Hindu Philosophy

Sday lives. Since the earliest times, humans have been conscious of the necessity of salt in their daily lives. Wild animals instinctively search for salt pools or rock salt, i.e. 'saltlicks', often travelling great distances. Man, too, has gone great distances and undergone much hardship to secure a bountiful supply of salt. Thus, demand and supply of salt played and continues to play a vital role in any community, culture and civilization. Salt also acquired the status of money, like other commodity moneys, viz., spices, cowrie shells and so on. The present article focuses on the monetary value of salt and attempts to look at the demand and supply chain of salt in the Indian subcontinent. In the Indian subcontinent, evidence of salt production can be traced back to the Harappan civilization (Sindhu-Saraswati). Salt would have played, if not a major role, at least a substantial role in the rise and growth of the oldest civilization in India. The Khewra and Khohat mines in the salt range are some of the largest mines located in this region. One is not sure if the salt mines of the Salt Range were being worked during this period or if the Harappans were dependent mostly on the supply of salt from the Gujarat coast. But Harappans were definitely not dependent on long-distance supplies of any basic raw material. Furthermore, the riverine network of this civilization was presumably the lifeline of the trade which took care of the movement of goods like grains, timber, textiles, salt, etc. Excavations at sites such as Lothal also reveal the presence of salt pans and tools used for salt extraction, indicating the significance of salt even in those times. Padri was another important salt production centre of this period. According to the Periplus of the Erythraean Sea, the Rann of Kutch (Gulf of Eirinon) of the Gujarat coast, now a salt marsh, was a broad open arm of the sea, with the eastern branch of the Indus emptying into it (Schoff 1912, 166, 173-74). Silt brought down by the river and formed into great bars washed southward by the violent tides, has now closed the mouth of the Rann almost entirely. Reclus (Asia III, 142-45) says that the Rann was probably an open sea until about the fourth century, when a series of violent earthquakes elevated this whole region considerably. He reported ruins at Nagar Patkar, at the northeast corner, indicating a large seaport trade where old harbor works are observed. The name Eirinon, Rinn or Rann, in fact, is from the Sanskrit aranya or irina, meaning a waste or swamp (Schoff 1912, 174). The conversion of a navigable bay into a salt desert, and the diversion of the rivers that water edit, must have spelled ruin and starvation to multitudes of its agricultural and seafaring inhabitants, who would have been forced to migrate on a scale in the later centuries. The Periplus also mentions the Malvan/Aurannoboas (16° 3' N.,73°28'E) which according to McCrindle is a contraction of Maha-lavana, meaning 'saltmarsh', the Greek Aurannoboas is perhaps intended for the Sanskrit Aranya-vaha, would have a similar meaning (Schoff 1912, 202). It is also a place of considerable importance as good iron ore was found in the neighbourhood. However, salt being a perishable item made it difficult to cite evidences in favour of this so-called salt trade.

In Introspections on Hinduism (On the Nature), here we examine Hinduism's philosophical conception of Nature as the irreducible, essential characteristic of existence, with the soul (Atman) positioned as its central metaphysical principle and divine manifestation. This treatise points out and analyzes the soul's role as an inner governor (Antaryamin) that bridges material and immaterial realms, enabling phenomena such as precognition through its timeless orientation toward Brahman. The work develops an ethical metaphysics wherein the soul's self-disclosure and cyclical journey of purification drive existential becoming, framing reality as a dynamic process of divine self-recognition rather than illusion. Hinduism emerges therefore, as we see in this treatise, as an internally focused, non-proselytizing tradition that spiritualizes material existence through introspective realization, distinguishing it within the domains of Asian religious cosmology in relation to other religious. The text presents Nature as the foundational category for world-disclosure, positioning conscious experience as the participatory unfolding of divine consciousness.

"Mohon Tidak Mencetak buku Ini dengan Tujuan Komersil". Saya belum izin kepada penulis buku untuk menterjemahkan ke bahasa Indonesia. translasi ini hanya bertujuan untuk memperkaya referensi. Buku ini memberikan Penjelasan mengapa tidak seharusnya seorang muslim mempercayai Feng Shui yang sebenarnya bagian dari praktek perdukunan

Disusun oleh:
Muna bint Bakhit bin Saad al-Misyawiyah ad-Dawsari
Hak Cipta Muna Bakhit Saad ad-Dawsari, 1440 H.
Katalog Perpustakaan Nasional Raja Fahd selama Proses Penerbitan:
ad-Dawsari, Muna Bakhit Saad
Energi Tempat (Feng Shui): Hakikat dan Penerapannya - Sebuah Studi Teologis / Muna Bakhit Saad ad-Dawsari.
Riyadh, 1440 H.
267 halaman; Ukuran: 17 x 24 cm
ISBN: 978 - 603 - 02 - 9928 - 7
Nomor Deposit: 978 - 603 - 02 - 9928 - 7
ISBN: 1440 / 5945
Cetakan Pertama: 1440 H - 2019 M
Dar Al-Somaie untuk Penerbitan dan Distribusi
Kantor Pusat: Al-Suwaidi, Jalan Umum Al-Suwaidi - Riyadh
Kotak Pos: 4967 / Kode Pos: 11412
Telepon: 4262945, 4251459 | Faks: 4245341
Cabang Al-Qassim: Unaizah, di samping Yayasan Kebajikan Syekh Ibn Uthaimin
Telepon: 3624428 | Faks: 3621728

The study examines the semantic evolution of ānanda-joy, pleasure, and bliss-in early Indian texts. As a central concept in religious and philosophical discourse, ānanda signifies both the ecstatic experience of devotees and mystics and a fundamental attribute of Brahman, the monistic Absolute. Building on limited prior scholarship, this study explores ānanda in the Saṃhitās, Brāhmaṇas, Upaniṣads, Śaṅkara's bhāṣya on the Brahmasūtras.The study uncovers nuanced meanings that extend beyond sensual pleasure and desire fulfillment, including ānanda as a divine attribute and as the joy experienced in ritual performance, as an inherent quality of the mind, pure knowledge, and as the integration of aspects of purified being within ānandamaya ātman, where self is merging with saguṇa Brahman in savikalpa samādhi. The study investigates ānanda as a product of tapas (ascetic practice) and its connection to the aesthetic category of rasa.

Ketika mendiskusikan Bhagavadgītā 2.13, pikiran kita hampir selalu otomatis melompat pada satu kata: reinkarnasi. Ayat ini memuat istilah dehāntaraprāptiḥ, yang secara harfiah sering diterjemahkan sebagai "memperoleh tubuh yang lain." Dari terjemahan tekstual inilah lahir bayangan populer yang jamak kita dengar: sebuah jiwa yang melompat keluar dari jasad mati, lalu menyelinap masuk ke dalam janin yang baru lahir. Namun, jika kita membaca ayat ini dengan kacamata yang terlalu mistis, kita justru akan kehilangan inti argumen brilian yang sedang dibangun oleh Kṛṣṇa, yang kelak dikupas secara tajam oleh filsuf Ādi Śaṅkara. Sebelum menguliti maknanya lebih jauh, mari kita simak teks asli ayat Bhagavadgītā 2.13 beserta komentar (bhāṣya) mendasar dari Śaṅkara berikut:

William Moulton Marston (1893Marston ( -1947) ) merupakan seorang psikolog, penulis, dan pencipta karakter Wonder Woman. Ia memperoleh gelar doktor psikologi dari Harvard University dan dikenal karena penelitiannya mengenai emosi, kejujuran, serta perilaku manusia. Salah satu kontribusinya yang paling terkenal adalah pengembangan metode awal pendeteksi kebohongan (lie detector) yang mengukur perubahan tekanan darah sebagai indikator respons emosional seseorang. Berbeda dengan banyak tokoh pada masanya, Marston memiliki pandangan yang cukup progresif mengenai perempuan. Ia meyakini bahwa perempuan memiliki kemampuan kepemimpinan yang kuat dan bahwa nilai-nilai seperti empati, kasih sayang, serta kerja sama merupakan kekuatan yang sangat penting dalam kehidupan sosial. Pandangan tersebut kemudian menjadi fondasi utama dalam penciptaan karakter Wonder Woman. Sebagai seorang psikolog, Marston tidak hanya tertarik pada bagaimana manusia berpikir, tetapi juga pada bagaimana kepribadian memengaruhi perilaku seseorang. Oleh karena itu, ketika menciptakan Wonder Woman, ia tidak sekadar membuat tokoh superhero untuk hiburan, melainkan juga berusaha menyampaikan pandangan psikologis dan sosial yang ia yakini.

William Moulton Marston (1893Marston ( -1947) ) merupakan seorang psikolog, penulis, dan pencipta karakter Wonder Woman. Ia memperoleh gelar doktor psikologi dari Harvard University dan dikenal karena penelitiannya mengenai emosi, kejujuran, serta perilaku manusia. Salah satu kontribusinya yang paling terkenal adalah pengembangan metode awal pendeteksi kebohongan (lie detector) yang mengukur perubahan tekanan darah sebagai indikator respons emosional seseorang. Berbeda dengan banyak tokoh pada masanya, Marston memiliki pandangan yang cukup progresif mengenai perempuan. Ia meyakini bahwa perempuan memiliki kemampuan kepemimpinan yang kuat dan bahwa nilai-nilai seperti empati, kasih sayang, serta kerja sama merupakan kekuatan yang sangat penting dalam kehidupan sosial. Pandangan tersebut kemudian menjadi fondasi utama dalam penciptaan karakter Wonder Woman. Sebagai seorang psikolog, Marston tidak hanya tertarik pada bagaimana manusia berpikir, tetapi juga pada bagaimana kepribadian memengaruhi perilaku seseorang. Oleh karena itu, ketika menciptakan Wonder Woman, ia tidak sekadar membuat tokoh superhero untuk hiburan, melainkan juga berusaha menyampaikan pandangan psikologis dan sosial yang ia yakini.

An answer to why a good man suffers while a sinner enjoys from within Sanatan Dharma, without invoking karmic accounting, the carryover of deeds across janmas, or the doctrine that suffering burns sins and comfort burns virtue COVER SUMMARY Points only. No details. For the reader in a hurry. ◆ Prasada is unconditional, continuous, and falls on every human equally ◆ Patrata is the literal vessel in human consciousness that determines what is received ◆ The free will of Drashta operates only through human consciousness in drishya ◆ Awake state alone permits nishkam karma. Supt action of any kind contracts the vessel. ◆ An awake person cannot do paap. A supt person cannot do punya. ◆ Karma once set in motion becomes a chain independent of the actor ◆ Responsibility lies only with intent at the moment of the act, not with downstream outcomes ◆ Nishkam karma can be hard, severe, and conventionally condemned. The soldier in war and Gandhi at the cow are both nishkam. ◆ Akarm is not a third path. Supt withdrawal disguised as wisdom contracts patrata more heavily than ordinary contraction. ◆ Karma yog is a procedure. Analyse domain, check alignment with dharma, choose the act, then offer it to the karma of existence. ◆ Ananda enters through patrata. Sukha and dukha are sense transit, not the measure. ◆ The acute sinner with worldly pleasures may not have felt happiness in his life ◆ Ram, Krishna, Buddha are avatars in whom patrata has dissolved and receiver has become source ◆ The karma ledger is the folk version. Patrata, awake-supt, akarm, the procedure, and the avatar state are the actual mechanism.

सारांश
शिक्षा मानव जीवन का ऐसा सशक्त माध्यम है जो न केवल ज्ञान के प्रसार का कार्य करती है, बल्कि व्यक्ति के समग्र विकास, मूल्यबोध और सामाजिक उत्तरदायित्व की भावना को भी पोषित करती है। शिक्षा के दार्शनिक, शास्त्रीय एवं मनोवैज्ञानिक आधारों का अध्ययन इस दिशा में आवश्यक है, क्योंकि यही वे तीन स्तंभ हैं जिन पर किसी भी शिक्षण व्यवस्था की वैचारिक संरचना टिकी होती है। दार्शनिक दृष्टि शिक्षा को उसके उद्देश्यों, मूल्यों और आदर्शों से जोड़ती है शास्त्रीय दृष्टि भारतीय परंपरा, वेद-उपनिषद, गीता और गुरुकुल पद्धति के माध्यम से शिक्षा को सांस्कृतिक गहराई प्रदान करती है जबकि मनोवैज्ञानिक दृष्टि शिक्षार्थी के व्यक्तित्व, अभिरुचि, प्रेरणा और अधिगम प्रक्रिया को समझने में सहायक होती है। राष्ट्रीय शिक्षा नीति 2020 ने इन तीनों आयामों का एकीकृत रूप में समावेश करते हुए मूल्यपरक, व्यवहारपरक और अनुभवपरक शिक्षा की अवधारणा प्रस्तुत की है। इस नीति में निहित समग्र विकास (Holistic Development), बहुविषयक दृष्टिकोण (Multidisciplinary Approach) और आजीवन अधिगम (Lifelong Learning) के सिद्धांत शिक्षा को न केवल आधुनिक वैश्विक संदर्भ में, बल्कि भारतीय सांस्कृतिक परंपरा में भी पुनर्स्थापित करते हैं। इस शोध-पत्र का उद्देश्य इन आधारों के परस्पर संबंधों की विवेचना करते हुए यह प्रतिपादित करना है कि सशक्त और मानवीय समाज के निर्माण हेतु शिक्षा के दार्शनिक, शास्त्रीय एवं मनोवैज्ञानिक एकत्व को समझना और व्यवहार में लाना अत्यंत आवश्यक है। यह शोधपत्र वर्णनात्मक एवं विश्लेषणात्मक प्रविधि पर आधारित है। इसमें राष्ट्रीय शिक्षा नीति 2020 के दार्शनिक, शास्त्रीय और मनोवैज्ञानिक पक्षों का तुलनात्मक विश्लेषण किया गया है। प्राथमिक स्रोत के रूप में नीति-दस्तावेज़ तथा द्वितीयक स्रोत के रूप में संबंधित ग्रंथ, शोध-पत्र और जर्नल प्रयुक्त हुए हैं। अध्ययन में भारतीय ज्ञानपरंपरा, मूल्य शिक्षा, आत्मविकास और शिक्षार्थी-केंद्रित दृष्टिकोण को आधार बनाकर यह प्रतिपादित किया गया है कि राष्ट्रीय शिक्षा नीति 2020 भारतीय परंपरा और आधुनिक मनोविज्ञान का संतुलित समन्वय प्रस्तुत करती है।
बीज शब्द - दार्शनिक चिंतन, शास्त्रीय भारतीय ज्ञान, मनोविज्ञान, राष्ट्रीय शिक्षा नीति 2020, समग्र शिक्षा दृष्टिकोण, शिक्षा और संस्कृति, शैक्षिक नीतियाँ, लोककल्याण और शिक्षा, बहुभाषिक शिक्षा, नैतिक और मूल्य शिक्षा।

डिजिटल युग ने भाषा, संचार और ज्ञान-वितरण की प्रकृति को मौलिक रूप से परिवर्तित कर दिया है। सूचना एवं संचार प्रौद्योगिकी, कृत्रिम बुद्धिमत्ता, सोशल मीडिया तथा डिजिटल प्लेटफॉर्म्स के तीव्र विकास ने भारतीय भाषाओं के लिए नई संभावनाओं के द्वार खोले हैं, वहीं अनेक जटिल चुनौतियाँ भी उत्पन्न की हैं। यह शोधपत्र डिजिटल परिवेश में भारतीय भाषाओं की स्थिति का समग्र विश्लेषण प्रस्तुत करता है। अध्ययन का उद्देश्य यह समझना है कि किस प्रकार डिजिटल तकनीक भारतीय भाषाओं के संरक्षण, प्रसार और आधुनिकीकरण में सहायक हो सकती है तथा किन तकनीकी, सामाजिक और नीतिगत अवरोधों के कारण उनका विकास प्रभावित हो रहा है। यह शोध वर्णनात्मक एवं विश्लेषणात्मक पद्धति पर आधारित है, जिसमें द्वितीयक स्रोतों पुस्तकों, शोधपत्रों, सरकारी दस्तावेज़ों और डिजिटल रिपोर्ट्स का उपयोग किया गया है। अध्ययन से यह निष्कर्ष प्राप्त होता है कि यदि समुचित भाषा-नीति, तकनीकी निवेश और अकादमिक सहभागिता सुनिश्चित की जाए, तो डिजिटल युग भारतीय भाषाओं के लिए संकट नहीं, बल्कि एक सशक्त अवसर सिद्ध हो सकता है।
बीज शब्द: डिजिटल युग, भारतीय भाषाएँ, भाषा-प्रौद्योगिकी, कृत्रिम बुद्धिमत्ता, बहुभाषिकता

In Buddhist tradition, a figure equivalent to Kalki is described in two distinct ways depending on the scriptures: Maitreya, the universally recognized future Buddha of peace and compassion, and Rudra Chakrin (the Wrathful Wheel-Turner), a fierce warrior king detailed specifically in esoteric Tibetan Vajrayana texts.

While Kalki and the biblical Rider of the White Horse share striking symbolic similarities, they are distinct figures from different religious traditions-Hinduism and Christianity, respectively. Many theologians and scholars view them as parallel "saviour" archetypes that appear during the "end times" to vanquish evil. [1, 2, 3, 4] Key Similarities The parallels between the two figures are frequently noted in comparative religion studies: [5]

South Indian temple architecture, also called Dravidian Style, architecture invariably employed for Hindu temples in modern Tamil Nadu from the 7th to the 18th century, characterized by its pyramidal, or kuṭina-type, tower. Variant forms are found in Karnataka (formerly Mysore) and Andhra Pradesh states. The South Indian temple consists essentially of a square-chambered sanctuary topped by a superstructure, tower, or spire and an attached pillared porch or hall (maṇḍapa, or maṇṭapam), enclosed by a peristyle of cells within a rectangular court. The external walls of the temple are segmented by pilasters and carry niches housing sculpture. The superstructure or tower above the sanctuary is of the kuṭina type and consists of an arrangement of gradually receding stories in a pyramidal shape. Each story is delineated by a parapet of miniature shrines, square at the corners and rectangular with barrel-vault roofs at the centre. The tower is topped by a dome-shaped cupola and a crowning pot and finial. The origin and evolution of temple architecture have been covered in and around seven regional kingdoms. The present study deals with temple structure and the evolution of structural changes from the beginning. The origin of temple structure has not been framed in the given period; it's a huge prehistoric continuity. If we start from the cave temple, it involves cultural, social, and religious beliefs that reflect.

Though the Rights of Women to Property and Maintenance Act sought to give women new rights, a number of years-in some cases, decades-of advocacy and litigation were necessary before many of these rights were granted. Women can now share in agricultural land, claim possession of agricultural land, seek compensation for unlawful dispossession from agricultural land, share in joint Hindu family property, gain control over property they acquired for their own benefit, have limited rights concerning the dwelling house, and stand as heirs in the Scheduled Tribes and Other Traditional Forest Dwellers Act. The Hindu Succession Amendment Act expanded the inheritance rights of Hindu women, other than some limited rights pronounced in a earlier act. This paper presents and discusses the theory and practice of the Hindu Succession Amendment Act by challenging some of the most common myths that persist in contemporary Indian society and by adding an empirical component to related policy debates. Looking at case studies in different states, it documents the status of Hindu women's rights under the Hindu Succession Amendment Act.

The book explores Sanskrit texts like the Rig-, Yajur- and Atharva Vedas, and Vaisheshika Sutras, Padarthadharma-Samgraha etc. to discover the treasure of modern scientific information present in them. The book provides evidence how Sanskrit language acted as the essential linguistic equipment for birth of the modern number system and science. The chapters pertain to ancient Indian mathematics, astronomy, cosmology, physics, chemistry, medicine, psychology and biology. The book provides evidence from ancient authors how Indian sciences travelled to ancient Greece, medieval Arab, modern Europe, and China. Europe was a centre of superstitions and ignorance during the Dark Age, imposed by anti-science regime of Christian priesthood (CE 400-1600). Owing to inefficient alphabetical numerals, and absence of decimal system, calculations beyond adding and subtracting were not possible in Greek, Roman and Hebrew systems. Greek mathematics and medicine were banned under Christian rule. This regime closed all institutions of pagan (Greek and Roman) sciences. The Christian theology attributed all diseases to witches, ghosts and demons. Christian healthcare became an elaborate department of demonology and witch-hunt.
It was only later that the church surrendered and the Indian sciences including medicine was allowed to taught and practiced in Europe.

The present study offers an evidence-based, interdisciplinary analysis of the concept of ‘Saraswati,’ undertaking a comprehensive examination of her historical, geographical, and philosophical evolution.

In early Vedic literature, ‘Saraswati’ is described as a significant geographical river—referred to as *Naditama* (the foremost among rivers); however, over the course of time, this very entity came to be established as a goddess symbolizing knowledge, speech, and consciousness.

Rather than viewing this transformation merely as a mythical narrative, this research interprets it as a process of civilizational interaction, cultural synthesis, and philosophical symbolization—specifically within the context of the dialogue between the Indus-Saraswati Civilization and Vedic culture.

The study posits that the deification of ‘Saraswati’ is the result of the institutionalization of the tradition of knowledge. Furthermore, by re-examining the mutual relationship between ‘Brahman’ and ‘Saraswati,’ it clarifies that this connection is not familial in nature, but rather serves as a philosophical symbol for the genesis, preservation, and dissemination of knowledge.

This research paper presents a study of the linguistic, cultural, philosophical, and comparative dimensions of the concept of *Devata*. This study points to the possibility that, within early Vedic contexts, the concept of *Devata* may have been associated with the symbolic representation of nature-based forces.
Generally, *Deva* and *Devata* are treated as synonymous; however, a deeper analysis suggests that the emergence of *Devata* is linked to human perception of—and experience with—nature, whereas *Deva* evolved as an abstract, philosophical, and value-based concept.
In Rigvedic literature, *Devatas* primarily manifest as natural forces—such as Agni, Vayu, Surya, Varuna, and Indra—whose primary function was to uphold *Ṛta* (Cosmic Order), encompassing both cosmic and social equilibrium. Based on this study, it can be hypothesized that the Vedic concept of *Devata* was originally intertwined with nature-related forces—entities distinct in character from later religious interpretations, and whose operations appear to have been perceived as governed by natural laws independent of human volition.
Utilizing linguistic-historical, archaeological, sociological, psychological, and comparative mythological methodologies, this study offers a multidimensional analysis of the discourse surrounding *Deva*, *Devata*, and the *Deva-Asura* dichotomy. The Vedic *Devatas* are compared with the divine concepts of Greek, Roman, Iranian, and other ancient civilizations, thereby revealing the global-cultural contours of the *Devata* concept.
In conclusion, it is posited that *Devata* is not merely a term denoting religious worship, but rather a symbol of human civilization's shared cultural memory, its perception of nature, and the universal human experience.

The Khajuraho temples are some of the most misunderstood monuments of all time. I explain that much of the misunderstanding of temples (including Khajuraho) stem from a basic ignorance of what temples represent and its architectural symbolism. Once, a temple layout is seen as an ascent of spiritual chakras, the meaning and purpose of temple worship becomes clear. Thus, I argue that the Khajuraho temples are no more unique than any other temple in India.

The current scientific theory posits that there is one single objective world all of us inhabit. It also says that all the species existing in the universe grasp a small piece of this objective reality. The problem with this approach is that humans consider their perceived subjective reality as the one true objective reality. I argue that humans have no idea of the true objective universe and what it really is. All each person perceives is their own subjective universe where they are the observer. This is revealed by a simple example of comparing different perceived universes across species. The conclusion is that humans have no idea of the true objective universe, which is a mere figment of one's imagination. Using Science, each human confuses their individual subjective universe for the objective universe. In effect, all each human can ever know is our own subjective universe. Science rarely studies the perceived universe of other species, so the true objective universe will never be uncovered. Hence, all talk of an objective universe is a tall claim that is neither supported by logic nor experience. An Advaita Hindu based philosophical approach reveals more about the true nature of the universe compares to an imaginary sciencebased approach.

The Ram Katha-the narrative of Lord Rama-occupies a profound space in Indian culture, spirituality, and literature. Its multiple renditions across regions and languages represent the pluralistic ethos of India. This paper reviews the comparative dimensions of selected Ram Kathas Vachaka exploring their philosophical, literary, and socio-cultural interpretations within the Indian context. The study reveals that while each Ram Katha Vachak draws inspiration from Valmiki Ramayan and Ramcharitmanas, their delivery styles vary according to audience demographics and communication modes.

American, and Taoist philosophy through the study of a wide range of philosophical texts. Areas covered include metaphysics, epistemology, philosophy of language, logic, ethics, storytelling, philosophy of religion, selfhood, death, and freedom. Global Philosophy and "Philosophy" Readings Ames, "Foreword" and Rustom, "Preface" (pp. xix-xxvii) Mullā Ṣadrā, The Four Noetic Journeys (pp. 101-104)

The Mahābhārata is a long and complex composition, at the heart of which is a great war that leads to the deaths of many warriors. It also includes many shorter narratives and didactic compositions that are adjacent to the central narrative, yet often echoing its themes. The violence of the war, and the means by which it is perpetrated and won, is accompanied by ethical reflections that arise from the different standpoints represented by the Mahābhārata's ensemble. Its many stories and didactic passages also present a diversity of ethical conundrums and resolutions. These characteristics of the Mahābhārata lend it a polyvocality. While certain ethical positions often predominate — duty and consequentialism, for example —  the Mahābhārata's polyvocality invites critical consideration of ethical dilemmas from a range of positions.

We are now on the 9th step of our journey. So far, our map has taken us from the high mountains to the deep south at Rameshwaram. Each stop has taught us something new about life and ourselves. Now, we turn our eyes toward the west. We arrive at the edge of the Gujarat coast. The air here is salty from the Arabian Sea. The land is open and wide. In this quiet corner, we find Nageshwar. The name means the Lord of Snakes. To many, a snake is a sign of fear or danger. But here, it carries a different message. It is a symbol of power and mastery over the self. We are here to learn how to handle the venom in our own lives.

Śrī-Rāma rispose: "C'è una sola vera emancipazione. O Kapi (Scimmia), anche una persona dedita a pratiche malvagie ottiene la salvezza di Sālokya (il Mio mondo) pronunciando il Mio nome, ma non di altri mondi. Se qualcuno muore nel Brahma-nā. (lo stelo di loto, anche strada) a Kāśī, ottiene il Mio Tāraka (Mantra). Tale persona ottiene la salvezza senza alcuna rinascita; ovunque possa morire a Kāśī, Maheśwara lo inizia sussurrando il Mio Tāraka (Mantra) nel suo orecchio destro. Tale persona, liberata da tutti i peccati, ottiene la Mia Swarūpa (Forma). È questo che viene definito come salvezza Sālokya-Sārūpya. Il due volte nato che ha una condotta virtuosa e che, senza distogliere la sua intelligenza da nessun'altra, medita su di Me, l'All-Ātmā, raggiunge Sāmīpya (vicinanza) a Me. "È questa che viene definita salvezza Sālokya-Sārūpya-Sāmīpya. Il nato due volte che, secondo il sentiero aperto dal maestro, medita sulla Mia Realtà immutabile, ottiene Sāyujya (assorbimento) in Me, come il bruco nella vespa. Questa è la salvezza Sāyujya che produce beatitudine brahmica ed è di buon auspicio. Quindi questi tipi di salvezza sorgono attraverso l'Upāsanā (adorazione) di Me. "L'unico mezzo con cui si raggiunge l'emancipazione finale è attraverso la sola Māndūkya-Upanishad, che è sufficiente per la salvezza di tutti gli aspiranti. Se non si ottiene Jñāna in questo modo, studia le 10 Upanishad; presto otterrai Jñāna e poi il Mio Seggio. O figlio di Añjanā, se il tuo Jñāna non è reso saldo, pratica (studia) bene le 32 Upanishad. Otterrai la liberazione. Se desideri ardentemente Videhamukti (o salvezza disincarnata), studia le 108 Upanishad. Elencherò fedelmente in ordine i (nomi delle) Upanishad con i loro Śānti (Mantra purificatori). Ascoltali. (Essi sono:) Īśa,

The series of the Gītārpaṇam online sessions is a weekly reflection program dedicated to exploring the true meaning of the Bhagavad Gita. It began on Sunday, 19 November 2023. On 15 March 2026, we joyfully celebrated the 100th session of this online initiative. Every Sunday, participants from different time zones join one of three sessions—10:30 am, 2:30 pm, or 8:30 pm Indian time—according to their convenience. In each session, I explain the same selected slokas from the Gita, focusing on both their precise verbal meaning and their deeper implied significance. The aim is to help individuals cultivate psychological awareness and inner discipline, leading to a happier and more harmonious life.

T.S. Eliot one of the most influential poets and critics of the twentienth century, was deeply shaped by his encounter with Hindu philosophy and religious thought. During his studies at Harvard and later exposure to indic texts, Elior engaged withe the Bhagavad Gita the upanishads and key concepts of Hindu metaphysics. These influences are evident in works such as the wastel Land (1922) and four quartets (1943) where he employs sanskrit terms cyclical notions of time and spirtual ideals of renunciation and detachment Eliot's use of the closing Sanskrit invocation" Shantin Shantin Shantin". in the waste land reflects his search for transcendence beyond western modernity. Rather than a superficial borrowing his engagement reveals a genuine intellectual and spiritual grappling with Hindu thought which provided him with new ways to confront themes of despair, fragmentation and redemption in the modern age. This paper explores the depth of Hindu influence on Eliot's poetry showing how eastern philosophy to the universality of his literary achievement.

Konkan region is narrow strip of land between Western Ghats
and Arabian Sea. Due to its strategic position and prosperity, it was invaded  by various dynasties throughout the history. Owing to its environmental condition it was not possible to construct temples of a size in this region, but there are few exceptions to this. Local artisans and architects started using local material for the construction and came up with one the most  unique blend of temple architecture. It consists of its carved wooden pillars and brackets with tiled roof. Depiction of the murals is an addition to the embellishment of the temple. One such temple can be discovered from the Pawas village of Ratnagiri taluka, Maharashtra. The temple is adorned with murals, exquisite wood carvings, etc. This temple is the ideal model to comprehend temple architecture of this region.

This is a book chapter in the volume "Dailoguing with Timeless Text; Revisiting the Mahabharata" edited by Balaganapathi Devarakonda and Geetesh Nirban. The combination of postmodernism with the capitalist globalization has challenged existing moral systems, inter alia, as the external frameworks underlying moral paradigms have weakened. Accordingly, notions of personal identity based on religion, nationality, ethnicity etc. have become less valid and more flexible. The Bhagavad-gītā’s  underlying moral categories seem to be immune to this decline of identity, and have a potential for growth in the present conditions, as they all spring from internal categories. The Bhg’s concept of the human being is based upon an internal category which is human nature based upon the three guṇas, as opposed to an external category whether it is theological (adherence to the divine will) or rational (adherence to a universal notion of rationality). The Bhg’s concept of reality is hierarchical and as such it allows maintaining both an optimistic worldview based upon a rationally organized world, along with a relativistic world view which considers reality to be endlessly changing. The Bhg’s concept of the individual in relation to reality is that of a constant flow of the individual jiva within the universal waves of prakriti, and this resembles more and more the postmodern worldview. The Bhg’s concept of moral upliftment is based on an internal effort for personal growth, as opposed to an adherence to an external moral command, and at last, the Bhg’s concept of social responsibility is based upon adherence to dharma which springs from the above internal categories. The Bhg, therefore, has the potential of offering a universal moral system, whose underlying notions are all based upon philosophical internal notions, and these are potentially more suitable to the present global conditions.

This research paper explores the technical terminology (sañjñā) used in Bharatasena's Drutabodha Vyākaraṇa, an unpublished grammatical work. It examines how Bharatasena navigates between the classical tradition of Pāṇini's Aṣṭādhyāyī and the simplified approach of Vopadeva's Mugdhabodha. The study reveals that while Bharatasena adopts Pāṇinian terms for clarity (e.g., vṛddhi, guṇa) and Mugdhabodha's concise labels for specific technicalities (e.g., dā, ji), he also integrates traditional non-Pāṇinian terms and introduces original labels like kādi and gādi. Ultimately, the Drutabodha emerges as a unique synthesis reflecting a profound dual influence of the Pāṇinian and Vopadeva schools.

Para el presente trabajo nos propusimos rastrear la posible ocurrencia de un fenómeno de irrupción del plano trascendental en Mesoamérica durante la denominada por Jaspers “era axial”, correspondiente en la cronología mesoamericana al período Preclásico Medio (900 a 400 a.n.e.); irrupción que haya tenido como consecuencia un salto evolutivo civilizatorio similar al registrado en India, China, Persia y la Magna Grecia durante dicha era.
Aun cuando, dadas las investigaciones realizadas hasta el momento, en el caso mesoamericano no parece haber existido un individuo de características excepcionales del tipo del Buda, Lao Tsé, Zaratustra o Pitágoras, nos ha interesado detectar el modo en que puede haberse producido en las culturas más avanzadas de la época estudiada -Olmecas y Mayas- el contacto con lo Profundo. Contacto que, traducido en los mitos sagrados respectivos, fue impulsor de comportam ientos colectivos sobresalientes, generando un salto inédito en la espiritualidad, el arte, la ciencia, la arquitectura y la organización social.
Consideramos al relato de la Creación, contenido en el poema mítico-religioso maya Popol Vuh, y al desarrollo científico-matemático logrado, incluida la invención del cero, como dos traducciones de estados de conciencia inspirada profunda de alto nivel abstractivo, comparables a los verificados en la civilizaciones india y china para el período axial.
Como así también la potencia autotransferencial del mito, con el descenso al Inframundo, muerte y resurrección; retornando al plano medio y posterior ascenso hacia los cielos, hacia la fuente de luz y sabiduría, a través del ritual y del comportamiento ético; inspirados en la conducta ejemplar de los gemelos divinos y la fuerza alegórica de la serpiente emplumada en sus diferentes hipóstasis, en un contexto ceremonial e histórico de fuerte carga religiosa.

Research during the era of George Coedès (active approx. 1904-1960s) was defined by the transition from early colonial exploration to the establishment of systematic academic frameworks for Southeast Asian history. As a central figure in organizations like the École française d'Extrême-Orient (EFEO) and the National Library of Thailand, Coedès operated under specific conditions that shaped modern understanding of the region.

This article examines the place and role of women in the Śrīvaiṣṇavasadācāranirṇayam (also known as the Āhnikagranthaḥ), a nineteenth-century manual of daily ritual practice composed by Śrīraṅganātha Yatīndra Mahādeśikaṉ, the 26th Pontiff of the Ahobila Maṭham. While the text sets out in detail the daily duties of Brahmin men in accordance with the broader framework of Sanātanadharma, it devotes only a short section to strīdharma. This study argues that the limited and selective treatment of women in this work, when read alongside the extensive prescriptions addressed to men, offers important insight into how women’s duties, presence, and influence are understood within this tradition. Through a close reading of the Śrīvaiṣṇavasadācāranirṇayam, and by drawing comparisons with other South Indian texts such as Tryambaka’s Strīdharmapaddhati and the Sadanuṣṭhānadarpaṇam (1970), the article shows that what is left unsaid is as significant as what is explicitly stated. By situating the text within the wider Dharmaśāstra tradition and Śrīvaiṣṇava practice, it highlights how expectations concerning women are articulated both directly and indirectly in a manual primarily concerned with everyday rites.

Guilt occupies a central place in Western moral psychology and is deeply embedded in Christian theological frameworks through doctrines of sin, culpability, and redemption. In contrast, classical Indian spiritual traditions articulated in Sanskrit literature lack an exact conceptual or linguistic equivalent of guilt understood as an identity-based moral emotion. This paper examines the philosophical meaning of guilt, traces its emergence and consolidation within Christian theology, and contrasts it with the ethical, psychological, and ontological frameworks of Sanskrit traditions such as Vedānta, Yoga, Sāṃkhya, and Dharmaśāstra. Through analysis of key concepts including sin, original sin, divine judgment, karma, avidyā (ignorance), pāpa, prāyaścitta (rectification), and the ontology of the Self, this study argues that the absence of guilt in Sanskrit spirituality is neither accidental nor deficient but reflects a coherent metaphysical and psychological model of moral error and transformation. The paper concludes by discussing implications for contemporary spiritual practice and moral psychology.

In Ancient India, temples were not only the places of worship, but important places for social life, social trades and for community activities. It also shows how religion, architecture, local trade and urban planning were brought together This study shows how the temple town planning strategies of Srirangam balanced both design and sustainability together. What are the facts and principles behind the balanced planning. This traditional ideas are still useful today. Concepts like walkability, neighbourhoods, energy-efficient buildings, water-sensitive planning, mixed land use, passive cooling techniques etc. This can guide modern urban design to create cities that are sustainable and connected to culture. Key features: Walkable streets, climate-responsible design, natural cooling, water management systems, mixed-land use, temple based economic activity in temple buildings 1.Introduction Temple towns were developed around the important temples and became more than just places of worship. They became the sources of living for the local people, were social, cultural and economic activities took place. The temple usually formed the centre of the town, with streets, markets homes and waterbodies arranged around it. In places like Srirangam, the layout shows a clear order of how these design elements like streets, pathways, public spaces were designed both for religious and daily life purposes. These were also planned as per the climate, using shaded streets, open spaces, waterbodies to keep the environment comfortable. The long-lasting structures show how they thoughtfully planned and built knowledge of these traditional communities.

This study surveys the plurality of body concepts in Hindu thought and practice from the Vedic corpus to Vedānta, classical Āyurveda, Yoga/Sāṅkhya, and Tantra. Rather than positing an unified anthropology, it identifies trans traditional patterns that persist amid doctrinal and practical divergences. Vedic hymns and Brāhmaṇa prose present a cosmomorphic body through micro-meso-macrocosmic homologies (adhyātman/adhiyajña/adhidaivata), epitomized by the Puruṣa hymn and ritual anatomies. The Upaniṣads interiorize these correspondences via systematic schemas – three states (avasthā traya), five sheaths (pañca kośa), three bodies (śarīra traya) – constrained by apophatic discourse. A sociopolitical “body” metaphor (castes originating from the cosmic Puruṣa’s limbs) legitimates hierarchy, later rationalized in Nyāya, Vaiśeṣika, and Mīmāṃsā debates and contested by Buddhist critiques. Āyurveda presents a holistic physiology embedded in cosmic correspondences and frames health as both prerequisite and pathway to liberation (mokṣa). Yoga and Sāṅkhya theorize a dualist psychophysiology that deflates bodily allure while retaining diagnostic body maps. Tantric traditions reconfigure the body as ritual-energetic matrix: subtle anatomy and embodied practices orchestrate somatopsychic transformation toward a “divine body” (divya deha). Across these strata, the body functions as medium of epiphany, discipline, and salvation – simultaneously sacralized and scrutinized. The analysis foregrounds this productive ambivalence: body metaphors render the ineffable present, while hermeneutic stratifications, apophasis, ritualization, and ascetic praxis manage the risks of reification and aesthetic overdetermination of the divine.

H.P. Blavatsky discusses esoteric teachings, emphasizing the importance of purity of mind and the interconnectedness of Lokas and Talas. She explains the significance of the seven steps of Antahkarana, the role of Kama in evolution, and the challenges of subjugating the material body. Blavatsky also touches on the nature of Samadhi, the Astral Light, and the process of achieving Adeptship.

This is an extremely well-informed critical review of the smṛti text subtly weaving in the conditions of readership and challenges of the same in the contemporary era. The review essay succinctly points out that the endeavour by Sridhar has been to initiate the interested readers into a careful reading of this śāstra text, abiding by the parameters necessary for doing so. The essay touches upon the recent controversy which embroiled Manusmrti, sharply pointing out the efficacy of Sridhar's decision on the four verses containing the 'philosophical architecture' of the Manusaṃhitā in its embryonic form, and thus projecting a futuristic vision of a full scale bhāṣya of the text.

Στο παρόν άρθρο γίνεται προσπάθεια σύγκρισης της Ινδουιστικής «Ακάσα» και της Πλατωνικής «θεωρίας της Ανάμνησης», συνεξετάζοντας τις μεταξύ τους συγκλίσεις και αποκλίσεις σε οντολογικό, επιστημολογικό και φιλοσοφικό επίπεδο. Η έρευνα γίνεται βιβλιογραφικά μελετώντας εν συγκρίσει τα πλατωνικά κείμενα για την «Ανάμνηση» καθώς και τις σύγχρονες-κυρίως-ινδουιστικές θεωρίες για την «Ακάσα». Τα ευρήματα καταδεικνύουν θεμελιώδεις ομοιότητες αλλά και σημαντικές διαφορές, που οφείλουμε να παραθέσουμε.