The synthesis that is accomplished in the Devi-Mahatmya is therefore extrodinarily & uniquely broad. It reaches deep into the Sanskritic heritage, identifying the Goddess with central motifs, names, and concepts in the Vedic tradition. It appropriates one familiar myth on behalf of the Goddess, and enfolds several less well-known tales into its vision. It locates the Goddess in relation to a full range of contemporary theistic and sectarian movements, familiar ones such as those of Siva & Visnu, & more ones such as those of Skanda & Krishna Gopala.
Rs...600/=Self Realization in Kashmir Shaivism
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This book presents the oral teachings of the twentieth century’s great Kashmir Shaivite master. The last of his long lineage,Swami Lakshmanjoo preserved, as did his perdecessors, the pral knowledge that illuminates this ancient philosophy—that clarifies the often deliberately obscure tantric texts. Swami lakshmanjoo reveals the essence of the way & the means to self realization. Here in his own original discourese, as well as his English renderings of Abhinavagupta & Kshemaraja, he unveils the essential teachings of this yoga philosophy. Swami Lakshmanjoo reveals the tantric understanding of the purpose & reason for creation. He offers instruction on the greatness & importance of the supreme mantra sauh. In his presention of effective practice, he explains why meditation is both effortless &, at the same time, difficult. In his discussion of discipline he clarifies why personal habits habits & dispositions of discipline he clarifies why personal habits & dispositions play an important part in spiritual growth. Finally, in his unveiling of the path of Kundalini yoga, he is intent on exposing & thereby preserving this hidden elevated process while warning of its pitfalls. Kashmir Saivism is a magnificent system of spiriuality which, since its inception, has emphasized not only the understanding of its concepts but the direct realization of its truth. According to its devotees, truth connot be grasped by mere intellect; can only be apprehended through direct experience. Because Kashmir Saivismregards itself as a practical syatem of spiritual realization, it has come to place great emphasison its oral tradition, preserving, presrving &passing on the understanding that is indispensable as aguide to the direct, living apprehension of its truth.
300/=Shaivism in the Light of Epics Puranas and Agamas (by N.R. Bhatt)
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Saivism encompasses all aspects of religion: a philosophy, a theology, a conception of the universe, a current of devotion, a world of myths, elaborate rituals in temples, expressions in plastic arts, in poetry, music, dance. The sources to understand this subject are the Sanskrit texts of Epice, Puranas and Agamas . The present book gives a clear presentation of Saivism through a survey and an erudite reading of this vast literature.The Agamas are the kye to the konwledge of temple organization and rituals, the description of which is a unique and original contribution of this work.----(218x142 mm.,H.B. 636 pge.) INDICA BOOKS
875/=Siva Sutras (The Yoga of Supreme Identity) by JAIDEVA SINGH
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THE MAIN SOURCES OF THE NON-DUALISTIC SAIVA AYATEMOF PHILOSOPHY AND YOGA The Saiva syatem of Philosophy and Yoga is generalls known as Agama. The word Agama means a traditional doctrine or system which commands faith.
250/=Spanda-Karikas(The Divine Creative Pulsation) JAIDEVA SINGH
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Spanda Karikas is one of the important works of Kashmir Saivism. The doctrine of Spanda is scientific. Modern scientists have discovered that the world was created from the vibration of the first explosion and that the universe is still expanding. Yet so far they have not been able to find out how the first explosion occurred. However, the ancient scriptures of the Spanda doctrine have always contained the knowledge that this vibration is the Spanda or throb of the Absolute Reality, the Universal Consciouness which is also called Siva.(Motilal Banarsidass)
150/=Spiritual Education (by Purnima Zweer)
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This book is meant for parents, teaching. and all who are interested in education based on spiritual values.
250/=(P.B), 350/= (H.B)Spiritual Masters SAI BABA (Sonavi Desai)
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The Spiritual Masters series traces the lives of some of the great Masters and presentstheir teaching for a contemporary. India is blessed with a rich spiritual legacy. Many great Masters have arisen here, pursuing different Paths in their quest for the Ulimate Truth. Yet their message has always been one of immense tolerance and compassion.
150/=Sri Vijnana Bhairava Tantra The Ascent (Swami Satyananda Saraswati)
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The theme of Vijnana Bhairava Tantra is dharana, or concentration, a subject most relevant today. This new translation & commentary of a classical tantric text sheds much light on the practice of dharana, which until now has been revealed only by peripheral explanations. This text comprises 112 different dharanas, or techniques of concentration, which can easily be incorporated into one’s daily life. Although dharana is a praccice for an adept, whose mind is steady & controlled, the techningues contained within this book provide a way even for the aspirant with a distracted mind to gradually develop concentration & meditaion. This work is the result of an in-depth study of dharana in relation to the tantric view of meditation, substantiated by the personal experience of the author. Included is a detailed introduction followed by the original Sanskrit slokas, with transliteration, translation & extensive commentary. Introduction:- The loftiest dictum pronounced by the sages & seers of the upanishadic & vedic era was Adam Brahmasmi, “I am that.” Their search was within; they explored the vast dimensions that constitute the inner life. Mentally they dissected the body & discovered its subtle essence to be the senses. Through meditation on the senses they discovered the corridors & avenues of the mind. By reflecting on the mind they realized the potential energy that was dormant within. By awakening that energy they discovered consciousness, & by uniting the inherent energy with the individual consciousness they realized that they were indeed intimately connected to & a part of the cosmic consciousness. This was realized by the tantrics long time ago, even before the vedic era. The entire spectrum of vedic & tantric philosophy is based on this realization; whether Shaivism, Vaishnavism or Shaktism, the subject is exploring the substance that man is composed of. Several hundred thousand years later, the unified field theory which physicists talk uncannily points in the same direction. According to this theory, the entire creation is one composite whole & all of life, whether animate or inanimate, manifest or unmanifest, is intimately connected. In other words, whatever you think, feel, say or do spreads like ripples into unending space, merging & colliding with ripples from other sources. This is a very dynamic idea, which lends universality to each & every human being & gives life an importance & status that goes far beyond one’s imagination & expectation. Through the dark ages of history, the average man has found himself severely limited whenever he has tried to delve into areas of life that extend beyond what the senses can see, hear, taste, touch & smell. The range of human perception is limited to this dimension.
300/=Swami Vivekananda The monarch of Monks {by Dushyanta Pandya}
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Swami Vivekanand, whose pre-monastic name Narendranath Dutt, was one of the most famous & influential social reformers of the 19th century. A redoubtable spiritual leader, he was an exponent of Vedanta. He was the most eminent disciple of Ramakrisna Math as well as Ramakrishna Mission. This book provides deep insight into the life & achievements of Swami Vivekanada. Describing his family background & early life, it presents a detailed account of how he came into contact with Sri Ramakrishna, the moulding of his life as a monk, Ramakrishna’s illness & death, the building of the Math, his teaching, & his foreign tours to spread the message of peace & universal brotherhood as well as the philosophy of Vedanta, with special reference to his lecture at the World Parliament of Religions at Chicago. The Great Deliverer:- A man in a hapless condition, says an Indian saying, leaves the world & becomes a sadhu – a monk. When Narendranath Datta, a “brilliant graduate of Calcutta University took the vaws of sannyasa,” the condition of his family could not have been worse. His father, who was a leading advocate of Kolkata, the capital of the British Empire then, & who was living like a lord, died all of a sudden in 1884. And the pomp & show all vanished as if engulfed by a severe earthquake. A family of younger brothers, sisters & mother had to be supported. But Narendra, then only twenty three years of age, chose the path of a sannyasin instead of that of a householder. Haridas Desai, then Diwan of Junagadh state in Gujarat, with whon Swami Vivekanada had come to be closely attached, happened to visit Swamiji’s house in Kalkata & after seeing the dire straits Bhuvaneshvari Devi, the Swamiji’s mother & other relatives were living in, wrote a letter to Swamiji in America disapproving the latter’s choice of life of a sannyasin. The Diwanji was like a father to Swamiji, & the Diwanji’s remonstrance, howsoever mind it might have been, touched Swamiji to the quick & he appears to have been very much by it. His letter from Chicago, dated 29th January, 1894, to Dear Diwanji Saheb’ (C.W.vol VIII p. 297 Mayawti Mem. Ed., 1989) makes it clear to the whole world:”… “Without my giving up the world, the great mission which Ramakrishna Paramhansa, my great Master, came to preach would not see the light…’’ These world of Swamiji in the letter to one whom he respected like his father, mark out very clealy Vivekanand’s choice of the path of life, his goal in life. And that choice he had made when he was just twenty three years old. He had come in contact with his guru during 1881-1882 & after his meeting with Shri Ramakrishna at Dakshineswar, he had left the place with a very old impression about the person who was to mould him, guide him & declare him to be his first apostle. Once the guru had simply shocked Naren-the future Vibekananda-and other present in his room by suddenly declaring that Naren was eighteen times more intelligent, more capable, & spiritually greater than Keshub Sen. And Keshub Sen, was the leader of his Brahmo Samaj, a sincere seeker, a brilliant orator & a powerful writer. This sudden burst of Shri Ramakrishna had shocked everyone present there, Naren the most.
320/=THE PRESENCE OF SIVA (STELLA KRAMRISCH)
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One of the three Great Gods of Hinduism, Siva is a living god. The most sacred & most ancient book of India, the Rg Veda, evokes his presence in its hymns. Vedic myths, ritual, & even astronomy testify to his existence from the dawn of time. In a lively meditation of Svia—based on original Sanskrit texts, many heretofore not translated—Stella kramrisch ponders the metaphysics, ontology, & myths of Siva from the Vedas to the Puranas. Who is Siva? The author asks. Who is this god being comprises & transcends everything? None of the paire of opposites, nor the sum of his uncounted names, defines him. From the dawn of creation, the Wild God, whose ancient name is Rudra, is Consciousness. He is the Great Yogi, the guardian of the absolute. His actions are the themes of the myths in which his nature unfolds. By retelling & interweaving the many myths that continue to convey Siva’s presence as a living god in India today, Professor Kramrisch unfolds the paradoxes in Siva’s nature & thus in the nature of consciousness itself. The magnificent sculptures at Elephanta, illustrated at the end of the book, capture in another medium the presence of the god. This book took shape over over about ten years & I am grateful to those who read various drafts of the manuscript, edited the English, & checked the references to Sanskrit texts. Paul Todd Makler, Dorothy Norman, & Svatantra Kumar Pidara gave their unstinting help during the earlier phases. Guy Welbon made valuable suggestions concerning the substance of the texe; Darrel Sewell added constructive comments to the Appendix. Susan Oleksiw painstakingly revised in its final form the language & accuracy of the manuscript with regard to its sources. To her in particular, to all those who helped, & to the authorities of the Philadelphia Museum of Art who facilitated my work, I am indebted forever. (MOTILAL BANARSIDASS)
795/=THE YOGA SUTRAS OF PATANJALI {EDWIN F. BRYANT}
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THE HISTORY OF YOGA:- Everyone by now has heard of yoga, &, indeed, with millions of Americans in some form or fashion practicing asana, the physical aspect of yoga, the teaching & practice of yoga, at least in the aspect of techniques of body poses & stretches, are now thoroughly mainstream activities on the Western cultural landacape. Yoga has popularly been translated as “union with the divine” & may refer to a number of different spiritual systems. The Bhagavad Gita, for example, discusses a number of practiecs that have been termed yoga in popular literaure: karma-yoga (buddhi-yoga), the path of action; jnana-yoga (sankhya-yoga), the path of knowledge; bhakti-yoga, the path of devotion; & dhyana-yoga, the path of silent meditation (which is the subject of Patanjali’s text), & terms such as tantra-yoga, siddha-yoga, nada-yoga, & so forth are now common in alternative spiritualities in the West. Typically, however, when the word yoga is used by itself without any qualification, it refers to the path of meditation, particularly as outlined in the Yoga Sutras—the Aphorisms on Yoga—and the term yoga, a practitioner of this type of meditational yoga.
Rs 599/=THE DEVI GITA [THE SONG OF THE GODDESS:] A Translation. Annotation, & Commentary (C. Mackenzie Brown)
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Introduction:- The Devi Gita, or Song of the Goddess, presents a grand vision of the universe created, pervaded, & protected by a supremely powerful, all-knowing, & wholly compassionate divine female. She is Maha-Devi of Great Goddess, known to her most to her most devoted followers as the auspicious Mother-of-the-World (jagad-ambika, jagan-matr). Unlike the ferocious & horrific Hindu goddesses such as Kali & Durga, the World-Mother of the Devi Gita is benign & beautiful, though some of her lesser manifestations may take on terrifying forms. And unlike other beneficent female divinities such as Parvati & Laksmi, she is subject to no male consort. This World-Mother is formally addressed as Bhuvanesvari, the “Ruler of the Universe.” She resides in her celestial paradise known as Manidvipa, the Jeweled Island, situated at the topmost point of the universe. From there, ever wakeful & alert, she observes the troubles of the world, eager to intervene on behalf of her devotees. While resting in her island home, she reclines on a sacred throne or couch of remarkable design, composed of five pretas, ghosts or corpse. The four legs are the lifeless bodies of Brahma, Visun, Rudra, & Isana (the latter two being forms or aspects of Siva), & the seat is the stretched-out corpse of Sadasiva (the eternal Siva). This conception of Bhuvanesvari seated on her Panca-Pretasana (Seat of Five Corpese), marvelously illustrated in Figure 10.1, page 286, reveals her supreme sovereignty, especially over masculine pretensions to cosmic power. Brahma, Visnu, & Siva are the three male deities traditionally associated with creating, & destroying the universe. But here, as elements of Bhuvanesvari’s throne, they represent her latent cosmic energies, unconscious & inert, residing under her feet until aroused by her desire. While lounging on this couch at the beginning of creation, the Goddess splits herself into two for the sake of her own pleasure or sport—one half of her body becoming Mahesvara (Siva). In such manner she dramatically demonstrates her superiority to all the male gods. The Great Goddess is both wholly transcendent & fully immanent: beyond space & time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit), she yet dwells each month in the sacred shrine of Kamakhya in Assam during her menses. She is the universal, cosmic energy known as Sakti, & the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort & guidance to her devotees, she presents herself in the Devi Gita to reveal the leading both to worldly happiness & to the supreme spiritual goals: dwelling in her Jeweled Island & mergence into her own perfect being.
THE DIVINE REALITY of SRI BABA NEEM KARORI JI MAHARAY BY RAVI PRAKASH PANDE “RAJIDA”
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INTRODUCTION:- Sri Baba Neem Karori Maharj was in a well-to-do Brabmin family from the village of Akbarpur in District Agra & was known by the name Laxmi Narain. He exhibited spibritual power from birth, & though he did not show an inclination for study as a child, he seemed to know everthing. One night he told his family that there would be burglars his warning, but his world turned out to be true. Burglars broke into the house the same night. At the tender age of eleven, Baba left his home & went to Gujarat, where he lived for seven years. He stayed in the ashram of a Vaishnav saint who gave him the name Lakshman Das & made him wear the clothes of an ascetic. His hair grew long & matted, & he wore a loincloth tied around his waist with a rope made of reed. His sole possession was a kamandal (a pot made out of a gourd). He also stayed for some time at an ashram in Babania, village outside the town of Morvi. There he practiced spiritual austerities, which included immersing himself in a lake for long periods. BABA’S DIBINE NATURE:- Sir Baba Neem Karori Maharaj was the very embodiment of grace & compassion. He showered affection, feet people, & made them laugh. He loved everyone without discrimination & could not bear to see anyone in distress. He was so affable that each of his devotees felt that Baba had special affection for them & believed him to be their very own. Even simple words spoken by him always brought good, just as seeds, in whatever way they are sown, always sprout upright. He was like a kalpataru (a celestial wish-fulfilling tree) in satisfying the beneficial wishes of people. Baba would often call strangers by name & relieve them of their suffering by advising by advising them suitably. He would cure diseases of people without their knowledge. He alleviated afflictions—whether physical, spiritual, or mundane—with a mere glance or touch. Some people called Baba the greatest ascetic, some the supreme saint. One devotee said that Baba appeared according to one’s thoughts or as a reflection of one’s own feelings—often as a beloved family member or as a revered teacher. Baba came to one man in the form of Sri Ram, to another in the form of Goddess Durga. Many believed him to be incarnation of the all-powerful Hanuman. Swami Karpatri Maharaj said, “In Kaliyuga, many learned saints have come into the world, but none is so enlightened as Baba Neem Karori.” Swami Chidananda, the president of The Divine Life Society & Sri Shivananda Ashram, called him “a wonder mystic of Northern India.” Baba himself said, “If people got to know the truth about me, they would even pinch off the hair on my body to make talismans.”
Rs..525/=THE GHERANDA SAMHITA
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This book outlines the process of Tattvasuddhi by practice of Pancadharana Mudra. By this practice, the Yogi purifies the Pancamahabhutas-the Prthvi, Jala, Agni, Vayu and Akasa (Ether). This is also called Bhutasuddhi and it is practiced to achieve perfection in Tantrasadhana. Breathing is most essentialfor life.
150/=THE GOSPEL OF SRI RAMAKRISHNA
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Never have the small events of a contemplative's daily life been described with such a weakth of intimate detall. Never have the casual and unstudied uttierances of a great religous teacher been set down with so minute afidelity.... To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal cducation in humility, tolerace and suspense of judgement.
Rs 150/=THE GRACEFUL GURU:-Hindu Female Gurus in India & the United States (BY KAREN PECHILIS)
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Adistinctive aspect of Hindu devotion is the veneration of a human guru, who is not only an exemplar & a teacher but is also understood to be an embodiment of the divine. Historically, the role of Guru in the public domain has been exclusive to men. The new visibility this first-ever scholarly study of the origins, variety, & worldwide popularity of Hindu female gurus. In the introduction, Karen Pechilis examines the historical emergence of Hindu female gurus with reference to the Hindu philosophy of the self, woman spiritual exemplars as wives & saints, tantric worship of the Goddess, & the internationalization of gurus in the United States in the twentieth century. Nine essays profile specific female gurus, presenting biographies of these remarkable woman while highlighting overarching issues & themes concerning woman’s status as religious leaders: these themes are nuanced in the afterword to the volume. The essays explore how Hindu female gurus embody grace in both senses—as a feminine ideal & an attribute of the divine—and argue that their status as leaders is grounded in their negotiation of these two types of grace. Offering fascinating portraits of these important spiritual leaders, The Graceful Guru presents a compelling look at female religious authority.
1500/=THE HIDDEU TEACHING BEYOND YOGA (PAUL BRUNION)
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The ancient systems of Yoga have been practiced in India for centuries & adherents to its methods have been seeking to meditate upon the truth of existence. But does Yoga fully lead to a definitive answer? Can those that have refined the art of meditation actually reach to an understanding of man’s existence in the Universe? The philosophy examined in this book seeks to dispute the ultimate limits or goals of Yoga as it is commonly experienced, & suggests that there are serious shortcomings in Yoga actually prevent those in meditation from attaining the desired truth. In this book the author poses some very pertinent truths & seeks to suggest that a higher form of self-analysis is needed to fully understand, if ever that were totally possible, the meaning of life. BEYOND YOGA:- THE more I wander around this turning globe the more I realize that it is not only individual men, parties governments or peoples who are to blame for the distressful condition of the human race—so mesmerized by popular follies & so deluded by traditional fables,!—but also common ignorance concerning three fundamental questions : What is the meaning of the world & experience? What is the object of existence? I perceive with startling precision that the bursting of this integument of ancient ignorance will do more than anything else to make enduring peace descend on our troubled earth. The pith of the world problem is too plain for our complex age to perceive : all acts are sprayed up by the hidden fountain of mind, & when men learn to think rightly they will act accordingly, not before. Their deeds can never be greater than their ideas, for the unheard declarations of the mind decide the noisy journeys of the feet. The world’s bitter sorrows & bestial-sins are but symptoms of a disease whose cause is old ignorance & whose only cure is cure is new knowledge. It is the inescapable duty of every intelligent rational human being, troubled by half-conscious & inchoate yearnings for a better life, not to rest in mental sloth but to persist in searching for the answers to these three questions; that is, for the scintillating asterism of TRUTH.
450/=THE INDISPENSABLE VIVEKANANDA An Anthology for Our Time (AMIYA P.SEN. EDITOR)
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A hundred years after Swami Vivekananda’s oratory, essays, & philosophical writings offeres substantial modifications & refinements to modern Hinduism, he remains a key figure in any proper understanding of the religion of India’s largest majority. This anthology showcases those aspects of Vivekananda that seem indispensable even today. In his Introduction, the editor provides, first, a general idea of the life & work of the Swami; & second, a critical appraisal of the various aspects of his social & philosophical ideas. The second half of the book containa selections from Vivekanand’s writings organized around topice dealing with ‘Contemporary India & her Problems’, ‘Religion & the Human Revolution’, ‘Vedanta & the Future of Mankind’, & ‘the Spiritual Ends of Man’. A list of suggested readings concludes this Volume.
295/=THE KHECAARVIDAY OF ADINATHE (James MALLINSON)
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THE KHECARIVIDYA OF ADINATHA (James Mallinons)
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A CRITICAL EDITION & ANNOTATED TRANSLATION OF AN EARLY TEXT OF BATBAYOGA The Khecarividya of Adinatha, a Sanakrit text dated to pre1400 ce, teaches khecara, one of the most important exercises of hathayoga, in which the tongue is inserted above the palate in order to drink the amrta or nectar of immortaity dripping from the top of the skull.
735/=THE KHECARIVIDYA OF ADINATHA (James Mallinson)
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THE KHECARIVIDYA OF ADINATHA (by James Mallinson)
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The Khecarividya of Adinatha, a Sankrrit text dated to pre1400 ce, teaches khecari-mudra, one of the most importan exercises of hathayoga, in which the tongue is inserted above the palate in order to drink the amrta or nectar of immortality dripping from the top of the skull. It is said to best- tow immortality, the ability to remain in deep meditation for long periods & the power of flight upon its practitioners. The text has been edited for the first time & has never before been accessible to an English speaking readership. It is accompanied by an introduction & an extensively annotated teanslation. The author has drawn on twenty-seven Sanskrit manuscripts & original fieldwork amongst yogins in India to demonstrate how earlier tantric yogic techniques developed & mutated into the practices of hathayoga. The work sheds new light on the develoment of hathayoga & ex- plains its practices.(NIDICA BOOKS)
725/=THE MAHABHARATA & THE YUGAS (India’s Great Poem & the Hindu System of World Ages) Luis Gonzalez-Rrimann
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This book questions the conventional wisdom that a fully matured theory of the yugas—Minduism’s ages of the world—is integral to the Mahabharata, & it illustrates how traditional commentators & modern scholars have read the later Puranic yuga theory into then Mahabharata in particular when it comes of the current terrible Kali Yuga. Luis Gonzalez-Reimann discusses the meaning of key terms in the epic by examining the text & early Buddhist sources. This book also teaces the sectarian appropriation of the yuga system in later literature & documents how modern religious movements have used the system to proclaim the arrival of a new, prosperous Krta Yuga, a phenomenon that coincides with New Age expectations. One of the main characteristic features of Hinduism is a complex system of world ages & cycles of creation & destruction. Within this elaborate system, the theory of the yugas has always played a prominent role. It explains why society is as it is, & it describes the best course of action for someone who wants to live according to religious principles. The theory also explains, in mythological terms, important historical transformations in the religious, moral, & social values of the Indian subcontinent. The system of yugas was formed at a crucial time in the history of India, a long preiod stretching from approximately the fifth century B.C.E. to the fifth C.E. In the early part of this period, the dominic Vedic teadition was forced to adapt & transform in order to survive. This was a time of profound changes in all spheres: social, political, economic, religious, & philosopgical. The challenges that confronted the authoritative religious traditions of the time also gave rise to new ideas that would become powerful new religious traditions in their own right. This period saw the emergence of Buddhism & Jainism, &, somewhat later, the reworked brahmanic religion we know today as Hinduism.
495/=THE MIND OF Adi SHANKARACHARYA (BY Y. KESHAVA MENON)
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Though he is considered one of the foremost of India's philosophers, Shankara is also one of tme most misunderstood . Much of the misundestanding of Shankara's position may by due to the absence of a lucid presentation of the life and works in a comprehensive and readable form. This short monograph is an attempt to meet that need for the benefit of those who have no previous acquaintance3 with philosophy.
85/=THE MIND OF SWAMI VIVEKANANDA (BY GAUTAM SEN)
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Swami Vivekananda is regarded as the patriot saint of modern India & an inspirer of her dormant national consciousness. His inspiring personality was well known both in India & the West. This spiritual leader of India leapt into fame at the Parliament of Religions held in Chicago, at which he represented Hinduism. His vast knowledge of Eastern & Western culture as well as his deep spiritual insight, brilliant conversation, broad human sympathy, & colourful personality evoked popular interest in Hindu philosophy. He introduced the philosophy of Vedanta to the west & preached the ideal of a strength-giving & man-making religion. Service to man as the visible manifestation of the Godhesd was the special form of worship he advocated. In this volume Gautam Sen pieces together the representative portions of the Swami’s philosophy along with a running commentary of his own
195/=THE ORIGINS OF YOGA AND TANTRA (Indic Religions to the Thirteenth Century) GEOFFREY SAMUEL
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Yoga, tantra nad other forms of Asian meditation are practised in modernised forms throghout the world today, but most introductions to Hinduism or Budhism tell only part of the story of how they developed. this book is an interpetation of the history of Indic religions up to around 1200 CE, with particular focus on the development of yogic and tantric traditions.
995/=THE PANCHADASI OF SRIMAD VIDYARNYA SWAMI (English Translation by Nanda Lal Dhole)
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Madhava, Madhavarya, Madhvacharya, & Madhyavamtya were the names by which Vidyaranya Swami use to pass prior to his turning into a recluse. He wrote many works, all of which attest his learning & erudition. He wrote on medicine, grammar, astrology beides writing commenaties on the four Vedas known by the name of Madhavprakash Sarvadarshansangraha. & others. The Panchadsi is an important text on the Vedantic philosophy. It consists of fifteen chapters written by Srimat Vidyara-nya Swami. The present book discusses Vedantic philosophy with critical notices of the other contending systems. It embraces dissertations on Cosmology, Psychology, Evolution, Yoga & Emancipation. It is a complete clue for the comprehension of the Science of Man, his relation to the Universe, & his ultimate destiny. It clears out the mistaken notions concerning lsvara & Paragrahma & reviews Theism & Pantheism in all its aspects. It is an exhaustive key to Esoteric Science.
500/=THE QUEST OF THE OVERSELF (Paul Bruntion)
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From the prolific pen of Paul Bruntion, this volume pulls no punches in trying the condition. Since time began, man has sought answers to the most basic question: Why am I here in existence? Who, within my inner soul, am I? What is our true self? Is there a constant within us? Are we more than transient flesh that is doomed to rot? Are we the victims of emotional fluctuations? How can we relate to time? Are we captives of what we perceive as time? What does the author mean by the Overself? Does the Overself – the supreme spirit within us – transcend space & time? As you delve deeper into the array of questions posed & answers suggested, you realize how well written are these wise words. With apparently consummate ease, the author makes his points clearly enough for all to grasp. His most pressing objective is to open the door, to suggest ways of reaching for the deepest evidence of the self. Meditation is one key tool, but not necessarily of a exacting nature. Breathing has its place, as has the involvement of the eyes. All these tools have been well known in the East for centuries. To unravel the sense & presence of the Overself is the undying pursuit of this fascinating & intriguing book.
399/=THE RIDDLE OF GANESHA (BY RANKORATH KARUNAKARAN)
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This book is presented to the readers with a foreword by His Holiness Dr.E. Nandiswara Nayake Thero. The author made it clear that His Holiness’ wisdom shall prevail over that of the author in the assessmant of the typescript. Manatma Gandhi said, “God is not person but an immutable law & in this the law & the maker are one”. Buddha called this immutable law as Dharma. Chrisa called it as Eloi the Will of his Father in heaven. Mohammed called it as Allah a word related to El & Eloi. Einstein called it as the cosmic law, Douglas Fawcet referred to it as cosmic. Intelligence, Spinoza illustrated the law by saying “two apples addles to twoapples make four”. Any amount of prayer or pious wish will not make it five. Even God will not countenance such a move. Gansha obviusly is a desing likewise meant to convey a profound meaning. But owing to the play of ignorance a good geal of ritualism has sprung up around him clouding the meaning of his design & form. This is unfair & it behoves one & all who is in search of knowledge to probe into the deeper meaning behind Ganesha’s funny form. The author offers his sincere thanks to Mr. Howard Murphet the learned author of ‘Sai Baba—Man of Miracles’ for suggesting the title this book. This book is placed in the hands of the readers of the readers by the author in all humility as a humble tribute to Ganesha.
390/=THE RIDDLE OF GANESHA (BY RANKORATH KARUNAKARAN)
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This book is presented to the readers with a foreword by His Holiness Dr.E. Nandiswara Nayake Thero. The author made it clear that His Holiness’ wisdom shall prevail over that of the author in the assessmant of the typescript. Manatma Gandhi said, “God is not person but an immutable law & in this the law & the maker are one”. Buddha called this immutable law as Dharma. Chrisa called it as Eloi the Will of his Father in heaven. Mohammed called it as Allah a word related to El & Eloi. Einstein called it as the cosmic law, Douglas Fawcet referred to it as cosmic. Intelligence, Spinoza illustrated the law by saying “two apples addles to twoapples make four”. Any amount of prayer or pious wish will not make it five. Even God will not countenance such a move. Gansha obviusly is a desing likewise meant to convey a profound meaning. But owing to the play of ignorance a good geal of ritualism has sprung up around him clouding the meaning of his design & form. This is unfair & it behoves one & all who is in search of knowledge to probe into the deeper meaning behind Ganesha’s funny form. The author offers his sincere thanks to Mr. Howard Murphet the learned author of ‘Sai Baba—Man of Miracles’ for suggesting the title this book. This book is placed in the hands of the readers of the readers by the author in all humility as a humble tribute to Ganesha.
390/=THE STORY OF AN EPOCH SWAMI VIRAJANANDA & HIS TIME (BY SWAMI SHRADDHANANDA)
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Blossoming Youth ---- In the middle of the nineteenth century, the widower Ram Ratan Baus moved with his children to Calcutta from his ancestral village of Kodalia in the district of 24 Parganas, West Bengal. There he established a thriving business & built a home for his daughter & five sons in the Simla district of the city. The motherless family he reared with great affection. In this he was assisted somewhat by the kind-hearted widow of a distant cousin. Aware of his sagacity & generous disposition, people sought his counsel in times of need. Though Ram Ratan was a devotee of the Divine Mother Kali & chanted Her name when he found it possible, he had little time for a serious religious life. As years rolled by, he arranged for his eldest son Trailokyanath, a medical student, to be married to a young girl named Nishadkali. Nishadkali was the second daughter of Vinode Bihari Mitra, of an aristocratic family in Ahiritola, North Calcutta. In that neighourhood this gentleman was highly respected for his irreproachable character. Steady & serious, he was nevertheless full of kindness towards everyone. On the terrace of his three-storeyed house he grew a number of flowering plants to which he gave much love & attention. Well into his old age Vinode Bihari continued to perform athletic exercises & to walk four or five miles each day. In religious matters his inclination was towards Vaishnavism, & he practiced repetition of the Lord’s name, morning & evening, several thousand times without deviation. Because of his fine disposition, his large family lived at all time in harmony & peace.
60/=THE STUDY & PRACTICE OF YOGA (An Expostion of the Yoga Sutras of Patanjali)Volume I-- SWAMI KRISHNANANDA
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ABOUT THIS BOOK:- Patanjali’s Yoga Sutras are aphoristic prescriptions in the form of pithy one-liners for leading the mind into deeper states of absorption in the state of Samadhi, where the individual merges with the Absolute. A tranquil mind is a prerequisite for attaining higher states of awareness & the Yoga Sutras are a graduated manual for the achievement of this goal. The aphorisms, as they are in their original form, cannot be easily understood. Swami Krishnananda’s commentary in his friendly, lucid style probes into the aphorisms & lays before seekers the approach to understanding the mind & its machinations, & how the hurdles that make meditation difficult can be overcome. The rendition & style with which this has been made possible is a tribute to Swamiji’s love for Truth. This series of two volumes is an all-encompassing spiritual guide. The teachings are progressive in content & begin where most seekers find themselves when spiritual aspiration dawns & the need for higher understanding is felt. The reader is led gradually through the different aspects of practice & mind management. Volume I, which covers the Samadhi Pada, the first of the four sections of the Yoga Sutras, & provides a good introduction & in-depth understanding of the philosophy & practice of yoga including the levels of consciousness that are attained, has been printed first. Volume II covers the Sadhana Pada, Vibhuti Pada & Kaivalya Pada, which go into further detail about the practice of yoga using the aphoristic rungs of Patanji’s Yoga Sutras as a veritable on the path of the ascent of the spirit. Nothing is left unsaid as Swamiji brings the teachings together in two volumes as a complete treatise on this spiritual path.
300/=THE Supreme YOGA (Yoga Vasistha)[Swami Venkatesananda]
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THE Supreme YOGA (Yoga Vasistha)[Swami Venkatesananda] The Yoga Vasistha has been a favourite book of spiritual seekers in India these seveeal centuries. Its special appeal lies in its thoroughly rational approach, & in its presentation of Vedanta as a philosophy to bridge the gulf between the secular & the sacred, action & contemplation, in human life through a comprehensive & lofty spirituality. This monumental scripture is the greatest help to the spiritual awakening & the direct experience of the Truth. This is certain. If this is what you want, you are welcome to the yoga Vasistha. An oft-recurring expression in this scripture is ‘kakataliya’—a crow alights on the coconut palm tree & at that very moment a ripe coconut falls. The two unrelated events thus seem to be related in time & space, though there is no causal relationship. Such is life. Such is ‘creation’. But the mind caught in its own trap of logic questions why, invents a ‘why’ & a ‘wherefore’ to satisfy itself, conveniently ignoring the inconvenient questions that still haunt an intelligent mind. Vasistha demands direct observation of the mind, its montion, its notions, its reasoning, the assumed cause & the projected result, & even the observer, the observed & the observation—and the realisation of their indivisible unity as the infinite consciousness
250/=THE TEN GREAT COSMIC POWERS BY S. SHANKARANARAYANAN
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DISCIPLINES OF KNOWLEDRE :- He had studied the Vedas. Like all vaidiks of his time he took to priesthood & was eking out a living. Driven by poverty he approached some one to teach him a Mantra for getting rich quickly. Having got the Mantra, he took his seat in the front courtyard of his honse & began practising the repetition of the Mantra. Two hours would have passed & the Vaidik saw a beggar woman at his door. It was not an uncommon thing; he did not attempt to drive her away as he did not want his japa to be interrupted by some words spoken in between. The beggar woman who was in tatters stooped down, patiently untied the knots of a bundle of rags, took out the small coins kept there & before the Vaidik know what she was doing, threw the coins at his feet. The Vaidik naturally was taking aback & began to remonstrate. “Why, you have been asking for this the past two houra” said she & went her way. The Vaidik stopped repeating his Mantra in sheer disgust & vowed that never ahain would he go after such pursuits. This incident which happened years ago is quoted here for the flood of light it throws on ceriain basic principles of Tantra Shastra. Evidentyy, the man contacted with the help of the formula given to him an entity or a spirit, a low cless of deity which caught hold of the human vehicle of the beggar woman & within two hours made her part with the pittance she had in favour of the man. The deity responded quickty, as being in the lower rungs of the cosmic ladder nearest to the earth-plane it was within easy reach of human beings; & its power was limited to grant only so much of money to the one who called for its assistance.
120/=THE UPANISADA (Translation & introduction By Valerie J. Roebuck)
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Introduction:- The Upanisadas are surely among the world’s most influential creative works. Not only did they play a large part in shaping Hinduism as it is today, but the debates that they helped to initiate also influenced, either directly or by reaction, the development of the other South religious traditions, including Buddhism. In the last two centuries they have also begun to influence religious & philosophical thought outside Asian cultural areas. Probably at least half the people in the world have been affected in some way by the ideas of the Upanisads.
THE UPANISADS (Translation & introduction Valerie J. Roebuck)
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Introduction:- The upanisads are surely among the world’s most influential creative works. Not only did they play a large part in shaping Hinduism as it is today, but the debates that they helped to initiate also influenced, either directly or by reaction, the development of the other South Asian religious traditions, including Buddhism. In the last two centuries they have also begun to influence religious & philosophical thought outside Asian cultural areas. Probably at least half the people in the world have affected in some way by the ideas of the Upanisads. The word Upanisad, however we derive it,1 implies an esoteric teaching, concerned not with the outward forms of religion but with the inner meaning. Typically, an Upanisads recounts one or more sessions of teaching, often setting each within the story of how it came to be taught. A renowned spiritual teacher is about to leave the household life to live as a renunciant in the forest: one of his wives refuses her share of his wealth, & asks for knowledge instead. A serious young boy, taking his angry father at his word, goes to the house of Death: while there, he takes the opportunity to question the god about the after-life. A king sends his chamberlain to look for a great of whom he has heard: he finds a rude & uncouth man, sitting scratching him self under a cart. The Background:- As is well known, the Upanisads form part of the tradition of religious literatuer4 that is known as Veads. It begins with the four Samhitas (often themselves called the ‘Vedas’) of the Rgveda, Yajurveda, Samaveda & Atharvaveda, each a collection of metrical prayers & hymns for use in the sacrificial ritual. The next phase is that of the Brahmanas,5 prose guides to the ritual for use by the sacrificial priests. Overlapping to some extent with the Brahmanas are the Aranyakas, which are concermed with the inner symbolism of the rituals. Often they take one of the rituals of the sacrifice & turn it into a form of inner contemplation. All these, together with the principal Upanisads, are regarded by Hindus as ‘sruti, ‘that which is headr’, revelation, as distinct from smtti, ‘that which is remembered’, epics, legends, law books, etc.
Rs..395/=THE UPANISADS :- TRANSLATED BY F.MAX MULLER (IN TWO PARTS)
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This two-volume set contains the famous Max Muller translation of the classical upanisads which first appeared as Volumes I & XV of the “Sacred Books of the East.” It contains the full text, translated into English, & annotated, of the following upanisads: Chanandogya, Kena, Aitareya (aranyaka & upanisad), Kausitaki, Ias, Katha,Mundaka, Taittiriya, Brhadaranyaka, Svetasvtara, Prasna, & the Maitrayana upanisad. These are the most important upanisads, the classical basic documents that have been accepted as authoritative by practically all Indian religious & philosophyic traditions. These remarkable mystical & philosophical treatises have not only created the later wisdom of India; they have also played an import part in Western thouhgt. While one may be doubtful of their claimed influence upon the Neoplatonists & the medieval Christian mystics, they still have greatly influenced later developments in Weatern philosophy, from the time of Schlegel, Hegel Schopenhauer, & schelling. Probably ritten by various authors over several centuries before 500 B.C., they exhibit a remarkable uniformity of purpose: they strive—through parable, proverb, simile, & metaphor, & through a method similar to Socratic dialogue—to arrive at truth without erecting a formal system.
590/=THE UPANISHADS A one-volume abridgement translated & edited by SWAMI NIKHILANANDA
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The Upanishads form the concluding portion & contain the essence of the Vedas, which are the Scriptures of the Hindu faith. They record the direct & immediate spiritual experience of the rishis, the seers of truth, & have been passed down orally through a succession of illumined teachers. They treat of the origin & destiny of the soul, the nature of the universe, & the nature of ultimate reality. What are often presented as theological dogmas are in this new translation considered living experiences available to all. The divinity of the soul, the oneness of humanity, & the indivisibility of the Godhead are discussed not as articles of faith, but as the truths of spiritual experiences. Schopenhauer once said: The Upanishads are the most rewarding & elevating reading possible in the world: they have been the solace of my life & will be that of my death. GENERAL INTRODUCTION:- THE VEDAS ARE… the basic scriptures of the Hindus & their highest authority in all matters pertaining to religion & philosophy. They are, moreover, the earliest extant Indo-Aryan literary monuments. The Hindus regard them as eternal, without beginning, without human authorship. The primary meaning of the word Veda is uncreated Knowledge, super-sensuous wisdom. The secondary reference is to the words in which that Knowledge is embodied. And so the term Veda denotes not only the religions & philosophical wisdom of India, but also the books in which the earliest utterances of that wisdom are preserved. The Hindus look upon these books with the highest reverence. They are known as the Word-Brahman, the Sabds-Brahma. Knowledge is of two kinds. The first is derived from the sense-organs & corroborated by varied evidence based upon the experiences of the sense-organs. This is the form of knowledge that falls within the scope of the physical sciences. The second, however, is transcendent & is realized through the mental & spiritual discipline of yoga. And this is the subject matter of the Vedas. According to Patanjali, the traditional master of the yoga doctrine, it is not the words of the Vedas that are eternal, but the Knowledge conveyed through them. This Knowledge, also called the Sphota, has existed always. At the conclusion of a cycle both the Sphota & the created universe in the undifferentiated causal state, & the beginning of the new cycle the two together again become manifest. The Lord brings forth the universe with the help of the Knowledge of the Vedas. He is the firet teacher of Vedic truth. Though the words may be different in different in different cycles, the ideas conveyed through them remain unalterable: no human intellect can interfere with them. THE FOUR STAGES:- The full life-period of an Indo-Aryan was divided into four stages, namely, brahmacharya, garhasthya, vanaprastha, & sannyasa. The first stage was devoted to study. The celibate led a life of chastity & austerity & served his teacher with humility. He learnt the Mantra & the Brahmana sections of the Vedas. And when he left the teacher’s house, after completing his studies, he was commanded not to deviate from truth & not to forget to persevere in the study of the Vedas. The second stage was devoted to household duties. The young man took a wife. Both together performed the Vedic sacrifice with the hymns of the Mantra & in accordance with the rules laid down in the Brahmana. The third stage commenced when the hair turned grey & the face began to wrinkle. The householder consigned the responsibility of the home to his children & retired with his wife into the forest. He was then known as a vanaprashthin or aranyaka, a forest-dweller. The Aranyaka portion of he Vedas prescribed for him sacrifice by meditation & symbolic worship.
110/=THE UPANISHADS A one-volume abridgement translated & edited by SWAMI NIKHILANANDA
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The Upanishads form the concluding portion & contain the essence of the Vedas, which are the Scriptures of the Hindu faith. They record the direct & immediate spiritual experience of the rishis, the seers of truth, & have been passed down orally through a succession of illumined teachers. They treat of the origin & destiny of the soul, the nature of the universe, & the nature of ultimate reality. What are often presented as theological dogmas are in this new translation considered living experiences available to all. The divinity of the soul, the oneness of humanity, & the indivisibility of the Godhead are discussed not as articles of faith, but as the truths of spiritual experiences. Schopenhauer once said: The Upanishads are the most rewarding & elevating reading possible in the world: they have been the solace of my life & will be that of my death. GENERAL INTRODUCTION:- THE VEDAS ARE… the basic scriptures of the Hindus & their highest authority in all matters pertaining to religion & philosophy. They are, moreover, the earliest extant Indo-Aryan literary monuments. The Hindus regard them as eternal, without beginning, without human authorship. The primary meaning of the word Veda is uncreated Knowledge, super-sensuous wisdom. The secondary reference is to the words in which that Knowledge is embodied. And so the term Veda denotes not only the religions & philosophical wisdom of India, but also the books in which the earliest utterances of that wisdom are preserved. The Hindus look upon these books with the highest reverence. They are known as the Word-Brahman, the Sabds-Brahma. Knowledge is of two kinds. The first is derived from the sense-organs & corroborated by varied evidence based upon the experiences of the sense-organs. This is the form of knowledge that falls within the scope of the physical sciences. The second, however, is transcendent & is realized through the mental & spiritual discipline of yoga. And this is the subject matter of the Vedas. According to Patanjali, the traditional master of the yoga doctrine, it is not the words of the Vedas that are eternal, but the Knowledge conveyed through them. This Knowledge, also called the Sphota, has existed always. At the conclusion of a cycle both the Sphota & the created universe in the undifferentiated causal state, & the beginning of the new cycle the two together again become manifest. The Lord brings forth the universe with the help of the Knowledge of the Vedas. He is the firet teacher of Vedic truth. Though the words may be different in different in different cycles, the ideas conveyed through them remain unalterable: no human intellect can interfere with them.
110/=THE VIBRATING UNIVERSE (BY N.C. PANDA)
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The Vibrating Universe synthesizes the superstring of modern physics & the vibration concept of Advaita Vedanata & Kashmiri Saivism. The philosophical problem of monism versus pluralism, as given in Indian philosophy, Weatern philosophy & classical as well as modern science, has been analytically presented. In this attempt, dualism & pluralism have been rejected, & non-dualism has been re-ertablished. A vibration theory has been successfully brought out with a fusion of the doctrines of the Vedantic vibration, the Saiva vibration & the superstring vibrationof modern physics. A confluence of the concepts of the non-dualistic Vedanta, Kashmiri Saiva monism, cosmology, astrophysics, superstring theory, relativity theory & quantum mechanics is clearly visible in the book. As the vibrations of a violin string produce multiplicity of musical notes, so does the superstring that vibrates & thereby generates the apparent plurality of the universe. The Reality is one & only one that always remains unmanifested & unperceived, although not unexperienced. The power of the Reality manifests through the plurality of the phenomenal universe—Maya or Prakrti is constituted of three strings (sattva, rajas & tamas) that vibrate to produce the pluralistic, phenomenal universe.
595/=THE VIBRATING UNIVERSE (BY N.C. PANDA)
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The Vibrating Universe synthesizes the superstring theory of modern physics & the vibration concept of Advaita Vedanta & Kashmiri Saivism. The philosophical problem, as monism uersus pluralism, as given in Indian philosophy as well as modern science, has been analytically presented. In this attempt, dualism & pluralism have been rejected, & non-dualism has been re-established. A vibration theory has been successflly brought out with a fusion of the doctrines of the Vedantic vibration, the Saiva vibration & the superstring vibrates modern physice. A confluence of the concepts of the non-dualistic Vedanta, astrophysics, superstring theory, relativity theory & quantum mechanics is clearly visible in the book. As the vibrations of a violin string produce multiplicity of musical notes, so does the superstring that vibrates & thereby generates the apparent plurality of the universe. The Reality is one & only that always remains unmanifested & unperceived, although not unexperienced. The power of the Reality manifests through the plurality of the phenomenal universe—Maya or Prakrti is constiuted of three strings (sattua,rajas & tamas) that vibrate to produce the pluralistic universe.
595/=THE VIBRATING UNIVERSE (N.C.PANDA)
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The Vibrating Uniuerse synthesizes the superstring theory of modren physics & the vibration concept of Advaita Vedanta & Kashmiri Saivism. The philosophical problem of monism uersus pluralism, as given in Indian philosophy, Western philosophy & classical as well as modern science, has been analytically presented. In this attempt, dualism & pluralism have been rejected, & non-dualism has been re-established. In this attempt, dualism & pluralism have been rejected, & non-dualism has been re-established. A vibration theory has been successfully brought out with a fusion of the doctrines of the Vedantic vibration, the Saiva vibration & the Superstring vibration of moderm physics. A confluence of the concepts of the non-dualistic Vedanta, Kashmiri Saiva monism, cosmology, astropysics, superstring theory, relativity theory & quantum mechanics is clearly visible in the book. As the vibrations of a violin string produce multiplicity of musical notes, so does the superstring that vibrates & thereby generates the apparent plurality of the universe. The Reality is one & only one that always remains unmanifested & unperceived, although not unexperienced. The power of the Reality manifests throgh the plurality of the phenomenal universe—Maya or Prakrti is consituted of three strings (sattua,rajas & tamas) that vibrate to produce the pluralistic, phenomenal universe.
595/=THE VIVEKACUDAMANI OF Sankaracarya Bhagavatpada (by John Grimes)
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Approaches to the Study of Sankara :- There exists both a plethora of source material on Sankara as well as a problematical void. He is considered by many to be the most venerated sage of Indian philosophy. In addition, he has a secure place among the world’s greatest philosophers. His reputation is immense & his writings command the highest respect & homage. Unbelievably multi-faceted, he was a teacher, a thinher, a reformer, an organizer, a philosopher, a poet, a theologian, a missionary, a mystic, a scholar, a saint, a siaddba, a mukta, a divine incarnation, a living legend.
325/=THE VIVKACUDAMANI of Sankaracarya Bhagavatpada An Introduction and Translation (by John Grimes)
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Advaita Vedanta is one of the most important and widely studied schools of thought in Hindu philosophy and the Vivekacudadani is one of the mosr important texts in the Advaita tradition and the most popular philosophical work ascribed to the great Indian philosopher, Sankara. Sankara (c650-700) is considered the most veneratedphilosopher in India's long history. ---------------------(M.T.L)
325/=THE YOGA SUTRAS OF PATANJALI (with counmentary by Swami Venkatesananda)
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INTRODUCTION TO ‘ENLIGHTENED LIVING’ :- There are many spiritually elevated people in the world, but not many levitating yogis: & the Yoga Sutras of Patanjai Maharsi are meant to elevate the spirit of every man, not to teach him how to levitate. This is clearly the gospel of enlightened living, neither an escape from life nor a hallucinatory ‘light’. The attempt in this little book has been to expose that goepel, to avoid technicalities, & to relate the whole yoga philosophy to the ordinary & simple daily life of everyone. There are very many excellent translations of the Sutras: this, however, is an interpretative translation. There are sevesal scholarly & erudite commentaries, too: this is definitely not one of them. This book is not meant for the research scholar but for one who is in search of truth which shall free him from self-ignorance. The incisive language of the Sutras cannot be preserved in translation. An extraordinary feature of the Sutras is the avoidance of direct commandments, dogmatic asserions & the use of active voice. Whereas every effort has been made to retain the structure of the text, in a few cases (for example, in Sutra I. 49) slight changes have had to be made to sustain the easy flow of thought. (The words which represent the translation of the text are underlined.) Anyone who translates a text which is in the Sanskrit language is confronted by two difficulties: (a) not all languages have concise words or phrases which accurately convey the exact sense in which the Sanskrit word is used in the text; & (b) the Sanskrit word has a number of meaning, & it is easier to choose the correct meaning when the word is used in a structurally complete prose or verse, than when it occurs in the Sutras. From a cursory glance at the very many available translations of the Sutras it is easy to see that each one has translated some Sutras differently, without being unfaithful to the text. Some translators, eager to build a ‘philosophical system’ on the foundation of the Sutras have treated some worlds in the text as proper names of specific philosophical categories. Such a treatment inevitably limits the understanding of the purport of the text. The text itself seems to use two or more words to refer to a single factor: for example, samadhi & samapattih are used synonymously. There is a danger or images that perpetuate ignorance while creating an illusion of knowledge. This pitfall has been avoided in this book, & the actual meaning of the words has been sought, regardless of how the ‘philosophical system’ has classified them. When this is done, it is discovered that there is a continuous & smooth flow in the sequence of the Sutras. (Where the text clearly warrants another meaning, such an alternative meaning has also been given: examples are 11. 30, 11. 36 & IV . 31). The gospel of yoga suggests not a withdrawal nor an escape from the woeld, but the abandonment of the mental conditioning which creates a division between the ‘me’ and ‘the world’ (including the world of psychologicalexperiences). Meditation is the vigorous search for the true identity of the ‘me’, not a psychic jugglery nor a technique for deep relaxation. Seen from this angle, the fundamental categories of yoga (citta, & nirodha—vide I. 2), take on character completely different to the one that prevails in the minds of most practitioners of yoga: it is hard to translate citta & vrtti, & the student has to discover the meaning in himself as Patanjali’s message saturates his whole being. Nirodha does not imply suppression, restraint or control, in the usual (and brutal) connotations of those words, but a vigilantly watchful understanding of the movements of thought in the mind—which is stillness of a different kind. The reader will not fail to notice that the teachings of yoga are universal & that they do not interfere with one’s religious faith or occupation or life-style. Everyone who lives is entitled to enlightenment that instantly transforms every-day life into enlightened living.
Rs..395/=THE YOGASARA UPANISHAD (A commentary by H.H.SRI SRI RAVI SHANKAR)
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''Sitting close to the Master - that is 'Upanishad' - you catch many things! You catch the inexpressible....You catch something that is indescribable..... Here, words are simply a vehicle: a lot more flows in-between the words; Energy moves..... Grace moves....Joy moves.... And that transforms'' H.H Sri Sri Ravi Shankar
79/=TO BLOCK THE PATTERNS OF CONSCIOUSNESS IS YOGA.
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The sutra is a composition of four words: yoga, chitta, vritti & nirodhah. We will not explain the word yoga now, as it will be better understood after studying the 195 sutras. Chitta is derived from the basic idea of chit, which means to see, to conscious of, to be aware. Hence chitta means individual consciousness, which includes the conscious state of mind, the subconscious state of mind & also the unconscious state of mind. The totality of these three states of individual mind is symbolized by the expression chitta. Chitta has been differently accepted in vedanta, but here chitta represents of the individual consciousness, which is comprised of three stages: the sense or objective consciousness, the sbjective or astral consciousness, & the unconsciousness or meantal state of dormant potentiality. These three states of pure consciousness should be understood as the chitta referred to in this sutra.
300/=The Aphorisms of Siva (The Siva Sutra with Bhaskara's Commentary, the Varttika)
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The Siva Sutra was revealed to Vasugupta by Siva in order to counter the effects of dualism.*****(Tr. with exposition & notes by Mark S. G Dyczkowski)*****************215x140mm., P.B., 248pgs.** INDICA BOOKS
295/=The Aphorisms of Siva (The Sive Sutra with Bhaskara'sCommentary, the Varttika)
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Tr. with exposition & notes by Mark S.G. Dyczkowski
295/=The Arctic Home in the VEDAS (Lokmanya Bal Gangadhar Tilk)
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The present volume is a sequel to my Orion or Researches into the Antiquity of the Vedas published in 1893. The estimate of Vedic antiquity then generally current amongst Vedic scholars was based on the assignment of arbitrary period of time to the different steata into which the Vedic literature is divided:and it was believedthat oldest of these strata could not, at the best, be older than 2400B.C .
4oo/=The Birth of the Ganga By HARISH JOHARI
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RIVERS, MOUNTAINS, AND TREES are venerated in India as the earthly forms of gods & goddess. Ganga (the Ganga River which originates in the Himalayas,flows the northern plains, & merges with the ocean at the Bay of Bengal) is one of the most loved & worshiped goddesses of the natural pantheon of Hinduism. Translated & adapted by Harish Johari from three ancient Hindu texts, The Birth of the Ganga tells the mythological story of the origins of the river Ganga & its powerful purifying properties. According to the ancient scriptures, Ganga was a goddess residing in Heaven who came down to Earth in the form of a river to provide salvation to the seven generations of ancestors of King Bhagirath. Not only did Ganga come to save King Bhagirath’s ancestors, but she also was sent to Earth as a means of purification for the entire population of human beings. Pilgrims travel from all over the subcontinent to bathe in her water as an act of worship & in the hopes of obtaining her blessings & realizing salvation. The Birth of the Ganga will delight readers young & old alike for its wonderful story of good deeds leading to a just ending & its exquisite illustrations that bring to life many of the Indian saints & gods whose names abound in Hindu scripture & history. The forty-six hand-painted steps, a process of color fixing & washing that is explained in detail at the conclusion of the book. Unlike the figures in contemporary Indian artwork, the figures in this book are inspired by the high classical style of paintings found in the Ajanta caves & ancient sncient sculptures in the Elephanta caves near Bombay & at the temple of Khajoraho. Through the color wash technique & style of figures represented Johari has restored this classical art form in accordance with the Hindu canon.
$25_00 Rs1350/=The Book of Aghor Wisdon (by Mahaprabhu Aghoreshwar Baba Bhagwan Ram)
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The followers of Aghoea path try to cultivat a state of mind and social practice totally non-discriminatory. Seeing the Divine in everything and everybody, they transcend all category distinctions,all prescriptions and proscriptions of the 'normal' social structure such as high and low, purity and pollution, pure and impure, or male and female. (INDICA.BOOK)
395/=The Dance of Shiva (Fourteen Indian Essays) ANANDA COOMARASWAMY
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Each race contributes something essential to the world's civilization in the course of its own self-expression and self-realization.The character built up in solving its own problems, in the experience of its own misfortunes, is itself a gift which esch offers to the world.(Shivalik Prakashan)
300/=The Discourses of LORD Buddha The Wonderful Sutta Nipata (Translated by V.FAUSBALL)
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The Buddha, Christ & Gandhi-the great three are universally regarded as harace bingers of harmony, compassion & peace, the first of whom is ones again being revived in modem times to sort out the present day problems of unprecedented violence & terror – the Holy Dalai Lama being one powerful expression of his message & piety. His was history’s first religion of peace which spread all over Asia, including its weasern regions, without any use of force, & holds its lamp in the East in particular till date. Latest researches in Germany are succeeding in establishing that Jesus Christ was one in the Bodhisattva tradition, who not only stayed & studied in India when he was young, but returned to Kashmir after his crucifxion in which he did not die & escaped with his followers to Srinagar, where he lived till age 90, & where his tomb still quietly stands. The discourses of Lord Buddha for the common reader worldwideas well as the increasing group of devotees are presented here; the “Sutta Nipata” or Abunch of Sutras, ably translated from the Pali by V.Fausball, is one of the oldest collections which gives you not only glimpses of life in those time but a closeness with the great man himself, hearing his mellodious voice & walking just behind him. . Its illustrations are based on the famous Ajanta cave paintings, the first artistic expression of Lord Buddha’s life & philosophy & rare pice related to him from all over the world. The background on back coner is a pic of the land, excavated in 2005, over which the Buddha walked & Asoke built ten stupas stupas, noted by Huen Tsang in his travel notes.
250/=The Hindu Pantheon in Nepalese Line Drawings (Compiled by Gudrun Buhnemann)
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This book reproduces of the pantheon of deities describad in chapter 6 of the pratisthalaksarasar-samuccaya from two 17th-century Nepalese manuscripts. Drawings of the 64 Yoginis according to the Devi-Purana found in an appendix to both manuscripts are also reproduced. The line drawings from Nepal should prove to be of great importance to the study of Hindu iconography.---(220x287mm.,H.B., 167pgs.) INDICA-BOOKS
450/=The LORD'S Song GITA (Dr Sant K. Bhatnagar)
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Rendering the 700 divine Shlokas of The Holy Gita into engish & Hindi rhymes feel the divine fragrame, while reading.
160/=The Life of Swami Vivekananda (By His Eastern & Western Disciples)Vol-1
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Now & then, at long intervals of time, a being finds his way to this planet who is unquestionably wanderer from another sphere; who brings him to this sorrowful world some of the glory, the power, the radiance of that far distant region from which he came. Such a being is beyond all comparison, for he transcends all ordinary standards & ideals. Others may be brilliant, his mind is luminous… Others may be great, they are great only as compared with those in their own class. Others may be good powerful, gifted, having more of goodness, more of power, more of genius their fellowmen. It is only a matter of comparison… But with Swami Vivekananda, that could be no comparison. He was in a class by himself. He belonged to another order. He was not of this world. He was a radiant being who had descended from another, a higher sphere for a definite purpose. One might have known that he would not stay long.
140/=The Life of Swami Vivekananda:- (By His Eastern Western Disciples)Vol-2
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Even now, a hundred years after the birth the of Swami Vivekananda, it is very difficult to evaluate his importance in the scale of world history. It is certainly far greater than any Western historian or most Indian historians would have suggested at the time of his death. The passing of the hears & the many stupendous & unexpected events which have occurred since then suggests that in centuries to come he will be remembered as one of the main moulders of the modern world, especially as far as Asia is concerned, & as one of the most significant figures in the whole history of Indian religion…….
140/=The Mind of the Cells
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1. The New Element…………………………………………………………….. 2. The Other State……………………………………………………………….. 3. The Next Reign……………………………………………………………….. The New Functioning…………………………………………………………... Tactile Vision…………………………………………………………………….. The Great Body………………………………………………………………….. The Supramental Contagion…………………………………………………... 4. The Descent into the Body…………………………………………………. The Mortal Habit…………………………………………………………………. The Mental Layers………………………………………………………………. 5. The Physical Mind…………………………………………………………… 6. The Passage………………………………………………………………… The Supramental Vibration……………………………………………………. Between Two States…………………………………………………………….. 7. The New Physics……………………………………………………………... The other Time…………………………………………………………………… A Transparent Secrct…………………………………………………………… 8. The Mind of the Cells………………………………………………………… The Apprenticeship of the Cells……………………………………………… The New Principle of Centralisation………………………………………… Free Matter……………………………………………………………………… A New Mind………………………………………………………………… 9. The Eyes of the Body The Net…………………………………………………………………………The Living & the dead………………………………………………………….. 10. Over-Life……………………………………………………………………… A Dangerous Unknown………………………………………………………… 11. Mother’s Departure…………………………………………………………. 12. Apocalypse or Fairy Tale?.................................................................... A Passport to Where? On precisely the fifteenth day after my twentieth birthday, at the corner of an avenue in a French city, my life changed abruptly. To the sound of screeching tires & slamming doore, two men, armed with revolvers, sprang out of a Kriminal Polizei Citroen, seized me & took me away. It was all over in thirty seconds. I would never be one of the ordinary human species. The Gestapo, the interrogations under electric spotlights; night, day, rolling into another; the footsteps of the SS in the corridor at dawn—to be shot today? or tomorrow? Buchenwald’s frozen yards, the rails in the immaculately tiled shower rooms—was it for a bath, or a gas shower? And then, then . . . the death of one man is not serious. But the death of man? The death of a child of man with all his dreams & his hopes, his faith in beauty, his faith in love, his faith in the immensity of life like a treasure to be won, a continent to explore, a secret to discover. And then. . . then, NOTHING. Death is something. But that nothing?
130/=The Oneness / Otherness Mystery (The Synthesis of Science and Myaticism){by Sutapas Bhattacharya}
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This is a work about our very existence, about Reality, about the relationship between the individual personality and the cosmos in which that personality exists, showing how the person is a microcosm, a little part of the cosmos, subtly reflecting his 'world' however autonomous or independent he may believe he is .It intends to resolve the central problems of Eastern and Western philosophy, the question of the meaning of the mystical union and the question, which has arisen in the modern West, of the relationship between consciousness and the so-colled 'ph-ysical world'.{Motilal Banarsidas}
695/=The PHILOSOPHY of SADHANA with special to the Trika Philosophy of Kashmir (Deba Brata Sen Sharma)
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INTRODUCTION:- Philosophy, in its wide Indian connotation, has sprung from religion & has developed side by side with religion. It has therefore been inseparably fused with religion to such an extent that philosophy minus religion is almost unthinkable in India. Indian philosophy has never been speculative in character, indulging in scholastic acrobatics for the satisfaction of the intellectual elite. It has always been practical in its outlook & methods, aiming at the realization of the spiritual ideals of life. Indian philosophy is not content with propounding abstract theories about Reality, or with the mere description of it as experienced intuitively by seekers of Truth. It has always prescribed ways for the realization of the Supreme Goal of life. It is indeed for this reason that the Indian philosophers, right from the Upanisadic times, have paid so much attention to the aspect of sadhana which forms an integral part of Indian philosophy as such. All schools of Indian philosophy, theistic or atheistic, monistic or dualistic or pluralistic, whether constituting the Vedic stream of thought such as Nyaya, Vaisesika, Samkhya,yoga, Mimamsa, Vedanta, ets, or the Agamic stream of thought, such as Vaisnava, Saiva, Sakta, etc., formulate their own disciplines & prescribe their own methods for the achievement of the Supreme Ideal which they promulgate. Hence, to grasp the true spirit of Indian philosophy & to comprehend fully the essence of the metaphysical thinking of different schools of thought, it is essential to make a special & methodical study of the philosophy of sadhana of each schoolof thought would remain incomplete. This is especially true of all those schools of Indian philosophy which belong to the Agamic stream where sadhana forms the core & kernel. The Trika school of Kashmir, popularly known as Kashmir Saivism, is one such school which is based on the Saivagamas, wherein the various modes of spiritual discipline were given more importance than epistemology or metaphysics. Before we discuss the philosophy of sadhana as enunciated by the different Saivacaryas of Kashkir, it would not perhaps be out of place to give, by way of intrduction, a bird’s-eye view of the philosophy of sadhana as can be gleaned from the philosophical literature right from the time of the Upanisads. If we study the religio-philosophical literature from the earliest times to look for elements of the philosophy of sadhana, we discover two distinct trends in the development of this thought. The first trend is discernible in the literature prior to the rise of different schools of philosophical thinking in India. Here we come across sages & acaryas vividly describing their personal visions of the Truth1 and also indcating to their disciples wats to reach the Supreme Goal. The anciemt literature is characterized by the dominance of intuitive knowledge over dialectical thinking,2 hence the philosophy of sadhana in only implicit in the form of discourse on yoga given by sages (rsis) who spoke from their personal intuitive experience of the Truth.
Rs..450/=The Presence of SIVA (STELLA KRAMRISCH)
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One of the three Great Gods of Hindism, Siva is a living god. The most sacred and most ancient book of India, the Rg Veda, evokes his present in its hymns. Vedic myths, ritual, and even astonomy testify to his existence from the dawn of time.
795/=The Serpent Power:- SHTA-CHAKRA-NIRUPANA & PADUKA-PANCHAKA (SRI JOHN WOODROFFE) ARTHUR AVALON
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THE SIX CENTRES & THE SEROENT POWER:- INTRODUCTION** THE two Sanskrit works here translated—Shat-chakra-nirupana (“Description of the Six Centres, or Chakra”) & Paduka-Panchaka (“Fivefold Footstool”)—deal with a particular form to Tantrik Yoga named Kundalini Yoga, or as some works call it, Bhuta-shuddhi. These names refer to the Kundalini Shakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, & to the purification of the Elements of the body (Bhuta-shuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Shat-chakra-bheda, or piercing of the six Centres or Regions (Chakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kundalini Shakti, which, in order to give it an Enhlish name, I have here called the Serpent Power.1 Kundala means coiled. The power is the Goddess (Devi) Kundalini, or that which is coiled; for Her form is that of a coiled & sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. Kundalini is the Divine Cosmic Energy in bodies (u.post). the Saptabhumi, or seven regions (Lokas), are, as popularly understood, an exoteric presentment of the inner Tantrik teaching regarding the seven centres.
500/=The Snaskrit Language: An Overview (History and structure, linguistic and philosophical representations, uses and users) by Pierre-Sylvain Filliozat
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225/= (218x142mm.,P.B 136pgs.)The World As Power {Sir John Woodroffe (Arthur Avaion) }
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The present book is the first of a series which Ihope to be able to complete, explaining succinctly some general philosophical principles of the Doctrine of Sakti or Power from the Sakta Vedanta standpoint.
250/=The Yoga of the 18 Siddhas An Anthology (Edited by T.N GANAPATHY)
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The Yoga of the Eighteem Siddhas: An Anthology should be studied by every serious student of Yoga & Tantra as well as scholars & philosophers. It contains the revolutionary statements of those great men & women who have reached the furthest heights of human, & who left behind a roadmap for the rest of us. The “Eighteen Yoga Siddhas” is a tradition referred to in the ancient Tamil language & literature. Its illustrious members traveled all over the world, had extremely long lives & performed what most of us would consider being miracles. They did not like to be autobiographical, preferring to identify themselves with that deathless jivatma, being-consciousness-bliss. Consequently changed bodies as easily as we change clothes, when necessary, laughing at the limitations of ordinary humans. They were not only mystics in the truest sense, but revolutionaries against human nature, & they envisioned & embodied Divinity, as a result of tremendous efforts of self-mastery & self-surrender to their God-head. They left behind their teachings in the form of poems, written on palm leaves, or edus. These works have been badly neglected by scholars to date because of the difficulty in deciphering them. The Siddhas wrote in what has been referred to as a “twilight language,” to obscure the meaning from all but the most sincere students, & prompting the reader to seek the deepest meaning within themselves. A CURTAIN RAISER:- A Preliminary Survey:- The study of the literature of the Siddhas of South India has largely been ignored by modern researchers. To date, no systematic & scientific study of the works of the “Eighteen Siddha ” tradition, as it is known from Tamil literature, has been performed. David Gordon white’s The Alchemical body, review of the Sanakrit texts written by Siddhas in northern areas of India, while noteworthy, did not address the huge body of Tamil Siddha literature. The Siddha tradition is trans-regional & universal & contains great contributions to science, culture & civilizations.
750/=Upanisads Retold (V.H. DATE) Munshiram Manoharlal Publishers New Delhi
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In this book, the author has provided a free rendering of Upanisads in a simple and forceful style. He has presented their main ideas, of which he displays a firm grasp, in an intelligent and easily assimilable manner. This is not a mere translation, but as author has explained and commented on them, are also providing an interpretaion of their philosophy.
800/= Part 1&2VISUDDHIMAGGA OF BUDDHAGHOSACARIYA (EDITED BY HENRY CLARKE WARREN REVISED BY DHARMANANDA KOSAMBI)
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This edition Visuddhimagga is based chiefly upon manuscripts,described by Professor C.R. Lanman as followe: B1 is an excellent MS. from the library of the late King Thebaw of Burma at Mandalay & is describ-ad in the Journal of the Pali Text Society for 1896, page 40, under numbers 128&128. It is now a prat of the India Office Library in London & was lent to Mr. Warren by the kindness of H. M’s Secr- retary of State for India in council. {In Burmese characters.} B2 is a MS.procured by the late Henry Rigg, Esq., consulting engineer to the Government of India for railways. The leaves are about 19 inches wide & 2.5 inches from top to bottom, & are between boards finished in red lacquer. [In Burmese characters.] C1 is from the private collection of the late Professor T.W. Rhys-Davids, founder of the Pali Text Society. It was bought by him at Colombo in 1887. The leaves are about 17.5” x2.5”. [InSinghalese characters.] C2 belonged to the late Revernd Dr. Richard Morris. Formerly the President of the English Phiological Society. The leaves are 21.5”x 2,5”. [In Singhalese chracters.]
895/=Vac The Concept of the Word In Selected Hindu Tantras (Andre Padoux) Translated by Jacques Gontier
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This book is about the power of the Word conceived as the main & mosteffective aspect of divine energy. It is the only systematic study in English of notions conceming the Word (Vce) as these are expounded in the shaiva tantras of Kashmir & in related texts. Padoux first describes the Veddic origins of these notions, then their development in texts of different tantric traditions. He shows how different levels of the Word abide in humans, how these levels are linked to the kundalini, & how they develop into articulate speech & discursive thougt. He also describes how the universe is creatrd out of the letters of the alphabet. The last two chapters explain the powers of mantras as sacred ritual utterances. These powers are described as magical as well as religious, because they can achieve suoernatural results as well as lead to salvation. Their uses are linked to yogic mental & bodily practices. Andre Padoux is Director of the research unit on Hinduism at the Centre National de la Researche Scientifique in Paris, & is a member of the french National Council for Scientific Research.
600/=Vijanan Bhairava The Practice of Centring Awareness (Sanskrit text, English translation & Commentarary by Swami Lakshman Joo)
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The Vijnana Bhairava is one of the most important Tantras of Kashmir Shaivism as far as the practical aspect of yoga of this school is concerned. It teaches 112dharanas or waya of centing awareness and entering divine consciousness, which include ordinary and extra ordinary experiences, as well as tantric methods of spiritual practice such as kundalani , mantra and mudra.This ancient text is of great relevance for a spirituality of our times which has to integrate all aspect of life.
295/=Vijnana Bhairava The Practice of Centing Awareness
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Sanskrit text , English translation & Commentary by Lakshman Joo ------------(218 x142mm) 198pgs.
295/=(P.B)Vivekananda The Man and His Message
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Swami Vivekananda was a manifold peraonality- a spiritual giant, who, not satisfied with his own unfoldment, intensely strive for the good of all. Whatever he did or spoke, it was for the saluation of India,for the remoual of the misery of world, and aboue all, how euery human being could get the knowledge of his diuinity.
30/=Vivekananda The Man and His Message (by HIS EASTERN AND WESTERN DISCIPLES)
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A Closer look at his Personality as a Monk, a Teaching and a Leader, an Artist, a Mystic and Philoslpher, a Conversationalist, the Patriot-Saint of modern India, and other aspects of his many-sided genius.
30/=Voice of the Guru Sei Sankara Bhagavatpadacarya;s SAUNDARYALAHARI
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PujyasrinCandraserharendra Sarasvati Svami (1894-1994) must be regarde as the greatest seer of our time. This gentle saint & mystic, whole of the 20th century,created a spiritual & moral awak-ening in the land & made an immense contribution to its cultueal resurgence. But he stood for all human civilization & he had a message for allmanking. He richly deserved the title of 'Jagadgur'', as one who taught in terms of the entire univrse. His devotees believe that, like Adi Sankara before him, he too was an incaenation of Siva together with Amba. In these decades of struggle & turmoil, of conflict & hatred, he stood out as a luminous figure upholding the Values of tolerance & charity & friedship & showed himself to be godly in his overflowing grace & compassion, while yet remaining intensely human.
600/=WHERE ARE YOU GOING {A Guide to the Spiritual Journey} By Swami Muktananda
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WHERE ARE YOU GOING? WHAT IS THE PURPOSE OF LIFE? Sometimes it seems that we have been sidetracked & have lost sight of our true destination. One of the great spiritual masters of the modern age, Swami Muktanana, tell as, “Now is the time to get back on the main road.” In the essays, stories, & conversations that compose this book, Swami Muktananda offers us an engaging & comprehensive introduction to the spiritual quest: how we can embark on it & how it will unfold. This is an essential guidebook for spiritual journey. Introduction :- Often, when Swami Mukatananda would meet a disciple or a visitor walking on the grounds of his asrams, he would great them with a question. “Where are you going?” And often that simple question would trigger a profound contemplation. “Where am I going?” you would find yourself wondering, “What am I really doing with my life?” So it seems fitting that Baba chose the question “Where are you going?” as the title for this book. When an enlightened being into your life, this is the question he or she inspires. The very existence of such a Master is a challenge to our mundane habits of thought & action, an implicit demand that we look at where we are going in our lives, that we examine our path & goals. When we accept that challenge, then our contact with a Master can transform our lives. Swami Muktananda possessed that transforming power in such abundance that even after taking mahasamadhi he continues to affect not only the people who kenw him, but thousands who never met him during his lifetime, Swami Muktananda was a Siddha Guru, one who has attained a state of complete oneness with the Absolute, the state that the mystics of all traditions declare to be the highest achievement possible for a human being. A siddha is master of the inner world, a conqueror of that subtle & infinitely complex terrain of what is called the spiritual path. Free from limitation, siddhas demonstrate, by their example as well as their words, our own limitless possibilities for freedom & happiness. They show us, in short, our own inherent perfection. But what makes the Saddha Master so rare & valuable is the power he has to pass on to us that experience of perfection by awakening our inner spiritual energy. In other words, a Sddha Guru is not simply a teacher or a guide; he or she is a kind of spiritual touchstone, a catalytic force, the instigator & nourisher of the most profound growth process of which a human being is capable.
195/=WHERE ARE YOU GOING? (A Guide to the Spiritual Journey) By SWAMI MUKTANANDA
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INTRODUCTION:-Often, when Swami Muktananda would meet a disciple or a visitor walking on the grounds of one of his asrams, he would greet them with a question. “Where are you going?” And often that simple question would trigger a profound contemplation. “Where am I going?” you would find yourself wondering, “What am I really doing with my life?” So it seems fitting that Baba chose the question “Where are you going?” as the title for this book. When an enlightened being into your life, this is the question he or she inspires. The very existence of such a Master is a challenge to our mundane habits of though & action, an implicit demand that we look at where we are going in our lives, that we examine our path & goals. When we acceot that challenge, then our contact with a Master can tranform our lives. Swami Muktananda possessed that transforming power in such abundance that even after taking mabasamabhi he continues to affect not only the people who know him, but thousands who never met him during his lifetime. Swami Muktananda was a Siddha Guru, one who has attained a state of complete oneness with the Absolute, the state that the mystics of all traditions declare to be the highest achievement possible for a human being. A siddha is master of the inner world, a conqueror of that subtle & infinitely complex terrain of what is called the spiritual path. Free from limitation, siddhas demonstrate, possibilities for freedom & happiness. They show us, in short, our own inherent perfection. But what makes the Siddha Master so rare & valuable is the power he has to pass on to us that experience of perfection by awakening our inner spiritual energy. In other words a Siddha Guru is not simply a teacher or a guide; he or she is a kind of spiritual touchstone, a catalytic force, the instigator & nourigator & nourisher of the most profound growth process of which a human being is capable. When I met Swami Muktananda in 1974, he had just arrived in the United States for what was to be a two-yeas stey. It was a time when many spiritual MASTERS were teaching in America, yet the name “Swami Muktananda” was always spoken with a certain awe. We would hear that he was a spiritual Master like the legendary Gurus of ancient times, someone who could actually give you the experience of God. The more I heard, the more I wanted to meet him. One day I walked into a room in Pasadena, California, and saw him for the first time. He sat in a chair, dressed in bright orange silks, wearing dark glasses and a red ski cap, surrounded by perhaps fifty people. His entire body seemed to be crackling with energy. His face was extraordnarily mobile—sometimes stern, sometimes smiling with such infectious enthusiasm that it was hard not to smile back. Yet it wasn’t his appearance that struck me. Watching him, I had the feeling that I was in the presence of a kind of power station, a huge spiritual fire. He seemed to be taking all the scattered energy in the room—love and anger, fears, questions & doubta, emotional turmoil & confusion—taking it in and somehow transmuting it in the fire of his state, until all that remained was a feeling can only describe as unbounded love. Sitting in the room with him, I noticed a feeling of almost physical fullness in my heart, which gradually softened, as if the inside of my chest were melting. A subtle trickle of pleasure, a sensation of pure sweetness began to move theough my body. “Oh,” I thought, “this must be what people mean when they talk about bliss!’’
Rs...195/=Wings to freedom JOURNEY OF A NATH YOGI (Yogiraj Satgurunath Siddhanath) COSMIC REBIRTH:- My First Meeting with the Wings to freedom JOURNEY OF A NATH YOGI (Yogiraj Satgurunath Siddhanath)COSMIC REBIRTH:- My First Meeting with the Who is Babaji?
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Babaji, the Divine Being, is the personal aspect and Universal Is-ness of the Absolute Consciousness Shiva. The Divine Babaji, who is your potential true Self, may be realized through persevering Kriya Yoga practice. He is not born but comes into manifestation at the beginning of the creation of our three dimensional world. Although present in the midst of the world of causation, space and time, the Divine Being Shiva-Goraksha-Babaji is not subject to the karmic law of cause and effect. He is not bound by any third dimensional laws govern the mortal body and mind. In my teaching sincere seekers all over the world, I have become aware of much confusion as to who the Being called Babaji is. Therefore, to clear all doubts and put to rest perplexity, I have given below who Babaji is, based on my experience and subsequent realization. * Babaji is Aja Purush (meaning unborn). He was never born and time for the salvation of sentient and non sentient existence. * Babaji Haidakhan who I have personally met has historical evidence to his existence but died a human death, and therefore cannot be the immortal Babaji to whom I am reffering. * Babaji Nagaraj of south India has no historical evidence but apparently was made to have been born from a human womb and there fore cannot be the immortal (Aja) unborn Babaji. *Babaji-Goraksha Nath also called Shiv Goraksha Babaji has historical and writings throughout and is beyond mortal births and deaths. From the night of prehistory even till today His cosmic presence is throbbing in the spiritual aura of humanity. EARLY CHILDHOOD:- Before my birth, my mother was blessed by the vibhuti ash left from the sacred fire ceremony held in honor of Shiva-Goraksha-Babaji. A part of the vibhuti ash she ate and a part she kept in her trinket box. During her pregnancy, she was unable to eat much food and lived more on a liquid diet, drinking water mixed with the temple vibhuti. She was also blessed by Babaji’s great disciple, Guga Chohan, the King of Hiralaya. Every Monday she would go to the temple at Gwalior, my hometown in India. This temple was built by my grandfather after he was blessed with the birth on my father. He dedicated it in honor of these two monumental Beings, Babaji, a Mahavatar* and the Chohan King, a great Siddha or perfected yogi. My mother, who had studied astrology, always used to tell me that I would be a yogi, and reminded me that as I was born on the 10th of Moy in the year 1944, my stars were positioned in such a manner that I was bound to meditate and lead a spiritual life of a householder yogi, like the great Kriya Master, Shri Yukteswar, she also had predicted my going to far off lands to teach the timeless of yogi. This was a blessed birth ordained by Shiva-Goraksha-Babaji, so my mother believed.
YANTRA iMAGES (Compiled and edited by Dilip Kumar)
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Apart from ritual commodities mantras and their chanting, yantras and mandalas play a special and important role in ritual ceremonies. It is considered that if mantras are devatas (deities), then yantras are their abode. Wiyhout yantras, the ritual of the deities remains incomplete.----------------(225x147mm., H.B., 88pga.)INDICA BOOK.
395/=YOGA & PARAPSYCHOLOGY (Empirical Research & Theoretical Studies) K. RAMAKRISHNA RAO
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Yoga is widely known around the world; parapsychology is less so. However, both are equally misunderstood. For example, according to the Compact Oxford Dictionary (2001/2005) I have on my desk, parapsychology is “the study of mental phenomena which are outside the area of orthodox psychology.” This hardly tells us anything about parapsychology except that it is outside the scope of conventional psychology. Again, the same dictionary says that yoga “is a Hindu spiritual discipline,” which is also not the right description. Yoga is more than a Hindu discipline; & it is not limited to spiritual seekers. Parapsychology is the scientific discipline that studies psychic phenomena such as the ability to have information & to interact with environment by means that do not seem to involve no known energy transfer or exchange, ufology, palm-and tarot-card reading, hypnotic to “past lives,” & a host of other occult practices. Similarly, for many yoga means no more than certain physical postures & breathing exercises. There is more to parapsychology & yoga than these popular misconceptions of them suggest. Since industial revolution in the West, science has grown exponentially. The growth, however, is primarily in physical & biological domains with human sciences lagging far behind. The asymmetry between the two is a cause of serious concern for those looking at the future of human on this planet.
795/=YOGA Anatomy (LESLIE KAMINOFF)
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See inside every yoga pose! With clear, expert instruction & full-color, detailed anatomical drawings, Yoga Anatomy depicts the most common asanas to provide a deeper understanding of the structures & principles underlying each movement & of yoga itself. From breathing to standing poses, see how each muscle is used, how slight alterations of a pose can enhance or reduce effectiveness & how the spine, breathing, & body position are all fundamentally. Whether you are just beginning your journey or have been practicing yoga for years, Yoga Anatomy will be an invaluable resource—one that allows you to see each movement in an entirely new light. Author Leslie Kaminoff is a recognized expert & teacher in anatomy, breathing, & bodywork. He is the founder of The Breathing Project, New York City’s premier yoga studio dedicated to the teaching of individualized, breath-centered yoga practice & therapy. This book is by no means an exhaustive study of human anatomy or the vast science of yoga. No single book possibly be. Both fields a potenating infinite number of details, both macro-and microscopic—all of which are endlessly fascinating & potentially useful in certain contexts. My intention is to present what I consider to be the key detaomy that are of the most value & use to people who are involved in yoga, whether as students or teachers. To accomplish this, a particular context, or view, is necessary. This view will help sort out the important details from the vast sea of information available. Furthrmore, such a view will help to assemble these details into an integrated view of out existence as “indivsible entites of matter & consciousness.”
$19.95 & Canada $21.95YOGA IN MODERN INDIA (JOSEPH S. ALTER)
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Yoga has come to an icon of Indian culture and civlization, and it is widely regarded as being timeless and unchanging. Based on extensive ethnographic research and an analysis of both ancient and modern texts, Yoga in Modern India challenges this popular view by examining the history of yoga, focusins on its emergence in modern India and its dramatically changing form and significance in the twentieth century.
325/=YOGA NIDRA By Swami Satyananda Saraswati
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Satyananda Yoga Nidra is a simple yet profound technique adapted by Swami Satyananda Saraswati from the traditional tantric practice of nyasa. This text explains the theory of yoga nidra in both yogic & scientific terms & includes class transcriptions of the practice. It also presents the various applications of this versatile technique, which has been used for deep relaxation, in stress management & therapy, to enhance the learning process in education, to harmonize the deeper unconscious & awaken inner potential, & as a meditative technique. A research section is also included.
295/=YOGA PHILOSOPHY OF PATANJALI WITH BHASATI (BY SWAMI HARIHARNANDA ARANYA)
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pepole gibly speak of Yoga without realising that it forms an integral part of a composite Samkhya-yoga philosophy, the oldest philosophical system in theworld. Samkhya provides the theoretical bast without which one can neither fathom the terse aphorisms of Patanjali & their masterly intrpetations by Vyasa nor derive full benefit through practising them mechanically. In the last two millenniums many learned commentators have elaborated on these texts. Swami Hariharananda Arana’s commentary with further elucidation by his disciple & worthy successor Swami Dharmamegha Aranya is wefreshingly different reflcting, as it dose their own realisations, which make Samkhya-yoga a living precept today. The book has been hailed a classic since its publication in 1963. It has gained in content & popularity with each new edition. This time additions include, among other, Bhasvati, another unique commentary of the author of the Sanskrit on the same ancient texts & its first ever English translation. His thought provoking ‘Concept of lsvara in Samkhya philosophy’ is also included. Thus enriched, the book should be valuable to scholars & spiritual seekers.
Rs. 400/=u.s $ 40.00Yogic Management of Common Diseases (By Dr Swami Karmananda)
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Introduction:- The Yogic Management of Common Diseases is a series of short essays on the common diseases which plague mankind. The range of topics covers the majority of mild chronic diseases which are most amenable to yogic therapy. Each essay is designed to highlight certain key points of the disease in question so that the reader, whether a doctor, therapist, healer, yoga practitioner, patient or intersested layperson, con perceive the overall c linical picture & gain understanding of the physical factors underlying its cause from the yogic point of view. The yogic path to freedom from each condition is given at the end of each chapter. The aim of this book:- This book is intended to inspire people to practise yoga & to raise themselves out of their condition, which seems to surround them like an impenetrable and inescapable wall. It aims to inform people that a way out exists. It is this very information which is so important, for it carries energy and becomes the idea in the mind which, when put into practice, becomes the vehicle for the cessation of their suffering. It is also intended as a guide to doctors & therapists seeking new alternatives & indicates to them the broad range of yogic practices applicable for conditions which have, until now, not proven amanable to conventional medical theralies.
Rs..150/=