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Kashmir Saivism / Sharma, Lakshmi Nidhi
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Kashmir Saivism
Sharma, Lakshmi Nidhi
 
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List Price : US$ 34.79
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  Book ID : 9229
  ISBN-10 : 81-217-0111-2 / 8121701112
  ISBN-13 : 978-81-217-0111-2 / 9788121701112
  Place of Publication : Delhi
  Year of Publication : 1996
  Edition : (Third Revised Edition)
  Language : English
  ix, v, 373p., 23 cm.
   
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 CONTENTS
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CONTENTS:-

Part I: THE TWO APPROACHES:
I. THE TWO APPROACHES:
1. Metaphysics as the Doctrine of Salvation:
The Ego-conflict, the Search, Transvaluation of Values, Introversion, Freedom through Knowledge, Transcendental Consciousness, Nirvana, Kaivalya and Purnatva Approaches, Advaita as the Final aim

2. The Two Approaches:
Purnatva and Kaivalya approaches in the Saiva and Vedantic traditions, The two paths and their Differences, Vedas and Agamas

II. ADVAITISM IN THE VEDANTA:
1. Advaitism in Indian Philosophy
2. Advaitism in the Upanisads:
Upanisads as Vedanta, Emphasis on Knowledge, Identity between Atman and Brahman, Cosmic and Acosmic Views, Maya

3. The Samkhya Dualism:
Systematization, from Monism to Dualism, Inconsistencies in Dualism, Samkhya Impact

4. Anatmavada Advaitism:
Rejection of Substance-view, Doctrine of Momentariness, Buddhist Advaitism, Madhyamika and Yogacara.

5. Advaita in Buddhism and Vedanta:
Buddhist and Vedanta Advaitism, their Similarities, Impact of Buddhist Advaitism

6. The Advaita Vedanta:
Vedantism and Samkhya, Gaudpada, Samkara as a Vedantin.

III. EMERGENCE OF SAIVA ABSOLUTISM:
1. Atmavada and Anatmavada Controversy and the emergence of Saiva Absolutism:
The Impact of Vedanta Advaitism, growth of Isvaradvayavada in Kashmir, Two-fold Absolutistic Awareness, Integral Logic

2. Kashmir Saivism and other Systems:
Recognition of Purna Advaitism, Kashmir Saivism Samkhya and Samkara

3. Kashmir Saivism:
Monistic Saiva Agamas, Schools of Kashimir Saivism - The Krama, as the Path of Knowledge, Saktopaya, Kaulism, Synthesis of Bhoga and Moksa Kulacara, the path of will, Sambhavopaya, Pratyabhijna, path of Recognition of Anupaya

Part II: TRANSCENDENTAL RECOGNITION:
IV. Transcendental Recognition
1. Transcendental Recognition:
Nature of Recognition, Cognition as Recognition, Knowledge as self-knowledge, recognition of self.

2. Error:
Theories of Error-asatkhyati, Atmakhyati, Anyathakhyati, Akhyati, Anirvacaniya Khyati, Apurna Khyati

V. NATURE OF KNOWLEDGE:
1. Nature of Knowledge:
Transcendental Unity of Consciousness, Luminosity as 'I' or the Lord, knowledge as the power of the subject.

2. Determinate and Indeterminate Knowledge
3. Pramana:
Pramana, the Great Light, Samvid or Citi alone as Pramana, Perception, Inference, Agama

4. Triad of Powers:
Pramana, Sakti, Smrti Sakti, Apohana Sakti, Memory, Refutation of Buddhist Theory, Memory in Saivism: Memory, Error and Imagination

5. Abhasavada:
Knowledge as I-consciousness, Object as Abhasa, Vastu, Tattva, Prameya Identical

6. Some Objections against Abhasavada
7. Relations:
Relation as Real, its Nature, Unity and Multiplicity, Relations etc. in Vedanta

Part III: THE ABSOLUTY REALITY:
VI. THE Conception OF ABSOLUTE:
1. Absolutism: A Problem:
Comparative Studies in absolutism, the absolute in-itself and the absolute-for-us, Positive and negative approaches, absolute-in-itself in the two approaches

2. Absolute and Reason:
Reason and the Knowledge of Absolute, Intuition, Logic of the Absolute, Faith and Reason, Role of Scriptures

3. The Two Negations:
Samkhya Dualism and its Impact, Criticism of the Negations of the Anatmavadin and Atmavadin.

4. The Conception of Absolute:
Absolute as free being, Prakasa Vimarsa, Saccidananda (Tatastha and Svarupa Laksana). Puna Aham, Absolute Subject, Absoluteness of self-consciousness, Vedantic absolute as Pure Wintness Consciousness

5. The Absolute and Godhead:
Siva as both Personal and Impersonal, Brahman as Indeterminate

VII. THE ABSOLUTE AND MANIFESTATION:
1. The Absolute and Causality:
Siva as the True cause, Matter or Pure-consciousness cannot be the cause, Creation as Externalization of Consciousness, Manifestation of ideas, Vivartavada in Vedanta

2. The How and the Why of Creation:
Manifestation due to Freedom, Free will, Higher and Lower Creation, Creation through Limitation, Thirty-six Tattvas, Creation as Sport, Spontaneous overflow of Ananda

3. The Problem of Evil:
The Existence of Evil, Evil as a Result of Karmas, Everything Identical with Siva.

4. The Eternal Perfection of the absolute and Finite Process:
Reality of the Finite, Change as Ideal, Inexhaustible Nature of Infinity, Realism and illusionism, Vedanta illusionism

5. The Absolute and the Individual:
Individual as a Manifestation of the absolute, both Identical, Difference due to Ignorance

6. The Indeterminate and the Determinate
7. Unity and Multiplicity
8. Absolute and Negation

VIII. Sakti:
1. Universality of Saktis, Saktineither absolute Norillusory, Relationship between Siva and Sakti, Samarasya, Tadatmya, Evolution of Sajtum Sakti as Maya

Part IV: THE Spiritual DISCIPLINE:
IX. The Nature of self
1. Knowledge of the self
2. Discrimination between Self and Non-self:
Saiva Integral Method, Different Views as the Roles of self, Discriminative Method in Vedanta

3. The True Nature of Self:
Puma Aham and Atman, Free Consciousness, Criticism of Atmavada and Anatmvada, self as Prakasa-Vimarsa

4. Atman and Jiva:
Jivatva as a Manifestation of Free will, Seven Experiencers, analysis of the Four States

X. BONDAGE AND LIBERATION:
1. Bondage:
Difficulties in Svatantryavada Three Gunas, Deliberate fall, Theory of Mala, Mayavada

2. Liberation:
Are Bondage and Release Automatic? Moksa as Purnatva or Purna Ahmta, Vedanta emphasis on Purity

3. Divine Grace and Individual efforts
4. Means of Attaining Release:
Diksa, Two Kind of Ignorance and their Removal, Synthesis of Knowledge and Action, the Four Upayas

5. The Liberated Soul:
Gradual Liberation, Jivanmukti, Purnatva, Integration and Harmony Synthesis of Knowledge and Devotion, Moksa as Kaivalya

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 DESCRIPTION
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Kashmir Saivism sustains a probing dialogue of the Saiva integralist with Vedantic illusionism and Buddhist nihilism. This system has stood the test of time and is attracting attention after a lapse of many centuries. By pronouncing a vigorious affirmation, it shows the futility of the charge that the Indian Mind is world-negating. It provides an ultimate remedy for what Jung calls 'the general neurosis of our times'. The new generation of today would find that the mystical Siva consciousness attained through this path is free from the evils of drug-induced 'psychedelic nirvana'.

The present Study is the first attempt to provide a critical account of absolutistic Saivism. While expounding the Saiva approach in relation to Vedanta advaitism, it takes up with commendable lucidity and thoroughness a detailed discussion of some important problems of philosophy and religion. Rather than approaching the subject historically, the author treats the subject conceptually. Though both approaches, in the author's judgement, are fully consistent and justified from their own points of view, Kashmir Saivism, however, represents a novel world-affirming attitude which rejects all dualities, bipolarities and conflicts, and harmonizes them in the supreme vision of Siva.

The work is divided into four parts. In the first part the author analysis 'the two approaches' of Saiva and Vedanta absolutisms. Theories of recognition' and knowledge have been discussed in the second pan. The third part contains a detailed critical exposition.

Of the nature of reality. The conceptions of self, bondage and freedom have been analyzed in the last part. Besides analyzing critically the Saiva approach to important Metaphysical and Religious issues, throughout the book fruitful comparisons have been drawn between the key concepts of the two absolutistic traditions.

This book, the fruit of serious and sustained research, is a highly distinctive contribution to the subject. The author brings out fully the historical and contemporary significance of Kashmir Saivism. The reader will find her, lucid introduction to the system. This critical work is a study of a highly esoteric system, will undoubtedly prove valuable to the students of both philosophy and religion.

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