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The Milinda Panha is, with good reason, a famous work of Buddhist literature, probably compiled in the first century B.C. It presents Buddhist doctrine in a very attractive and memorable form as a dialogue between a Bactrian Greek king, Milinda, who plays the `Devil`s Advocate` and a Buddhist sage, Nagasena. The topics covered include most of those questions commonly asked by Westerners such as If there is no soul, what is it that is reborn? and If there is no soul, who is talking to you now? This abridgement provides a concise presentation of this master-piece of Buddhist literature.
Seeing the radiant face of Ma Anandamayi and hearing her laughter you guess that she is an incarnation of Joy. Touched by the caress of Her glance you know that her heart is overflowing with love for all beings. Listening to Her teaching so simple and clear you understand that She is in possession of all Wisdom. But one cannot say whether it is Joy, Love or Wisdom that is the source of all this for with Her all therr are inextricably and indissolubly mingled one coluld not exist without the others. The joy which Ma anandmayi lives is not that which we know in worldly life, where pleasure and pain, hope, regret and disillusionment, attraction and repulsion follow on each other's heels, born one of another. Nor is it an egocentric calm of stoic rigidity that erects around itself an rampart of indifference. Hers is an overflowing, irrepressible joy that expresses itself in gaiety, that knows no obstacles, because it is deeply rooted in the Absolute, beyond the dualities of good and evil, of 'I' and 'not-I', of pleasant and unpleasant, because its unshakable base is Love and Wisdom.
This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1976.
The Candellas of Bundelkhand formed one of the most prominent dynasties that flourished for some centuries before the establishment of Islam as an Imperial Power in this sub-continent. They are known in history not only for their political sagacity, but also for their direct association with the art and architecture that developed in Khajuraho and its neighbourhood. The book deals, in a comprehensive manner, with the history of the early rulers of Khajuraho, in fourteen chapters. Chs. I and II deal with the origin of the Candellas and define their territory. Ch. III traces their history from Nannuka to Harsa. Chs. IV to VII recount the rise of their power under Yasovarman and Dhanga, their struggles with the Muslims under Ganda and Vidyadhara and their conflicts with Cedis under Vijayapala, Devavarman and Kirtivarman. Ch. VIII is devoted to the rulers from Sallaksanavarman to Madanavarman. Ch. IX describes Caha-mana- Candella rivalry and the fall of Mahoba. Ch. X deals with the temporary restoration of Candella power under Trailokya-varman. Chs. XI to XIV give a vivid picture of political, social, eco-nomic, religious and cultural life of Bundel-khand and offer a survey of its magnificent temples and sculptors.
The kiratas janapadas, kingdoms, principalities, urban culture, subjugation by the contemporary rulers, dynastic rule in northern India and Nepal, based on a large number of rare sources have received extensive and deep attention in a subtle and penetrating way. The author has brought to light several valuable facets relating. The work is based on interdisciplinary research. The author has critically examined the relevance of historical, anthropological and linguistic data. The work is of immense academic value not only for historians but also for anthropologists and linguists.
This volume focuses on the religious shrine in western India as an institution of cultural integration in the period spanning 200 BCE to 800 CE. It presents an analysis of religious architecture at multiple levels, both temporal and spatial, and distinguishes it as a ritual instrument that integrates individuals and communities into a cultural fabric. The work shows how these structures emphasise on communication with a host of audiences such as the lay worshipper, the ritual specialist, the royalty and the elite as well as the artisan and the sculptor. It also examines religious imagery, inscriptions, traditional lore and Sanskrit literature. The book will be of special interest to researchers and scholars of ancient Indian history, Hinduism, religious studies, architecture and South Asian studies.
Presents the Hindu religious tradition's major events, individuals, texts, sects, and concepts in the context of its historical development through various periods.
In the religious landscape of early medieval (c. AD 600-1200) Bihar and Bengal, poly-religiosity was generally the norm than an exception, which entailed the evolution of complex patterns of inter-religious equations. Buddhism, Brahmanism and Jainism not only coexisted but also competed for social patronage, forcing them to enter into complex interactions with social institutions and processes. Through an analysis of the published archaeological data, this work explores some aspects of the social history of Buddhist, Brahmanical and Jaina temples and shrines, and Buddhist stūpas and monasteries in early medieval Bihar and Bengal. This archaeological history of religions questions many ‘established’ textual reconstructions, and enriches our understanding of the complex issue of the decline of Buddhism in this area. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka.
The Sanskrit Mahabharata is one of the greatest works of world literature and pivotal for the understanding of both Hindu traditions and wider society in ancient, medieval and modern South Asia. This book presents a new synthesis of philological, anthropological and cognitive-linguistic method and theory in relation to the study of narrative text by focusing on the form and function of the Mahabharata in the context of early South Asia. Arguing that the combination of structural and thematic features that have helped to establish the enduring cultural centrality of religious narrative in South Asia was first outlined in the text, the book highlights the Mahabharata’s complex orientation to the cosmic, social and textual past. The book shows the extent to which narrative is integral to human social life, and more generally the creation and maintenance of religious ideologies. It highlights the contexts of origin and transmission and the cultural function of the Mahabharata in first millennium South Asia and, by extension, in medieval and modern South Asiaby drawing on both textual and epigraphic sources. The book draws attention to what is culturally specific about the origination and transmission of early South Asian narrative and what can be used to enrich our orientation to narrative in human social life more globally.