ABOUT THE BOOK:The Chandogya Upanisad: The culture it reflects is remote and archaic, the texture of its ritualistic and contemplative symbolism thick and dense--virtually a closed book for us moderns. A sustained self-submitting attentiveness, howeve

The Chandogya Upanisad: The culture it reflects is remote and archaic, the texture of its ritualistic and contemplative symbolism thick and dense-virtually a closed book for us moderns. A sustained self-submitting attentiveness, however, discloses its language as resonating disturbingly modern notes, focusing our attention on many of our pathologies as well as our possibilities, pathologies and possibilities that have escaped the notice of us moderns. The spirit of quiet hermeneutics that characterizes this study illumines many an opaque spot in this text, solves many an interpretive puzzle, turns many of its 'archaic naivetes' into living and compelling profundities. We are made to realize that what some moderns call Gestell is far more primordial than they would envisage it to be, far more ominous and primitive, tragic and persistent. A radical transformation is required, an ontological transformation. Not mere 'a masterly exposition' of an ancient text is, therefore, this study, but 'an authentic springboard for fresh philosophical thinking fecundating (the) two shores of the human experience: East and West'. The first three (published) Vols. are on (i) Isa, Kena, Katha and Prasna Upanisads; (ii) Mundaka and Mandukya Upanisad with Gaudapada Karika; (iii) Taittiriya and Aitareya Upanisads.

The Chandogya Upanisad: The culture it reflects is remote and archaic, the texture of its ritualistic and contemplative symbolism thick and dense-virtually a closed book for us moderns. A sustained self-submitting attentiveness, however, discloses its language as resonating disturbingly modern notes, focusing our attention on many of our pathologies as well as our possibilities, pathologies and possibilities that have escaped the notice of us moderns. The spirit of quiet hermeneutics that characterizes this study illumines many an opaque spot in this text, solves many an interpretive puzzle, turns many of its `archaic naivetes` into living and compelling profundities. We are made to realize that what some moderns call Gestell is far more primordial than they would envisage it to be, far more ominous and primitive, tragic and persistent. A radical transformation is required, an ontological transformation. Not mere `a masterly exposition` of an ancient text is, therefore, this study, but `an authentic springboard for fresh philosophical thinking fecundating (the) two shores of the human experience: East and West`. The first three (published) Vols. are on (i) Isa, Kena, Katha and Prasna Upanisads; (ii) Mundaka and Mandukya Upanisad with Gaudapada Karika; (iii) Taittiriya and Aitareya Upanisads.

Gaudapada was one of the world’s greatest philosophers in seventh-century India. He invokes the mystical symbol ‘AUM’ (pronounced as ‘ohm’) pointing to the three states of consciousness (waking, dreaming and deep sleep) and the nature of reality itself. In the text on which this book is based, he writes that the waker, dreamer and deep-sleeper are like the roles that an actor plays at various times. All three states are the result of ignorance and error. Who we really are is the fourth aspect – the actor himself. If you see or feel a ‘thing’, then that ‘thing’ is not ‘real.’ So the waking world is no more real than the dream. ‘You’ have never been born. Nothing has ever been created. Causality is a myth. Discover your true nature to be Existence-Consciousness, without limitations, undivided and infinite, prior to time and space. Incredible? Read...and be convinced by the irrefutable logic of Gaudapada.

The Paramarthasara, or ‘Essence of Ultimate Reality’, is a work of the Kashmirian polymath Abhinavagupta (tenth and eleventh centuries). It is a brief treatise in which the author outlines the doctrine of which he is a notable exponent, namely nondualistic Saivism, which he designates in his works as the Trika, or ‘Triad’ of three principles: Siva, Sakti and the embodied soul (nara). This book presents, along with a critically revised Sanskrit text, the first annotated English translation of both Abhinavagupta’s Paramarthasara and Yogaraja’s commentary.

Ashtanga Yoga: Practice and Philosophy is the first book of its kind, presenting a comprehensive guide to all eight limbs of Ashtanga Vinyasa Yoga. Join author Gregor Maehle, a seasoned yogi and compassionate teacher, as he guides you through: • the history and lineage of yoga • the fundamentals of breath, bandhas (energy locks within the body), drishti (the focal point of the gaze), and vinyasa (sequential movement) • a detailed breakdown of the asanas of the Ashtanga Primary Series, following the traditional vinyasa count • a lively and authentic rendering of the complete Yoga Sutra of Patanjali, yoga's ancient sacred text • a glossary of yoga terminology In the asana section, Maehle describes each posture with clear, meticulous instructions, photographs, anatomical illustrations, and practical tips. Information on the mythological background and yogic context of specific postures brings further insight to the practice. In the philosophy section, Maehle illuminates the Yoga Sutra using the major ancient commentaries as well as his own insights. This volume makes the entire path of Ashtanga Yoga accessible to modern practitioners. Both practical guide and spiritual treatise, Ashtanga Yoga is an excellent introduction to the eight limbs of yoga and an invaluable resource for any yoga teacher or practitioner.

The Chandogya Upanisad: The culture it reflects is remote and archaic, the texture of its ritualistic and contemplative symbolism thick and dense-virtually a closed book for us moderns. A sustained self-submitting attentiveness, however, discloses its language as resonating disturbingly modern notes, focusing our attention on many of our pathologies as well as our possibilities, pathologies and possibilities that have escaped the notice of us moderns. The spirit of quiet hermeneutics that characterizes this study illumines many an opaque spot in this text, solves many an interpretive puzzle, turns many of its 'archaic naivetes' into living and compelling profundities. We are made to realize that what some moderns call Gestell is far more primordial than they would envisage it to be, far more ominous and primitive, tragic and persistent. A radical transformation is required, an ontological transformation. Not mere 'a masterly exposition' of an ancient text is, therefore, this study, but 'an authentic springboard for fresh philosophical thinking fecundating (the) two shores of the human experience: East and West'. The first three (published) Vols. are on (i) Isa, Kena, Katha and Prasna Upanisads; (ii) Mundaka and Mandukya Upanisad with Gaudapada Karika; (iii) Taittiriya and Aitareya Upanisads.

One of the great classics of European literature, Faust is Goethe's most complex and profound work. To tell the dramatic and tragic story of one man’s pact with the Devil in exchange for knowledge and power, Goethe drew from an immense variety of cultural and historical material, and a wealth of poetic and theatrical traditions. What results is a tour de force illustrating Goethe’s own moral and artistic development, and a symbolic, cautionary tale of Western humanity striving restlessly and ruthlessly for progress. Capturing the sense, poetic variety, and tonal range of the German original in present-day English, Stuart Atkins’s translation presents the formal and rhythmic dexterity of Faust in all its richness and beauty, without recourse to archaisms or interpretive elaborations. Featuring a new introduction by David Wellbery, this Princeton Classics edition of Faust is the definitive English version of a timeless masterpiece.

Christian Missionaries worked hard to convert immigrants. Their first order of business was to denigrate Hinduism, designate Hindus as heathen, and disparage their culture, food and even attire. Immigrants stubbornly resisted, led by the tiny educated elite, including Brhmaas whom we call Brahmins. Conversion was a failure at least up to the end of the 19th century but picked up a self-generating momentum thereafter. The result is that the share of Hindus in Guyana’s Indian population declined from 83.5 percent in 1880 to 62.8 percent in 2012. The largest portion of the contraction was lost to Christianity. The loss notwithstanding, even a casual observer would conclude that Guyanese Hindus, at home and in the Diaspora, are a very religious people. Many of us do a jhandi or havan once annually; others do the more elaborate and costlier yajña, where everyone is welcome, once or twice in their lifetime. Most of us do a short daily puja – prayers, offerings, reading the stras and listening to bhajan – in our homes. An important, but perhaps unintended, way immigrants countered conversion to Christianity was an unplanned movement towards a “synthesis” that brought Hindus, regardless of caste or sect, under a “unitary form of Hinduism.” The “synthesis” began around the 1870s and was completed by the 1930s to the 1950s. Guyanese Hindus call the unified corpus of religious beliefs and practices that emerged from the “synthesis” Sanatana Dharma. Ramesh Gampat labels it Plantation Hinduism in this path-breaking book. The book argues that the brand of Hinduism practiced is inconsistent with Sanatana Dharma, called Vednta by the more philosophically inclined. Plantation Hinduism features an extraordinary dependence upon purohits (pandits), which has anaesthetized the Hindu mind and render him unable to think, question and inquire when it comes to Dharma. Rituals and bhakti have been degraded and turned into desire-motivated worship; devats have been misconstrued as Brahman rather than as limited manifestation of the one non-dual pure Consciousness; belief in the multiplicity of gods encourages image worship; and superstitions anchor Guyanese Hindus to tradition and mere belief. Plantation Hinduism is little more than desire-motivated actions, dogmas and superstitions. Absent is the idea that Sanatana Dharma is a spiritual science no less scientific than hard sciences, such as physics and astronomy. The central message of Vednta is the innate divinity of every person and the freedom to realize that divinity through anubhava, direct personal experience of Supreme Reality.