Siva Sutras are considered to be a revealed book of Yoga: the supreme identity of the individual self with the Divine. Here an English translation of the Siva Sutras has been provided, together with an abstract of each sutra, which throws a flood of light on the entire system of Saiva Yoga. A glossary of technical terms and index are appended for the convenience of the reader. Four commentaries on Siva Sutras are available at present, the Vimarsini commentary of Ksemaraja in prose, the Siva-sutra-vrtti by some anonymous author in prose, the Siva-sutra-varttikam by Varadaraja in verse. The Siva-Sutra-vrtti is so close to Vimarsini that it appears to be either a preliminary draft or a later abstract of the Vimarsini. There is a strong presumption that the author of the Vrtti was Ksemaraja himself. For more information, please head to www.mlbd.co.in
Vijnanabhairava is a very ancient book on Yoga. It studiously eschews mechanical worship, external rites and ceremonies and goes directly to the heart of the problem of the union of human consciousness with the Divine. There is no theoretical discussion in the book. It describes 112 types of Yoga each of which is a precious gem delineating the mystic approach to the Divine. For this purpose, it makes full use of all the aspects of human life - prana, manas, imagination and intuition. The book has for the first time been translated into English. The translation of each verse is followed by copious expository notes, which contain not only all that is of any value in the Sanskrit commentaries, but also many practical suggestions made by Swami Lakshmana Joo on the basis of his personal experience of these Yogas. In order to understand the philosophical background of these Yogas, the reader is advised to go through the introductory portion of the author's Pratyabhijnahrdayam or the Siva-sutras.
Spanda is the vibratory dynamism of the absolute consciousness. In the first section of his commentary, Kṣemarāja presents spanda as identical with the essential self of each person. The second section presents a methodology that allows access to the world of spanda yoga. The third section describes the spiritual powers attained by the realization of spanda. Through modern physics, we have grown accustomed to thinking of physical reality as waves of energy--as the matter-energy continuum. Tantric Shaivism presents the full matrix of energy pulsation of which physical reality is only a part. From the relatively superficial perceptions of the senses to the progressively subtle forms of inner awareness, a unified spectrum of spanda leads inward until the most delicate and powerful tendrils of individuality merge with the infinitely rapid vibration of the ultimate consciousness. The text prescribes a continuous refinement of perception in order for that aspect of spanda which continuously subsides into infinity to be discovered in the awareness of the practitioner. Through prescribed use of mantra, the yogi develops a continuous attentiveness to the presence of the spanda--the spanda that reveals itself to her as an ecstatic flashing forth within her own awareness. The Guru enlivened mantra leads the yogi through the vibratory spectrum of awareness to the ever subtler domains within. As this occurs, the surface word-form of the mantra falls away and only the original lively pulsation of enlightenment is left. At a certain definite point, the individual awareness is permanently caught up in this subtle pulsation of the ultimate. It then transcends all of the relative spatial distinctions of inner and outer, higher and lower, above and below. The nondimensional, global encompassing of the individuality by the absolute consciousness is the state of jivanmukti, the goal of the tantric practice prescribed by the Spanda Karikas.
The Spandakarikas are a number of verses that serve as a sort of commentary on the Siva-sutras. According to Saivagama, the divine consciousness is not simply cold, inert intellection. It is rather spanda, active, dynamic, throbbing with life, creative pulsation. In Siva-sutras, it is the prakasa aspect of the divine that is emphasized; in Spandakarikas, it is the vimarsa aspect that is emphasized. Together, these two books give us an integral view of Saiva philosophy. Ksemaraja has written a commentary on Spandakarikas, titled Spanda-nirnaya. He is fond of sesquipedalian compounds, long and windy sentences, but he is very profound in the comprehension of the subject and so cannot be ignored. The author tried to provide a readable translation of both the karikas and the Spanda-nirnaya commentary. Each karika (verse) is given both in Devanagari and Roman script, followed by its translation in English. This is followed by Ksemaraja's commentary in Sanskrit. Then follows an English translation of the commentary. After this, copious notes are added on important and technical words. Finally, a running exposition of each karika in the author's own words is given.
The Paratrisika (or Paratrimsika) is a short Tantra that has been held in the highest esteem by Kashmir Saivism or Trika. After Somananda, Abhinavagupta has written two commentaries on it, a short one (Laghuvrtti) and an extensive one the present Vivarana which is presented here for the first time in an English translation. The Paratrisika Vivarana is one of the most fascinating but also most difficult texts of the Kashmir Saiva School, and of the mystical philosophical literature of India as a whole. It deals with Ultimate Reality (anuttara or para) and with the methods of realization, centred above all in the theory and practice of the mantra. Abhinavagupta displays here his great exegetical genius and presents a penetrating metaphysics of language, of the Word (vak) and its various stages in relation to consciousness. His language reflects in a luminous fashion the mystical experience contained in this text. The present translation of Abhinavagupta's masterpiece will not only be a milestone in the study of Kashmir Saivism, but it also makes available one of the major mystical texts of the Indian tradition to readers interested in philosophy and spirituality
Vijnanabhairava is a very ancient book on Yoga. It studiously eschews mechanical worship, external rites and ceremonies and goes directly to the heart of the problem of the union of human consciousness with the Divine. There is no theoretical discussion in the book. It describes 112 types of Yoga each of which is a precious gem delineating the mystic approach to the Divine. For this purpose, it makes full use of all the aspects of human life - prana, manas, imagination and intuition. The book has for the first time been translated into English. The translation of each verse is followed by copious expository notes, which contain not only all that is of any value in the Sanskrit commentaries, but also many practical suggestions made by Swami Lakshmana Joo on the basis of his personal experience of these Yogas. In order to understand the philosophical background of these Yogas, the reader is advised to go through the introductory portion of the author's Pratyabhijnahrdayam or the Siva-sutras.
Spanda is the vibratory dynamism of the absolute consciousness. In the first section of his commentary, Kṣemarāja presents spanda as identical with the essential self of each person. The second section presents a methodology that allows access to the world of spanda yoga. The third section describes the spiritual powers attained by the realization of spanda. Through modern physics, we have grown accustomed to thinking of physical reality as waves of energy--as the matter-energy continuum. Tantric Shaivism presents the full matrix of energy pulsation of which physical reality is only a part. From the relatively superficial perceptions of the senses to the progressively subtle forms of inner awareness, a unified spectrum of spanda leads inward until the most delicate and powerful tendrils of individuality merge with the infinitely rapid vibration of the ultimate consciousness. The text prescribes a continuous refinement of perception in order for that aspect of spanda which continuously subsides into infinity to be discovered in the awareness of the practitioner. Through prescribed use of mantra, the yogi develops a continuous attentiveness to the presence of the spanda--the spanda that reveals itself to her as an ecstatic flashing forth within her own awareness. The Guru enlivened mantra leads the yogi through the vibratory spectrum of awareness to the ever subtler domains within. As this occurs, the surface word-form of the mantra falls away and only the original lively pulsation of enlightenment is left. At a certain definite point, the individual awareness is permanently caught up in this subtle pulsation of the ultimate. It then transcends all of the relative spatial distinctions of inner and outer, higher and lower, above and below. The nondimensional, global encompassing of the individuality by the absolute consciousness is the state of jivanmukti, the goal of the tantric practice prescribed by the Spanda Karikas.
The Paratrisika (or Paratrimsika) is a short Tantra which has been held in the highest esteem by Kashmir Saivism or Trika. After Somananda, Abhinavagupta has written two commentaries on it, a short one (Laghuvrtti) and an extensive one the present Vivarana which is presented here for the first time in an English translation. The Paratrisika Vivarana is one of the most fascinating but also most difficult texts of the Kashmir Saiva School, and of the mystical philosophical literature of India as a whole. It deals with Ultimate Reality (anuttara or para) and with the methods of realization, centred above all in the theory and practice of the mantra. Abhinavagupta displays here his great exegetical genius and presents a penetrating metaphysics of language, of the Word (vak) and its various stages in relation to consciousness. His language reflects in a luminous fashion the mystical experience contained in this text. The present translation of Abhinavagupta's masterpiece will not only be a milestone in the study of Kashmir Saivism, but it also makes available one of the major mystical texts of the Indian tradition to readers interested in philosophy and spirituality. For more information, please head to www.mlbd.co.in
1.The Constitution and Reservation Policy2.Identification of Backward Classes and Constitutional Provisions3.Public Opinion on Reservation Policy4.Protective Discrimination Policy: Programmesand Issues5. Success and Failure in Implementation of Protective Discrimination6. Reservation Policy: Benefits Accruing 7. Reservation Policy and Anti-Reservation Stirs 8. The Role of Scheduled Caste Elites 9. EduC: ltion of Children of SCs and Consti- tutional Benefits10. Reservation and its Consequences 11. Jurisprudential Foundation 12. Parliamentary Debate 13. Distribution of Scheduled Castes Population by Sex State/DistrictInde
1. History and Background 2. Bhakti Movements for Change: Chokhamelaand Eknath3. Mahar and Non-Brahman Movements of NineteenthCentury 4. Mahatma Phule: The Pioneer 5. Socio-Religious Reform Movements 6. The Dravidian Movement 7. Ambedkar's Role 8. Gandhi and Dalits 9. Post Ambedkar Development and Dalit PantherMovement Index
Dalits or the downtrodden have been referred to in history , as people , without history of their own, which certainly is untrue and illogical , notwithstanding the fact that they have been a marginalised lot in their own land , and treated as mere object
1. Relevant Provisions of the Constitution 2. Various Provisions Relating to the SCs and STs 3. Special Provisions Concerning Certain Classes 4. Distribution of Indian Population by Caste andReligious Groups 5. Lists of Scheduled Castes and Scheduled Tribes 6. The Scheduled Castes and Scheduled TribesOrders (Amendment) Act, 1976 877. The Specified Scheduled Areas in Different States 8. Temporary and Transitional and Special Provisions 9. Awareness of Statutory Privileges Among SCs and STs 10. Various Safeguards for SCs and STs 11. Various Relaxations and Concessions for SCsand STs Candidates 12. Procedure for Filling Reserved Vacancies 13. Carrying Forward and Exchange of Reservationsbetween SCs and STs 14. Promotions: Reservations and Concessions 15. The Scheduled Castes and Scheduled Tribes(Prevention of Atrocities) Act, 1989 16. Distribution of Scheduled Castes Population by Sex Index
Most existing books on wavelets are either too mathematical or they focus on too narrow a specialty. This book provides a thorough treatment of the subject from an engineering point of view. It is a one-stop source of theory, algorithms, applications, and computer codes related to wavelets. This second edition has been updated by the addition of: a section on "Other Wavelets" that describes curvelets, ridgelets, lifting wavelets, etc a section on lifting algorithms Sections on Edge Detection and Geophysical Applications Section on Multiresolution Time Domain Method (MRTD) and on Inverse problems
This book offers 112 dhāraṇās -- 112 meditations or techniques -- for experiencing the extraordinary and paradoxical reality of unbounded consciousness called Bhairava. In her initial question to Bhairava, the Goddess asks him to reveal his own essential nature to her. Bhairava praises her question as pertaining to the very essence of the Tantra, and he praises the transcendent aspect of the Supreme. The Goddess then beseeches Bhairava to teach her the method by which she may gain an understanding of this blissful, nondual reality. The methods offered here hint at a profound secret: only a subtle shift of attention is required in order to bring this astonishing reality into view. The shift will open a chink in the apparently impregnable smoothness of the ordinary world. Here are 112 secret gestures of attention that will reveal infinity. True to its tantric provenance, the Vijñāna-bhairava discovers Supreme Reality in unexpected and bizarre places. As one scans the great variety of methods it offers, one is struck by the contrast in tone between this text and the classical expositions of Yoga. While equally serious, the Vijñāna-bhairava has a playful approach anchored in the confidence that one can really never stray from the reality of Shiva. Because it is grounded in the tantric realization, the text has a freedom to explore meditational domains puritanically disdained by classical Yoga. All things, all experiences, all moments are bathed in the unassailable purity of the absolute consciousness. Only a shift of attention, a subtle refocusing, is required for that extraordinary reality to come into view. The Vijñāna-bhairava contains no sustained philosophical position. Rather, it is an instructional guide that continuously invites the practitioner to look more deeply and more subtly at her own experience. The blissful and shattering realizations that she will undergo as a result of its method serves as the only form of proof or justification. This is an initiatory manual that instructs in the intricacies of the advanced sport of Shiva.
The Spandakarikas are a number of verses that serve as a sort of commentary on the Siva-sutras. According to Saivagama, the divine consciousness is not simply cold, inert intellection. It is rather spanda, active, dynamic, throbbing with life, creative pulsation. In Siva-sutras, it is the prakasa aspect of the divine that is emphasized; in Spandakarikas, it is the vimarsa aspect that is emphasized. Together, these two books give us an integral view of Saiva philosophy. Ksemaraja has written a commentary on Spandakarikas, titled Spanda-nirnaya. He is fond of sesquipedalian compounds, long and windy sentences, but he is very profound in the comprehension of the subject and so cannot be ignored. The author tried to provide a readable translation of both the karikas and the Spanda-nirnaya commentary. Each karika (verse) is given both in Devanagari and Roman script, followed by its translation in English. This is followed by Ksemaraja's commentary in Sanskrit. Then follows an English translation of the commentary. After this, copious notes are added on important and technical words. Finally, a running exposition of each karika in the author's own words is given.
The Paratrisika (or Paratrimsika) is a short Tantra which has been held in the highest esteem by Kashmir Saivism or Trika. After Somananda, Abhinavagupta has written two commentaries on it, a short one (Laghuvrtti) and an extensive one the present Vivarana which is presented here for the first time in an English translation. The Paratrisika Vivarana is one of the most fascinating but also most difficult texts of the Kashmir Saiva School, and of the mystical philosophical literature of India as a whole. It deals with Ultimate Reality (anuttara or para) and with the methods of realization, centred above all in the theory and practice of the mantra. Abhinavagupta displays here his great exegetical genius and presents a penetrating metaphysics of language, of the Word (vak) and its various stages in relation to consciousness. His language reflects in a luminous fashion the mystical experience contained in this text. The present translation of Abhinavagupta's masterpiece will not only be a milestone in the study of Kashmir Saivism, but it also makes available one of the major mystical texts of the Indian tradition to readers interested in philosophy and spirituality. For more information, please head to www.mlbd.co.in
This brief introduction to Madhyamaka Philosophy gives a history of the rise and growth of Madhyamaka Philosophy, and the origin, structure, development and purpose of the Madhyamaka dialectic. It elucidated the distinction between Hinayana and Mahayana in respect of pratityasamutpada, nirvana, the ideal of religious discipline, the concept of Dharma, and the concept of Buddhology. It discusses the meaning of Sunya-Sunyata and its axiological and soteriological significance. Other important features of the present introduction are the clarification of the concepts of Madhyama Pratipad, Samvrti and Paramartha Satya, Tathata, Dharmadhatu and Bhutakoti.
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