Puranas are not Itihas or history as it is understood in the West. A proper interpretation of Itihas and the Puranas would be to regard them as the words of seers who availed themselves of the available literature and classified it into various tomes of ancient life that contributed handsomely in forming the psyche of the East. In truth, there is a body of writings which are popular expositions of inherited truths amongst the people at large. Dharma, as the chief factor in shaping of human life, is the underlying motive of these ancient scriptures. Nevertheless, whatever the content and period of several Puranas including the Markandeya Purana may be, they embody ancient legends as the very name Purana signifies.

Retold in simple language, underlining importance of each Purana, with a lucid summary.

Explores the contemporary nature and the diverse narratives, rituals, and performances of the Navar?tri festival. Nine Nights of the Goddess explores the festival of Navarātri—alternatively called Navarātra, Mahānavamī, Durgā Pūjā, Dasarā, and/or Dassain—which lasts for nine nights and ends with a celebration called Vijayadaśamī, or "the tenth (day) of victory." Celebrated in both massive public venues and in small, private domestic spaces, Navarātri is one of the most important and ubiquitous festivals in South Asia and wherever South Asians have settled. These festivals share many elements, including the goddess, royal power, the killing of demons, and the worship of young girls and married women, but their interpretation and performance vary widely. This interdisciplinary collection of essays investigates Navarātri in its many manifestations and across historical periods, including celebrations in West Bengal, Odisha, Karnataka, Maharashtra, Tamil Nadu, Uttar Pradesh, and Nepal. Collectively, the essays consider the role of the festival's contextual specificity and continental ubiquity as a central component for understanding South Asian religious life, as well as how it shapes and is shaped by political patronage, economic development, and social status.

About 16 centuries ago, an unknown Indian author or authors gathered together the diverse threads of already ancient traditions and wove them into a verbal tapestry that today is still the central text for worshippers of the Hindu Devi, the Divine Mother. This spiritual classic, the Devimahatmya, addresses the perennial questions of the nature of the universe, humankind, and divinity. How are they related, how do we live in a world torn between good and evil, and how do we find lasting satisfaction and inner peace? These questions and their answers form the substance of the Devimahatmya. Its narrative of a dispossessed king, a merchant betrayed by the family he loves, and a seer whose teaching leads beyond existential suffering sets the stage for a trilogy of myths concerning the all-powerful Divine Mother, Durga, and the fierce battles she wages against throngs of demonic foes. In these allegories, her adversaries represent our all-too-human impulses toward power, possessions, and pleasure. The battlefields symbolize the field of human consciousness on which our lives' dramas play out in joy and sorrow, in wisdom and folly. The Devimahatmya speaks to us across the ages of the experiences and beliefs of our ancient ancestors. We sense their enchantment at nature's bounty and their terror before its destructive fury, their recognition of the good and evil in the human heart, and their understanding that everything in our experience is the expression of a greater reality, personified as the Divine Mother.

A gorgeous, lucid rendering of the majestic conclusion to the Mahabharata As an epilogue to the greatest epic of all time, the Harivamsha further elaborates on the myriad conflicts of dharma and the struggle between good and evil. Stories abound—from the cosmogony of the universe to the legends of the solar and lunar dynasties and even a foreshadowing of kali yuga in the future. At the centre of all these magnificent tales is the mercurial figure of Krishna, whose miraculous life and wondrous exploits are recounted with vivid detail. In offering a glimpse into Krishna’s life—as a mischievous child, as an enchanting lover, as a discerning prince—this luminous text sheds light on many questions left unanswered in the Mahabharata. Brimming with battles and miracles, wisdom and heroics, philosophical insight and psychological acuity, Bibek Debroy’s splendid translation of the Harivamsha is absolutely essential reading for all those who love the Mahabharata.

The Puranas are not merely history books in the accepted sense of the term but they do give a mine of information about the ancient life or the time when our values were taking roots. Since they record not only history and geography, but also the essence of our jurisprudence and subjects of practical value and its relevance, it perhaps never wanes. In order to help the gen-next know and appreciate the span of our achievement, it is essential for it to have a comprehensive version of our Puranas. The language and style of narration have been kept as near to the modern parlance so as to help the reader get the crux of the text. This Skanda Purana is an important to me of the series as it contains varied descriptions of our ancient heritage. Curiously enough, the now widely popular story: the ‘Satyanarayan Katha’ owes its origin to this very Purana. It is hoped our discerning readers would accord a warm welcome to Skanda Purana as they did to the earlier Puranas of the present series. We would welcome any suggestion from our readers to make the present series more relevant and meaningful.

(Sarup)