About The Book The idea of politics hardly finds an expression elsewhere as clearly as in Mahābhārata. This work thus investigates the political thought explicit in Śānti-Parva and emphasizes that Mahābhārata is a text in the study of politics, apart from the perception of it being a great epic and a text of high literary value. Whatever be the notion of politics we contemplate upon, it finds an articulation in Mahābhārata. As the Greek tradition of thinking is the base of Western politics, Śānti-Parva of Mahābhārata represents the Indian notion of political thinking, though there remain many similarities and dissimilarities between the two systems. This volume navigates one to how to read Mahābhārata as a political text; the idea of political thoughts, the constituting principles of politics and the political institutions in Śānti-Parva; and the relevance of these political thoughts in modern time. Topics such as daṇḍanīti, origin of state, the seven elements of state, functions of state, types of state, kinship, judiciary and administration are discussed in detail, among many other issues of political importance. The book collects, analyses and examines the internal evidences from Śānti-Parva and also from other parvans of Mahābhārata to reach a decisive conclusion, making the work a composite result of textual analysis, related literature and subjective contemplation. It clearly shows that the idea of politics is not separated from the idea of ethics. Rather they are intertwined. About the Author Dr Priyanka Pandey is an upcoming Sanskrit scholar with a penchant for serious researches on Indian classics. She got her PhD for the thesis, “Perspectives of Rājadharma in Mahābhārata: A Critical Analysis” from Jawaharlal Nehru University, New Delhi. This book Rājadharma in Mahābhārata with Special Reference to Śānti-Parva is an offshoot of her research project. Dr Pandey has presented articles in many national and international seminars and has ten articles published in journals/books of repute to her credit.

It is the aftermath of the war in Volume 8. Ashvatthama kills all the remaining Pandavas—with the exception of the five Pandava brothers—and Panchalas. The funeral ceremonies for the dead warriors are performed. Bhishma’s teachings in the Shanti Parva, after Yudhishthira is crowned, is about duties to be followed under different circumstances.

Saiva Philosophy is an outgrowth of the religion characterized by the worship of the phallic form of God siva. Saivasm as a religion has persisted since the pre-historic time of the archaeological finds of Harappa and Mohenjodaro. It has a continuous history of at least five thousand years. It is a living faith praciced all over India. AN OUTLINE HISTORY OF SAIVA PHILOSOPHY first appeared as part of Volume III of Bhaskari in 1954 in the Princess of Wales Saraswati Bhavan Texts Series. The work is now reprinted as an independent volume to meet an increasing demand of the interested readers and scholars.

Politics and political behaviour have undergone radical changes. We have developed a kind of psyche which is alien. We seem to have lost our moorings. Attempt here has been made to examine some of the basic issues on the subject under study. Object is to place before our readers selected essays which will enable them to formulate viable political philosophy for a happy, healthy and vibrant India of twentieth first century. No claim, therefore, is made to give a connected and complete account on the subject of the volume. Our main effort is at understanding the subject in appropriate perspectives for a future policy for a brighter India. Contents: Introduction, Rajadharma, Thoughts on Polity, Kautilya, The Kural Polity in the Modern Context, The Political Allegory in Kalidasa s Kumarasambhava, Polity and Governance, The Administration of Departments, The State, Swami Dayanand s Concept of the Indian Swaraj, The Striving for Swaraj, Politics of Indian Revolutionaries 1905-1910, Democracy and Political Change in India.

"This work will be very valuable for academic and public libraries supporting prelaw, law, social, and cultural studies. Summing Up: Highly recommended. Upper-level undergraduates through professionals/practitioners; general readers." —CHOICE There are two aspects of scholarship about the legal systems of our day that are especially salient—one being for the first time there is a fair amount of genuine research on legal systems, and two, that this research is increasingly global. As soon as you cross a jurisdictional line, even if it separates countries that are very similar, you enter a different legal system. It cannot be assumed that any particular rule, doctrine, or practice is the same in any two jurisdictions, regardless of how close these jurisdictions are, in terms of history and tradition. The Encyclopedia of Law and Society is the largest comprehensive and international treatment of the law and society field. With an Advisory Board of 62 members from 20 countries and six continents, the three volumes of this state-of-the-art resource represent interdisciplinary perspectives on law from sociology, criminology, cultural anthropology, political science, social psychology, and economics. By globalizing the Encyclopedia′s coverage, American and international law and society will be better understood within its historical and comparative context. Key Features: Includes more than 700 biographical entries that are historical, comparative, topical, thematic, and methodological Presents the rich diversity of European, Latin American, Asian, African, and Australasian developments for the first time in one place to reveal the truly holistic, interdisciplinary virtues of law and society Examines how and why legal systems grow and change, how and why they respond (or fail to respond) to their environment, how and why they impact the life of society, and how and why the life of society impacts in turn these legal systems With borders more porous than ever before, this Encyclopedia reflects the paradoxical reality of modern life, including legal life. This valuable resource aims to present research, along with the theories on which it is grounded, fairly and comprehensively and is a must-have for all academic libraries.

This book challenges the view, common among Western scholars, that precolonial India lacked a tradition of military philosophy. It traces the evolution of theories of warfare in India from the dawn of civilization, focusing on the debate between Dharmayuddha (Just War) and Kutayuddha (Unjust War) within Hindu philosophy. This debate centers around four questions: What is war? What justifies it? How should it be waged? And what are its potential repercussions? This body of literature provides evidence of the historical evolution of strategic thought in the Indian subcontinent that has heretofore been neglected by modern historians. Further, it provides a counterpoint to scholarship in political science that engages solely with Western theories in its analysis of independent India's philosophy of warfare. Ultimately, a better understanding of the legacy of ancient India's strategic theorizing will enable more accurate analysis of modern India's military and nuclear policies.

The Papers, Comprising This Book, Presented At The National Seminar In 2004 At Dharwar Cover A Wide Subject Matter From The Vedas To The Classical Sanskrit Literature Highlighting Their Relevance Today.

Known as Bhishma Pitamaha, Bhishma was actually Devavratha, King Shanthanu and Mother Ganga’s son. He received a boon from his father that he could choose his own time of death. He vowed never to get married and remained the constant guide, teacher, philosopher and friend to the Pandavas and the Kauravas. He kept his promise of never contesting the King’s throne . Accordingly, after his father’s death he made his brothers, Chitrangada and later, Vichitravirya, the kings. After both died, his mother requested him to get married and beget children to continue the lineage but he refused to break his vow. Later, Vedavyasa blessed Vichitravirya’s queens, Ambika and Ambalike, due to which Dhritarashtra and Pandu were born. Vidura was born to Ambika’s maid. Amba nursed a grudge against Bhishma and asked Parashurama to kill him. Both of them got into a mighty duel and both were advised to stop as they were equal to each other. Bhishma led the Kauravas in the Mahabharatha war but he loved the Pandavas very much and in fact, advised them on how to bring an end to the war. Even when he lay on his bed of arrows he begged Duryodhana to make peace with the Pandavas. As his hour of death approached, Krishna asked Dharmaraja to get all his doubts about dharma, artha, kama and yoga clarified from the learned Bhishma. Bhishma spent 58 nights on the bed of arrows and only after uttarayana set in, he blessed the Pandavas, took SriKrishna’s permission and breathed his last. Our other books here can be searched using #BharathaSamskruthiPrakashana