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" ... Discussion of the key issues relating to the security and development concerns of the countries of South Asia ..."--[vii].
Bitzinger examines the phenomenon of attempted self-reliance in arms production within Asia, and assesses the extent of success in balancing this independence with the growing requirements of next-generation weapons systems. He analyzes China, India, Japan, South Korea, and Southeast Asia. The overarching question in the book is whether self-reliance is a strategically viable solution for development and manufacturing of arms. Given the ever-changing dynamics and increasing demand for sophisticated next-generation weaponry, will these countries be able to individually sustain their domestic defense industries and constantly update their technologies? This is the first book to analyze arms production from a regional perspective.
The author asks to what extent a knowledge of the concepts of yoga may prepare the way to a better understanding of Indian archaeology. The yoga at the basis of this study is that which forms the core of the Tantras. In the first chapter the author surveys the system of Tantrik yoga. He then continues with a discussion of the various forms of yantras, that is all the means employed by yogis in their meditational exercises as aids to the concentration of thought. The author provides in-depth studies of ritual objects of the Lamaistic cult in Tibet and Nepal, the sacred cemeteries of Nepal, and pantheons in Java and Bali.
The mythology of the two epics of India, the Mahābhārata and the Rāmāyaṇa.
This volume strikes a new note in the study of Indian epics-the Ramayana and the Mahabharata. In it, for the first time, mythology is dissociated from the running threads of both the epic texts. The mythology of the two epics of India represents in general the belief of the people of Northern India along the lower Ganges within a few centuries of the Christian era. For the Mahabharata, the time from 300 B.C. to 400 A.D. The Mahabharata as a whole is later than the Ramayana, which is metrically more advanced and the work of one author. The rougher epic form of the Mahabharata, represents a life less rude than depicted in the Ramayana, and work of many hands and of different times. Epic mythology is, however, is fairly consistent. There is no great discrepancy between the character of any one god in the Mahabharata and that of the same god in Ramayana. Nor is the character of gods very different in different parts of the Mahabharata, save for the sectarian tendency to invert the positions of the three highest gods in favour of the sect.