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The Rise of Wisdom Moon was composed during the mid-eleventh century by Krishna mishra, an otherwise unknown poet in the service of the Chandella dynasty, whose cultural and religious capital was Khajuraho. The early popularity of Krishna mishra’s work led to its frequent translation into the vernaculars of both North and South India, and even Persian as well. Famed as providing the enduring model of the allegorical play for all subsequent Sanskrit literature, The Rise of Wisdom Moon offers a satirical account of the conquest of the holy city of Benares by Nescience, of the war of liberation waged by the forces of Intuition, and of the freedom of the Inner Man that then follows the rise of Wisdom. But at the outset, when Nescience still has the upper hand, with minions like Lord Lust, such developments seem unlikely.
Paradiseor the ordered universe or the cosmosbegan with the discovery of time and its revelation that the universe operates according to universal laws. As Earth's people endeavored to live in harmony with these newfound principles, Paradise evolved into a religion as well as a science, and its truths were meticulously recorded in the myths and symbols that are the archives of preliterate peoples worldwide. The Rise and Fall of Paradise follows Paradise from its distant prehistoric beginnings through the many millenniums of its evolution to its destruction in the Fall. Though now deemed irretrievably lost, enough of the ancient Paradise's scattered symbolism survives to offer an alternative perspective on how life might be lived on this Earth.
This volume considers the Prabodhacandrodaya Nāṭaka (c. 1760 CE), an allegorical drama composed by Brajvāsīdās in Brajbhāṣā. It contributes to the study of vernacular nāṭakas with its first complete English translation. Moreover, the critical analysis shows that the foundational Sanskrit texts for Vedānta and those for Bhakti play a part in the Prabodhacandrodaya Nāṭaka's philosophical and religious edifice. At the same time, the investigation demonstrates that Brajvāsīdās expresses several philosophical ideas by adaptively reusing the Rāmcaritmānas by Tulsīdās (c. 1574 CE). Brajvāsīdās composes a dohā by combining one line of his invention with a line from the Mānas. This method is employed throughout all the personified metaphysical concepts. That Brajvāsī not only read Bhakti but also Vedānta through the Rāmcaritmānas highlights the philosophical and literary creativity in 18th c. North India. It points to the necessity to rethink the sources of Vedānta philosophies, by including works non-conventional for language and genre, because not in Sanskrit and not śāstras. Such sources may not be original in their contribution per se but are essential to understand how early modern philosophy was done, conceived and transmitted.
The Full Moons is an exploration of the Sun the Moon, the Truth and their interrelation, and it is the culmination of over ten years of letters the author has written on esoteric astrology. A compendium of topics in esoteric astrology, it explores the emerging universal spirituality, gradually unfolding through the current decades as seen from the perspective of topical world events, even though the principles investigated therein are timeless. The twelve astrological signs each give a unique insight into various aspects of spirituality, and each one has its own story to tell on the great evolutionary path of the soul. Because the soul is so dear to us, even though the subject matter of the book is esoteric in its presentation, there is something in its pages for everyone, whether or not you have an astrological background. Ultimately, this book can be used as reference material for the times of the full moon each month and for specified times in between. The book is extensively indexed for ease of reference and it contains abundant reference material in the appendices, along with a glossary of esoteric terminology.
Volume Two of "Drona" begins in the aftermath of tragedy. As evening falls, Arjuna journeys wearily back to camp and is greeted by the ashen faces of his brothers. Before they speak, he guesses the worst. And the worst is right: his son Abhimanyu is dead. Arjuna is inconsolable. Insensible with rage, he vows to take revenge on the boy’s killers. He swears that if they are not dead before another day passes, he will set himself alight. The world seems to shudder at his words.
Received wisdom has it that Buddhism disappeared from India, the land of its birth, between the thirteenth and fourteenth centuries, long forgotten until British colonial scholars re-discovered it in the early 1800s. Its full-fledged revival, so the story goes, only occurred in 1956, when the Indian civil rights pioneer Dr. B.R. Ambedkar converted to Buddhism along with half a million of his Dalit (formerly "untouchable") followers. This, however, is only part of the story. Dust on the Throne reframes discussions about the place of Buddhism in the subcontinent from the early nineteenth century onwards, uncovering the integral, yet unacknowledged, role that Indians played in the making of modern global Buddhism in the century prior to Ambedkar's conversion, and the numerous ways that Buddhism gave powerful shape to modern Indian history. Through an extensive examination of disparate materials held at archives and temples across South Asia, Douglas Ober explores Buddhist religious dynamics in an age of expanding colonial empires, intra-Asian connectivity, and the histories of Buddhism produced by nineteenth and twentieth century Indian thinkers. While Buddhism in contemporary India is often disparaged as being little more than tattered manuscripts and crumbling ruins, this book opens new avenues for understanding its substantial socio-political impact and intellectual legacy.
Body and Cosmos presents a series of articles by renowned Indological scholars on the early Indian medical and astral sciences. It is published on the occasion of the 70th birthday of Professor Emeritus Kenneth G. Zysk.
Cover -- Half Title -- Title -- Copyright -- Contents -- Preface -- Acknowledgments -- Note on the Translations and Transliterations -- Timeline: Relevant Events and Historical Developments -- ONE. The Three Human Aims -- TWO. The Influence of the Arthashastra on the Kamasutra -- THREE. Dharma and Adharma in the Arthashastra -- FOUR. Adharma and Dharma in the Kamasutra -- FIVE. Glossing Adharma with Dharma -- SIX. Skepticism and Materialism in Ancient India -- SEVEN. Epilogue: Dhairma and the Subversion of Science -- Notes -- Bibliography -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- P -- Q -- R -- S -- T -- U -- V -- W -- Y
The great war of the Maha bharata is over. Or is it? This is a single extended family wracked in conflict. Both sides succumbed to treachery. Ashva tthaman, the young leader of the three survivors on the losing side, is incensed at his father’s murder. He returns after dark to the now sleeping encampment. The sacrifice of the unsuspecting champions, the "Dead of Night," ensues. The five sons of Pandu have escaped. After a final confrontation, a missile crisis, Ashva tthaman concedes defeat but redirects his missile into the wombs of the victors’ women. They miscarry, and cannot hope for more children. Now the survivors, victors and vanquished, must struggle to comprehend their loss. "The Women" of both sides are confronted by their men’s mangled corpses in a masterpiece of horror and pathos. But their potent curses must be curbed to usher in a new era. Maha bharata Books Ten and Eleven give voice to the vanquished, to the psychology of loss and the conflicting desires for understanding and revenge.