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viernes, 20 de mayo de 2011

The Taittiriya Upanishad: With the Commentaries of Sri Sankaracarya, Sri Suresvaracarya and Sri Vidyaranya


Navadurga - The Nine Forms of Goddess Durga - SKANDA MATA (The Fifth)

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Navadurga - The Nine Forms of Goddess Durga - SKANDA MATA (The Fifth)


Código del Artículo: WI64

Water Color Painting On Cotton Fabric
Artist Manohar Saini

17.5 inches X 27.5 inches
Precio: Euro 103.00


The fifth aspect of Mother Durga is known as Skandamata. She is the mother of Kumara or Skanda or Kartikeya, who was chosen by gods a their commander in the war against the demons. His glory has been narrated in the Puranas and he is referred to as Kumara and Saktidhar. His vehicle being peacock he is called Mayuravahana.

Thus being the mother of Skanda she is Skandamata. She is particularly worshipped on the fifth day of Navaratra. This day striver's mind reaches Visuddha Cakra and stays therein. In her image the Lord Skanda in his infant form is always found. She holds him in her lap.

This mother Goddess has four arms. She holds Lord Skanda in her right upper arm and a lotus flower in her right lower hand which is slightly raised upward. The left upper arm is a pose to grant boon and in left lower hand which is raised, she again holds lotus. The hue of her body is very bright. She is seated on lotus flower so she is called Padmasana.

The scriptures are very eloquent in glorifying the fifth day of Navaratra period. As the mind of the aspirant, on this day, is in the Visuddha Cakra. So all his actions internal as well as external completely stop and the mind bereft of all thought-waves, is calm like a waveless ocean. It would be advancing towards the state of pure consciousness. It is completely submerged in the meditation of Mother Padmasana, quite devoid of worldly thoughts or coats of Maya. It is time when the aspirant should be most careful and cautious on the path of his Sadhana.

By worshipping the goddess in the form of Skandamata, the devotee gets all his desires fulfilled. He starts tasting the Supreme joy even in this very mortal world. The gate-way for salvation to him is spontaneously opened. Her worship automatically includes the worship of Lord Skanda in his child form. Only she has got this pride of place. So the striver should particularly be attentive to her worship. Being the presiding deity of sun-god, she bestows an uncommon luster and rediance on her devotee. He is always surrounded by an invisible divine halo which always maintains his 'Yoga-Ksema'.

Therefore, we should try very sincerely to take refuge under her. There is no better way to cross mire of this mundane existence.

Devi Durga - The Supreme Goddess

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Devi Durga - The Supreme Goddess


Código del Artículo: RL70

Stone Sulpture

7.0" X 6.0" X 1.8"
1.11 Kg
Precio: Euro 111.00


This extremely popular icon encapsulates the legendary struggle between the great goddess Durga and the demon called Mahishasura, who symbolizes ignorance, disorder, chaos and evil. Devi Durga is the supreme goddess representing the combined energy of all the gods. The battle between the goddess is described in many texts; however, the most popular is found in Durga Saptashati, or the seven hundred shlokas on Durga, a part of the Markandeya Purana.

Here the goddess, with wide open eyes, is energetic and wrathful, as she supports herself with her right leg on the lion, trampling upon the demon with her left. With her trident she pins the demon down, even as he brandishes a wide and deadly blade in his hand. The multiple arms of the goddess, each holding a different weapon, are arranged like a halo around her, even as the whole composition is framed by an aureole tinged with lotuses.

This sculpture was created in the sacred city of Puri. the artist is Shri Guru Prasad Sahu.

Goddess Durga, Shri Hanuman, Goddess Kali and Shiva Family

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Goddess Durga, Shri Hanuman, Goddess Kali and Shiva Family

Código del Artículo: PO01

Water Color Painting on Tussar Silk

Folk Art From The Temple Town Puri (Orissa)
Artist: Rabi Behera
42.0 inch X 13.0" inch
Precio: Euro 172.00

The Taittiriya Upanishad: With the Commentaries of Sri Sankaracarya, Sri Suresvaracarya and Sri Vidyaranya

The Taittiriya Upanishad: With the Commentaries of Sri Sankaracarya, Sri Suresvaracarya and Sri Vidyaranya

Código del Artículo: IDK159

Samata Books
ISBN 8185208115
Tamaño: 7.5 X 5.0"
Páginas: 936
Precio: Euro 34.30
From the Jacket

The human being is not what he seems to be. He is not one person but five-fold, one covering another. The outermost person has to journey within to his inmost. Self and return to the surface a new being altogether, according to the Taittiriya Upanishad.

The high importance of this classical Upanishad as exclusively treating, among other things, of the five kosas (sheaths of the Self) cannot be over-emphasised. As the doctrine of the Kosas is pivotal to Vedanta on its theoretical as well as its practical side, student of the Vedanta should be thoroughly familiar with it before proceeding further in their studies. The present work fulfils the need in ample measure.

The work now presented to the public contains the orignnal Sanskrit text of the Upanishad in Devanagari with a literal translation into English both of the text and of the three commentaries ? the Bhashya of Sankaracharya, the Vartika of Suresvaracharya and the Bhashya of Vidyaranya. A few notes have been extracted from Anandagiri's glosses on the Bhashya and on the Vartika; also from Vanamala, Achyuta Krishnananda Swamin's gloss on the Bhashya. The translator has added some notes of his own where they seemed most necessary.

This volume brings together three books: Vidyaranya's masterly Introduction to the study of the Upanishads, The Taittiriya Upanishad, with the three commentaries and The Atharvana Upanishads: Amritabindu, Kaivalya ? all the three translated by Sri Aalladi Mahadeva Sastry the well-known translator of Sankaracharya's Gita Bhashya.

The Bhagavad Gita

This book contains the original Sanskrit text of the Gita in Devanagari followed by its translation as also the translation of Sanskara's Gita Bhashya in English by Alladi Mahadeva Sastri, the Translation has stood the test of time since its first publication in 1897.

Dakshinamurti Stotra

A great poem in world literature, Sri Sureshwaracharya wrote a commentary Manasollasa on this hymn of his Master to enlighten those who needed further help.

Added to these texts are the ancient Dakshinamurti Upanishad and Sureshvaracharya's Pranava Vartika in Nagari Script. The translation of these four texts into English is by Sri Alladi Mahadeva Sastri the well-known scholar.


Translated by R.K. Bhagwat

Sri Jnanadev or Jnaneshwar, Poet and Yogi, Jnani and Bhakta, was on this earth for about twenty years, nearly seven hundred years ago. His brief life was a divine event.

Jnaneshwar Maharaj had, at a very young age, given discourses on the Gita which came to be known as Bhavartha Dipika or Jnaneshwari.

Long out of print and very much in demand this spiritual classic is now issued in a new revised edition in corporation the text of the Bhagavad Gita in Devanagari along with English translation.




Sankaracharya's Introduction
Brahmavidya the specific theme of the Upanishad ? Doc trine of Salvation by works alone ? No salvation by works alone ? No salvation by works associated with contemplation ? Etymology of 'Upanishad'.



(Sikshavalli or Samhiti-Upanishad)



The three divisions of the Taittiriya Upanishad ? Why Samhiti-Upanishad should come first.


Lesson I. Invocation to God.

Devas place obstacles in men's way to Brahmavidya ? A Mantra for the removal of those obstacles.


Lesson II. Study of Phonetics


Lesson III. Contemplation of Samhita

Invocation for fame and lustre ? Contemplation of Samhita in the five objects ? Contemplation of Samhita in the Lights ? Contemplation of Samhita in Knowledge ? Contemplation of Samhita in Progeny ? Contemplation of Samhita in the Self ? Contemplation of Samhita enjoined for a specific end ? The Philosophy of Contemplation ? The Upasaka should be seated when engaged in contemplation ? No specific time and place necessary for Upasana ? The scope of Samhita ? Upasana ? Identity of Upasana taught in different Upanishads ? When different attributes should be gathered together in Upasana ? Two distinct Upasanas of Samhita ? Self contemplation and Symbolic contemplation ? No Symbol should be contemplated as the Self ? One mode alone of Self contemplation should be practised ? Symbolic contemplations may be practised in any number ? The Symbol should be contemplated as Brahman, not vice versa ? Upasana defined.


Lesson IV. Prayers for Health and Wealth

Prayer for intellectual vigour ? Pranava, the essence of the Vedas ? Prayer for physical and moral health ? Prayer for fame ? Prayer for union with the Divine ? Prayer for many disciples ? Prayer for light and peace


Lesson V. Contemplation of Vyahritis

The three Utterances ? The fourth Utterance ? Contemplation of the Utterances ? Contemplation of the Utterances as the worlds ? Contemplation of the Utterances as Gods ? Contemplation of the Utterances as Gods ? Contemplation of the Utterances as the Vedas ? Contemplation of the Utterances as life breath ? Vyahritis represent Purusha in His sixteen phases ? Contemplation of the Utterances enjoined


Lesson VI. Contemplation of Brahman

Brahman in the heart ? The Path of Light leading to Brahman ? The state of Brahman attained ? Contemplation of Brahman enjoyed ? The fifth and Sixth Lessons treat of one and the same upasana ? Many are the self-comprehending upasanas- One alone of the Self-comprehending upasanas ? One alone of the Self-comprehending upasanas should be practised ? Contemplation of Brahman as the Self ? How Paramatman is manomaya,' formed of thought ? How Brahman is full of light ? Attributes of Brahman mentioned elsewhere should be borrowed ? Upasana should be practised till death ? Where the Upasaka's path of departure diverges ? How far the process of death is the same for all ? The Path of light ? The departing soul of the Upasaka joins the sun's rays even at night ? Even the upasaka dying in the Dakshinayana has access to the Northern Path ? The Path of light is but one ? The Vayu-loka precedes the Aditya-loka ? The region of Lightning precedes that of Varuna ? The light, etc., are the guiding Intelligences ? The Path of Light is common to all Upasakas of Saguna Brahma-loka ? The glory of Brahma-loka - In Brahma-loka the yogin secures objects of enjoyments by mere thought ? In Brahma-loka the yogin can enjoy with or without a body ? The bodies of a yogin's creation have each a soul ? No yogin can create the universe as a whole ? Thence the yogin attains to Videha-Kaivalya in due course


Lesson VII. Contemplation of Brahman in the Visible

This lesson treats of the contemplation of the Hiranya-garbha ? External groups of the visible ? Internal groups of the visible - The Upasana enjoined.


Lesson VIII. Contemplation of Pranava

The Pranava-Brahman ? The Pranava extolled ? Contemplation of Pranava enjoyed ? The relation between 'Om' and Brahman ? The meanings of "Om, the Udgltha" ? The meaning of the "Om is Brahman" ? Contemplation of the Unconditioned Brahman.


Lesson IX. Upasaka's Duties

The works incumbent on an Upasaka ? The most important of the Upasaka's duties


Lesson X. The Illumination

A Mantra to be repeated ? The purpose of the Mantra ? The Mantra is an expression of Self-realisation ? Conditions of saintly vision ? Reception of this Mantra serves as a substitute for Brahmayajna ? Samsara cut asunder by non-attachment ? No obstacle lies on the path of the unattached soul ? Purity of the unattached soul ? Purity leads to wisdom and immortality

Lesson XI. The Exhortation

Works are necessary for wisdom ? Know as well as learn the Veda ? Duties briefly stated ? Duties never to be neglected ? Persons worthy of worship ? How far to observe Vedic prescription and orthodox custom ? Conduct towards great men ? How to make gifts ? How to decide matters of doubt ? On intercourse with the accused ? The peroration.

Does the highest good accrue from works or from knowledge? ? The theory that the highest good accrue from works ? Works cannot produce liberation ? Neither does liberation accrue from works and Vidya combined ? Combination of Vidya and works is impossible ? Knowledge leads to salvation without the aid of works ? In working for knowledge, the duties of the order are fulfilled ? Works of all orders conduce to knowledge ? Knowledge is possible even beyond the pale of asramas.

Lesson XII. Thanks-giving


(Anandavalli or Brahma-valli)


Chapter I. The Peace-chant

Thanks-giving ? Prayer for mutual good feeling between master and disciple ? Master and disciple

Chapter II. Brahmavidya in a nutshell

Brahma-vidya is the specific theme of this section. ? The seeker of Brahmajnana should renounce works. ? Cessation of Avidya is the specific end ? To speak of Brahman as one to be reached is only a figure of speech. ? The primary meaning of 'Brahman,' ? Brahman is knowable. ? An immediate knowledge of Brahman possible. ? Brahman realisable through manas. ? How Revelation helps the realisation of Brahman. ? Absolute identity of Brahman and the Self ? He who knows Brahmans becomes Brahman.

Chapter III. Knowledge and Liberation

Knowledge is an independent means to the end of man. ? The student attains knowledge in this or in a future birth. ? Nothing is real except Brahman. ? A peculiar feature of the death of the Brahmavid. ? To reach Brahman is to be rid of separateness. ? Jiva is ever liberated. ? The Liberated Soul is identical with Brahman. ? How Brahman is both conditioned and unconditioned. ? Liberation is the highest state.

Chapter IV. Brahman Defined.

An explanatory Verse. ? Definition of Brahman. ? What is a definition. ? Brahman is the real. ? Brahman is Consciousness. ? Brahman is the Infinite ? Brahman is not is a non-entity. ? Brahman is not a momentary existence 0 Brahman defined here is positive entity. ? As one with the self Brahman is infinite. ? Brahman is the eternal, infinite, independent consciousness. ? Brahman is beyond speech. ? 'Real,' etc., construed as specifying attributes. ? 'Real,' etc, define Brahman by mutual government. ? Brahman defined as the Real. ? Brahman defined as Consciousness. ? Brahman defined as the Infinite. ? Other definitions of Brahman. ? Brahman is unconditioned.

Chapter V. Summum Bonum.

What it is to know Brahman. ? The Avyakrita as 'the highest heaven,' ? The akasa of the heart as the 'highest heaven,' ? Brahman 'hid in the cave' is one's own self, - Attainment of the Supreme Bliss

Chapter VI. The Infinite and Evolution.

The relation of the sequel to the foregoing. ? Mantra and Brahmana. ? Brahman is absolutely infinite. ? Identify of Brahman and Self. ? Brahman is the material cause of the universe. ? The three theories of creation. ? How far the Nyaya theory is right. ? How far the Sankhya theory is right. ? All accounts of Evolution contribute only to a knowledge of Brahman. ? Unreality of Evolution. ? Akasa. ? Evolution by Brahman's well and Idea. ? Vayu (the air.) ?Fire. ? Water.-Earth.-Primary elements are only five. ? Brahman is not made up of matter. ? Evolution of material objects. ? Evolution of the Viraj and the sutra. ? Akasa is not unborn. ? The air is not unborn. ? Brahman has no birth. ? How fire is evolved from Brahman. ? Water is evolved from Brahman. ? 'Food' means earth. ? Brahman is the essential cause of all evolved things. ? Dissolution occurs in the reverse order of Evolution. ? No Self contradiction in the Sruti as to Evolution.

Chapter VII. Maya and Isvara.

Maya described. ? Maya is a fact of common experience. ? Maya as inexplicable. ? Maya as a non-entity. ? Maya is routed in the pure Atman. - Maya tends to make Atman the more luminous. ? Maya differentiates Atman into Jiva and Isvara. ? Maya and the Universe. ? Maya as a wonder-worker. ? The universe is a Maya. ? Various views as to the origin and purpose of Creation. ? Orthodox theory as to nature of Evolution. ? Isvara is the Dispenser of the fruits of action. ? Isvara is both the efficient and the material Cause of the Universe. ? No self-contradiction in the Upanishads as to the Brahma-Vada. ? The Upanishads do not support other doctrines of Cause.

Chapter VIII. On the Defensive.

Defence of the Vedic Doctrine. ? The Veda versus the Sankhya system ? The Veda versus the Yoga system. ? The Veda versus the Sankhya reasoning. ? The Veda versus empirical reasoning generally. ? The Veda versus sensuous perception. ? Non-duality in duality, how far real. ? Isvara untainted by good and evil. ? Duality evolved from non-duality. ? The theory of transformation maintained. ? Though incorporeal, Brahman possesses Maya. ? Evolution as an act of sport. ? Isvara acquitted of partiality and cruelty. ? The Attributeless as the material cause.

Chapter IX. On the offensive.

The Vedanta versus the Sankhya. ? The Vedanta versus the Vaiseshika. ? How far the Vaiseshika theory supports the Brahma-vada. ? The Vaiseshika theory of creation over thrown. ? The Vedanta versus Buddhist ? Realist. ? The Vedanta versus Buddhistic Idealism. ? The Vedantin versus the Arhats. ? The Vedanta versus Theism. ? The Vedanta versus the Pancharatra.

Chapter X. The Evil and its Cure.

The seed of human organism. ? The seed developing into man. ? The action of 'five fires' in the birth of man. ? Limitation of the Self as man by Avidya. ? Avidya and its proof. ? The growth of the subtle body. ? Evolution of manas, etc., from consciousness. ? The Self is unborn. ? Review of the past lives just before birth. ? The misery of birth and infancy. ? The misery of youth. ? The misery of old age. ? The misery of death ad the after career. ?The study of kosas and its purpose. ? Samsara is due to Avidya. ? Brahmavidya is intended for man. ? The process of imparting Brahmavidya. ? The one Self differentiated into the Ego and the non-Ego. ? The kosas, subjective and objective. ? The relation between the subjective and the objective kosas. ? The Self beyond. ? Contemplation of the sheaths as altars of sacred fire. ? The purpose of the contemplation of kosas.

Chapter XI. Annamaya-kosa.

Introduction. ? Composition of the Annamaya-kosa. ? Contemplation of the Annamaya-kosa ? A mantra on the unity of the Viraj and the Annamaya. ? The Viraj. ? Contemplation of the Viraj and its fruits. ? The Viraj as the nourisher and the destroyer. ? Knowledge of the Annamaya-kosa is a stepping stone to knowledge of Brahman

Chapter XII. Pranamaya-kosa.

The purpose of the sequel. ? The Pranamaya-kosa.- The effect is one with the cause. ? Composition of the Pranamaya-kosa. ? The physical body is not the Self. ? Prana has a birth. ? Prana is a distinct principle. ? The limited size of the principle of Prana. ? Contemplation of the Pranamaya. ? Prana, the Universal life.

Chapter XIII. Manomaya-kosa.

From Pranamaya to Manomaya. ? Manas. ? Senses are born of the Paramatman. ? The senses are eleven in number. ? The senses are not all pervading. ? The senses are dependent on Devas. ? The senses are distinct from Prana proper. ? Manas is the chief among the senses. ? Contemplation of the Manomaya. ? What the Veda in reality is. ? Brahman beyond speech and thought. ? Fearlessness, the fruit of the contemplation. ? The outcome of the study of the Manomaya.

Chapter XIV. Vijnanamaya-kosa.

Relation between the Manomaya and the Vijnanamaya. ? The nature of the Vijnanamaya- Contemplation of the Vijnanamaya. ? Contemplation of Vijnanamaya the Hiranyagarbha. ? The fruit of the contemplation of the Hiranyagarbha. ? How Brahmavidya is acquired by persons other than the twice-born. ? Devas acquire Brahmavidya through the Veda. ? Is Brahmavidya accessible to the Sudras? ? The Upasaka liberated before death. ? The outcome of the study of the Vijnanamaya.

Chapter XV. Anandamaya-kosa.

The nature of the Anandamaya self. ? The Anandamaya is not Brahman. ? The bliss of the Anandamaya-kosa. ? Bliss is a positive state. ? Theories of pleasure. ? The Vedantin's theory of pleasure. ? Contemplation of the Anandamaya.- Concentration in Brahman attained.- Brahman, the one Being.- Brahman, the Innermost Self.- The Anandamaya construed as the Paramatman.- The Anandamaya construed as the Jiva.- Brahman, the sole them of the Upanishads. ? Conclusion.


(Anandavalli or Brahmavalli)


Chapter I. Questions.

The purpose of the sequel. ? Sravana and Manana. ?The questions of the Disciple 507-511
Chapter II. Brahman's existence as Creator.

Chapter I. Questions.

The purpose of sequel. ? Brahman exists. ? Brahman's creative will. ? Brahman is independent of desires. ? Duality is an illusion. ? Brahman's creative thought. ?A summary of the foregoing argument.


Chapter III. Brahman's existence as Jiva.

Brahman entering the Universe. ? No literal interpretation of entering is possible. ? The true import of the passage. ? A clear summary of the discussion. ? Another passage of the same import. ? The one life and its aspects. ? Brahman does not literally enter the Universe. ? Entering means manifestation. ? Brahman in manifestation is unaffected by multiplicity. ? Brahman as the Ego is unaffected by pleasure and pain. ? Linga-deha is the upadhi of jiva.


Chapter IV. The Jiva

Jiva is not Creator.- Jiva is not subject of birth and death. ? Jiva is not of the Creation. ? Jiva is the self-conscious principle. Jiva is all pervading. ? Jiva is the agent. ? Jiva's agency is illusory.- Jiva is impelled to action by Isvara. ? Jiva as distinguished from Isvara.


Chapter V. Jiva's career after death

Jiva carries to the other worlds the seeds of the future body. ? Jiva descends to earth with residual karma. ? The sinful do not reach svarga. ? Jiva's return from svarga. ? The relative speed of jiva when returning. ? Jiva is not been as a plant.


Chapter VI. States of Consciousness.

The objects seen in svapna are unreal. ? Where jiva lies in Sushupti. ? Identity of Jiva who sleeps and wakes. ? Swoon is a distinct state of consciousness. ? Elimination of foreign elements from jiva.


Chapter VII. Brahman as external objects.

Form and the formless. ? The conscious and the unconscious. ? The real and the false. ? The One Reality. ? Brahman experienced by the wise. ? The bearing of the present section. ? Brahman the self-cause. ? Brahman the Good Deed.


Chapter VIII. Brahman the source of joy.

Brahman the source of the Supersensuous pleasure. ? Brahman is the source of activity and sensual pleasure.


Chapter IX. Who attains Brahman?

The purpose of the sequel. ? True knowledge leads to fearlessness. ? Brahman's real nature. ? Brahman is the Self. ? Knowledge of duality causes fear. ? Duality is a creature of avidya. ? Brahman's existence as the source of fear. ? The non-dual Self. ? Brahman as the Ruler of the Universe


Chapter X. Brahman the Infinite Bliss

The purpose of the sequel. ? Is Brahman's Bliss inherent or generated? ? Brahman's Bliss to be comprehended through sensual pleasure. ? Te unit of human bliss. ? The bliss of the Manushya-Gandharvas. ? The conditions of higher bliss. ? Please is the essential condition of bliss.- The bliss of the Devas-Gandharvas. ? The bliss of the Pitris. ? The bliss of the Devas bon in the Ajana. ? The bliss of the Karma-Devas.- The bliss of Devas proper. ? The bliss of Indra. ? The bliss of Brihaspati. ? The bliss of the Prajapati. ? The bliss of the Hiranyagarbha. ? Freedom from desire is the pre-eminent condition of bliss. ? The Supreme Bliss and its manifestation. ? The Supreme Bliss is one and non-dual.


Chapter XI. Brahman the Self

The purpose of the sequel. ? To know Brahman is to attain Him. ? What is truth, Duality or Non-Duality? ?Non-duality is truth, because duality is a creature of ignorance. ? Fearlessness in moksha is compatible only with non-duality. ? Duality is not perceived by Atman in His natural state. ? Fearlessness is incompatible with duality. ? Ignorance and knowledge are not the attributes of the Self. ? Attainment is knowledge. ? A summary of the foregoing discussion.


Chapter XII. The Unconditioned Brahman.

Brahman is beyond speech and thought. ? The Word removes our ignorance of Brahman without denoting Him. ? The doctrine of the injunction of Brahma-jnana refuted. ? The One Self is self-luminous, unconditioned, immutable, non-dual,- knowledge of the one Self imparted by Revelation. ? No external evidence is necessary to prove the Self. ? Knowledge of Brahman cannot be enjoined. ? The authority of the 'anuvadas' ? The authority of assertive sentences. ? The scope of injunction in the Vedanta. ? Wisdom eradicates fear. ? Sayana's explanation of the verse. ? Positive and negative definitions of Brahman. ? Brahman is not denied.


Chapter XIII. Beyond Works.

The enlightened one is not afflicted by anxiety about good and evil. ? The enlightened one derives strength from good and evil. ? Conclusion of the Anandavalli. ? The enlightened one is above sin. ? The enlightened one is above good deeds. ? The indestructibility of the prarabdha-karma. ? The indestructibility and use of the obligatory acts. ? All obligatory acts are aids to Wisdom. ? Liberation necessarily accrues from right knowledge. ? Persistence of wisdom through subsequent incarnations.





Chapter I. How to investigate Brahman

The purpose of the sequel. ? The bearing of the legends in the Upanishads. ? Gateways to the knowledge of Brahman. ? Brahman defined indirectly. ? Investigation of Brahman is necessary. ? Brahman can be defined. ? Brahman is the source of the Veda. ? The Veda is the sole authority regarding Brahman. ? The Upanishad is the authority regarding Brahman. Injunction is not the main theme f the Upanishads. ? The threefold process of investigation. ? Necessity of mental purity. - Necessity of Meditation. ? Investigation to be continued till intuition is attained. ? Brahman as the cause of the universe. ? Brahman as omniscient and omnipotent. ? To define Brahman as the cause is to define Him indirectly. ? This definition is not incompatible with Brahman's non-duality. ? Maya as Brahman's co-efficient. ?Devotion is the essential condition of Brahmavidya. ? The sruti recognises the order of celibates. ? No descent from a higher to a lower stage is permitted. ? Penance for deviation from the path of celibacy. ? Penance ensures purity only in future life. ? Devotion to Brahman is incompatible with works.


Chapter II. Realisation of Brahman

Food realised as Brahman. ? The first finding is not satisfactory. ? Devotion is necessary at all stages. ? Life principles as Brahman ? Manas as Brahman. ? Intelligence as Brahman. ? Bliss as Brahman. ? Devotion is the sole means to Brahmavidya. ? Bliss is the Self. ? The fruits of wisdom.- Never condemn food.


Chapter III. Some minor contemplations

Contemplation of food as Brahman. ? Contemplation of life and body. ? Contemplation of water and fire.- Contemplation of Earth and Ether. ? Contemplation of Brahman in man. ?Contemplation of Brahman in the Cosmic Beings. ? Contemplation of Brahman in some special aspects


Chapter IV. Final Attainment

The Atman is ever beyond Samsara.- Unity of the Self and Brahman. ? The enlightened one becomes a Jivanmukta. ? The Jivanmukta's song of unity with all. ? Knowledge ensures Bliss.




Introduction 1
Santi-Patha of the A' Tharvana-Upanishads 13

Amrita Bindu-Upanishad

Introduction 15
Pure and impure manas 16
Manas the cause of bondage and liberation 16
Manas should be completely restrained from objects 17
Nirodha leads to liberation 18
Sri Gaudapa' Da' Cha' Rya's Exposition of Manonirodha 18
Emanation of duality from the One Sat 19
Manifestation of the One as many 20
Manas identical with A'tman 20
Evidence that duality is nothing but manas 21
What is the meant by "manas become no Manas" 22
Brahman is the Absolute self-luminous consciousness 24
Amanibhava not identical with sushupti 25
Where in lies the difference between the two 27
Nirodha state described 29
Brahman is none other than the wise man in the nirodha state 31
Nirodha marks the end of the path 32
Few can reach nirodha 33
Self deluded Karma-Yogins 34
Self-deluded Sankhyas 35
The doctrine of Vais' eshikas and Madhyamikas 36
Higher Grade of Yogins 36
Lower Grade of Yogins 37
Inferior Yogins should practise mental restraint 38
Strong will and cheerfulness are necessary 38
The legend of tittibhas 39
Obstacles to Samadhi 42
Vikshepa and laya 43
Antidotes to Vikshepa and laya 44
Kashaya and its antidote 45
Rasasvada and its antidote 46
Manas identical with Brahman 47
Brahman realized in nirodha-Samadhi 47
The farthest limit of the process of restraint 48
Restraint of manas is the essence of all worship 49
Highest and attained by restraint of manas 50
Perfect restraint of manas possible 51
Restraint of manas by means of Pranava 51
Manas completely restrained is Brahman 53
Brahman known to the wise only 54
A'tman ever changeless 54
A'tman beyond the three states 55
A'tman appears different owing to upadhis 56
Analogy of A'tman to akasa 57
How A'tman differs from akasa 58
How Jiva is identical with Brahman 58
Relation between A'tman and Jiva 59


Unreality of phenomena 61
Maya and its action 64
Yoga for the realisation of the unity 66
Lower and Higher Wisdom 67
On attaining the higher, the lower should be given up 68
Unity of Vedic Wisdom 69< Meditation necessary 69 "I am Vasudeva" 71



Introduction 72
Brahmavidya 73
Threefold Path74
The goal of the path75
Contemplation of the Nirguna-Brahman 76
Contemplation of the Saguna-Brahman 78
Brahman is all 81
Knowledge of Brahman is the sole path to liberation 82
Meditation by Pranava 82
A'tman in jagrat, svapna and sushupti 83
Maya is the cause of A'tman's Samsara 85
Guru is the Deliverer 86
Jiva is identical with Brahman 86
The Grand Truth 88
Realisation of Truth leads to liberation 88
A'tman is not identical with the Universe 89
The Disciple's recognition of the True Self 89
Immutability of A'tman89
A'tman is Omniscient 90
A'tman is formless91
The Sakshatkara 91


Recitation of S'atarudriya 92

Sri Jnanadeva's Bhavartha Dipika: known as Jnaneshwari (Commentary on the Bhagavad Gita)

Sri Jnanadeva's Bhavartha Dipika: known as Jnaneshwari (Commentary on the Bhagavad Gita)


Código del Artículo: IDG451

por Translated from Marathi By Ramchandra Keshav Bhagwat

Paperback (Edición: 2006)

Samata Books

ISBN 8185208123

Tamaño: 8.5" X 5.5"

Páginas: 725 (B & W Illus: 3)

Precio: Euro 26.68


About the Book:

Sri Jnanadev or Jnaneshwar, Poet and Yogi, Jnani and Bhakta, was on this earth for about twenty years, nearly seven hundred years ago. His brief life was a divine event.

The Bhagavad Gita embodies the essence of the Vedic Religion within a short compass and in the most popular form. That glorious dialogue between Nara and Narayana, Arjuna and Sri Krishna, is aptly described as Jnanamaya maya Pradipa-the Light of Knowledge.

Jnaneshwar Maharaj had, at a very young age, a vision of that Light and he gave discourses on the Gita which came to be known as Bhavartha Dipika or Jnaneshwari, bringing to light the deeper meaning and hidden significance of the dialogue between the Blessed Lord and Arjuna.

This very original Commentary, long confined to Marathi and a few other Indian languages in translation, was made available for the first time to the world at large by Sri Ramchandra Keshav Bhagwat in a complete English translation, published in two volumes in 1952 and 1954.

Jnanadev departs from tradition and views the Gita as a book of two parts, PURVA KHANDA or the first part consisting of the first nine chapters and UTTARA KHANDA or the second part consisting of the last nine chapters. His commentary on VI. 12 and other verses reveals for the first time the process and reality of Yoga fully justifying the triple description of the Gita not only as UPANISHAD and BRAHMA VIDYA but also as YOGA SASTRA.

The Gita may be said to begin, in a sense, with Arjuna's aspiration and surrender to Sri Krishna in a state of perplexity. The Blessed Lord imparts to Arjuna the Great Word of the Supreme Secret UTTAMAM RAHASYAM. And the Gita concludes with Arjuna's declaration in the greatest self-knowledge Karishye Vachanam Tava I shall fulfil your Word. May Jnaneshwari invoke the grace of the Divine and lead its readers to that Realization.

Long out of print and very much in demand, this spiritual classic is now issued in a new revised edition incorporating the text of the Bhagavad Gita in Devanagari along with Prof. S. K. Belvalkar's English translation.

About the Author:

Born on 16 August 1879, Sri Ramchandra Keshav Bhagwat qualified for Government service by passing the Entrance examination of the University of Bombay, but he could not proceed to Collegiate education, owing to the limited means of his parents. Entering service in his teens, by dint of honest and diligent work, he rose from the clerical level to a position of high responsibility in the Revenue Department of the then Bombay Presidency. He held various posts carrying heavy administrative and executive responsibilities, and retired in 1935 as Deputy Collector after a meritorious career extending over 35 years.

Before long he was persuaded to be Diwan of JAMKHANDI, a Princely State, in view of his rich experience. Here too he maintained the reputation of being a true public servant, and in recognition of his eminent services both in British India and in the Princely State, the Government of India conferred upon him the title of Rao Bahadur in 1937 and of Diwan Bahadur in 1943. He retired as Diwan of Jamkhandi in 1943 and settled down in his home town of Pune.

How he came to know of Sant Jnaneshwar Maharaj and how the idea of translating his Bhavartha Dipika took shape in his mind, gathering strength over the years, has been explained by Sri Bhagwat in his introduction. After his retirement, he dedicated himself heart and soul to the noble task of translating Jnaneshwari into English. This labour of love engaged him for over five years, and he had the satisfaction of seeing the publication of his rendering-the first complete English translation of the great Marathi Classic-in two volumes in 1952 and 1954.

Known for his regular and simple way of life, Sri Bhagwat continued to be healthy and cheerful until he breathed his last suddenly on 26 January 1956, the Republic Day, at the age of 76.

Back of Book:

AMRITANUBHAVA- Ambrosial Experience by Sri Jnanadeva

AMRITANUBHAVA follows BHAVARTHADIPIKA (JNANESHWARI). It is a faithful narration of the experience of Self-realisation which he claims to be otherwise Self-evident; it puts in a nut-shell the philosophy of the Siddha's the Natha Sampraday, the Sivadvaita as well as the essence of the Upanishads. As the title of the work indicates, AMRITANUBHAVA narrates the ambrosial experience of the final state of liberation which any individual can attain in the present life, provided he undergoes rigorously the spiritual practices.


The present volume contains nine essays, the first on Buddhiyoga being the most considerable. In these essays Sri Anirvan covers a wide area and touches upon most of the salient points of Hindu spirituality, directly and indirectly. He roams through the vast territory of Hindu philosophical and theosophical thought with ease and familiarity. He combines scholarship with Sadhana supported by an intellect which is analytic as well as systhetic.




Chapter I - Arjuna Visada Yoga 1
Chapter II - Sankhya Yoga 25
Chapter III - Karma Yoga 60
Chapter IV - Jnana Karma Sannyasa Yoga 84
Chapter V - Karma Sannyasa Yoga 107
Chapter VI - Atma Samyama Yoga 124
Chapter VII - Jnana Vijnana Yoga 164
Chapter VIII - Aksara Brahma Yoga 183
Chapter IX
Raja Vidya Raja Guhya Yoga 206
Chapter X - Vibhuti Yoga 244
Chapter XI - Visvarupa Darsana Yoga 272
Chapter XII - Bhakti Yoga 330
Chapter XIII - Ksetra Ksetrajna Yoga 348
Chapter XIV - Gunatraya Vibhaga Yoga 418
Chapter XV - Purusottama Yoga 447
Chapter XVI - Daivasura Sampad Vibhaga Yoga 486
Chapter XVII - Sraddhatraya Vibhaga Yoga 516
Chapter XVIII - Moksa Sannyasa Yoga 550

Best of Goddess Durga Tales

Best of Goddess Durga Tales


Código del Artículo: IHG048

Hardcover (Edición: 2009)

Tiny Tot Publications

ISBN 8130406071

Tamaño: 9.6 inch X 6.8 inch

Páginas: 144 (Illustrated Throughout In Colour)

Weight of the Book: 473 gms


From the Jacket

The book in hand presents the mythological tales of Goddess Durga. She is the consort of Lord Shiva. The stories present a number of myths about the goddess in a very lucid manner. The multicoloured pictures given in the stories make the reading really interesting and enjoyable.

From back of the book

Best of Goddess Durga Tales is a collection of the stories based on mythological events related to Goddess Durga.

The content is in a simple language and easily understandable. It starts with telling the significance of worshipping Goddess Durga and runs through the popular myths about the goddess. The story discusses ten avatars as well as exploit of various name-forms of the goddess. The importance of Navaratras with important seats of the deity is one of the special features of the book.

The colouful illustrations well suited to the content make it interesting and worth enjoying.

The readers will surely love to keep the book a must for their collection.

Table of Contents

1. Why worship Goddess Durga 5
2. Ten avatars of Goddess Durga 7
3. Exploit of various name-forms 15
4. Significance of Navratras 16
5. Goddesses of Navratras 17
6. Seats of the deity 22
7. Madhu and Kaitabha 37
8. Rambh and Karambh 42
9. Killing of Mahishasur 47
10. Shumbh and Nishumbh 58
11. The killing of Chand and Mund 62
12. Killing of Raktabeej 68
13. Killing of Shumbh and Nishumbh 72
14. The story of Sati 77
15. Shakambhri and Durga Devi 85
16. Brahmari Devi 90
17. Parwati 97
18. The killing of Andhak 104
19. Shashthi Devi 111
20. The killing of Vribhasur 115
21. Egoistical Nahush 126
22. Goddess Gayatri 132
23 Satyavrata 136
24. The cave of Amarnath 142

Precio: Euro 17.15


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