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Moti Lal Pandit Listings

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1 Moti Lal Pandit
An Introduction to the Philosophy of Trika Saivism
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2007; 9788121511836; First Edition; Hard Cover; New; New; 
Printed Pages: 263. 017847

Price: 11.95 USD
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2 Moti Lal Pandit
Encounter with Buddhism: A Study of the Evolution of Buddhist Thought
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2005; 8121511593 / 9788121511599; First Edition; Hard Cover; New; New; 
Printed Pages: 322. 012957

Price: 14.25 USD
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3 Moti Lal Pandit
From Dualism to Non-Dualism: A Study of the Evolution of Saivite Thought
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2010; 8121512085 / 9788121512084; First Edition; Hardcover; New; New; 
The religious history of India has expressed itself in terms of what has come to be known as the Great Tradition and the Little Tradition. It is the synthesis of these two traditions that has given rise, through the process of evolution, to the present-day Hinduism. It is with this absorptive spirit of Hinduism with which this book deals by pointing out as to how Saivism, though belonging to the Little Tradition, has evolved as part and parcel of Brahmanism. While being absorbed by Brahmanism, Saivism at the same time has maintained its personal identity in terms of its scriptures and spiritual practices. Although a part of Brahmanism, yet Saivism itself has so evolved in terms of metaphysical thought as to parallel the larger pattern of metaphysical thought of Hinduism in general. Thus the Saivite thought, while following the metaphysical footprints of Brahamanism, ultimately has climaxed in the non-dualistic recognitive philosophy of the Trika. Printed Pages: 254. 030620

Price: 17.95 USD
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4 Moti Lal Pandit, Helle Meldgaard, and Mike Garde (eds)
Identity in Conflict: Classical Christian Faith and Religio Occulta
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 1998; 8121508444 / 9788121508445; First Edition; Hardcover; New; New; 
Printed Pages: 272. 023962

Price: 18.50 USD
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5 Moti Lal Pandit
Sunyata: The Essence of Mahayana Spirituality
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2016; 8121508452 / 9788121508452; First Edition; Hardcover; New; New; 
An attempt has been made to explain as to what were the essential causes that led to the rise of the Mahayana, and, upon its emergence, how it tried to fulfill the religious aspirations and hopes of its adherents by removing such barriers as would prevent the ordinary people from enjoying the salvific peace of the Dharma which the Buddha, upon the attainment of enlightenment, had proclaimed to the masses of India. The Mahayanists carried out successfully the salvific mission of the Buddha by giving equal opportunity to both the religious and laity insofar as the ultimate soteriological goal of liberation from bondage was concerned. One of the ways of accomplishing this religious task was to deify the Buddha, and in doing so the Mahayanists thereby transformed Buddhism into a religion of devotion. This devotional spirituality will ultimately find its fullest expression in the compassion of a Bodhisattva. No more would a true Mahayanist seek his own salvation; rather he would work, out of deep compassion, for the salvation of others. It is this altruistic spirituality which permeates the ethos of Mahayanism. At the philosophical level it discovered the limitations of reason, and so offered a sound critique of all those systems of thought, whether Buddhist or Hindu, which adhered to pluralistic realism. Taking into consideration the doctrine of dependent origination, it found out that all phenomenal originates have arisen not by themselves, but by depending upon various causes and conditions. In relation to knowledge it would mean that knowledge itself is dependant upon the knower and the known. From this discovery the conclusion was arrived at: anything that arises dependently is destitute of any intrinsic nature. In philosophical terms it means that phenomenal entities are empty of any nature. It is this concept of "emptiness" which would be viewed as being identical with reality. The knowledge of reality as emptiness is not arrived at through wisdom. Thus it is compassion and wisdom which constitute the essence of Mahayana spirituality. Printed Pages:414. 039760

Price: 23.95 USD
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6 Moti Lal Pandit
The Buddhist View of Knowledge and Reality
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2008; 8121511968 / 9788121511964; First Edition; Hardcover; New; New; 
Buddha, while synthesizing the competing religious ideologies of brŒhmaÄism and ÜramaÄism, envisioned such a religious goal which, both at the theoretical and practical levels, would follow the Middle Way, and in terms of which would be abandoned both philosohical and religious extremism. Thus the Middle Way of the Buddha would avoid such philosophical and ethical extremism as is enshrined by such concepts as, for example, eternalism and nihilism, hedonism and asceticism. The purpose of this doctrine of the Middle Way was not to succumb to any extreme viewpoint, whether philosophical or ethical. Even though Buddha may have claimed that he had established no school of thought, it cannot, however, be denied that he expressed certain philosophical views which, with the passage of time, attained such complexity as would give rise to both critical philosophy and to idealism. Upon passing away of the Buddha, the Buddhist thinkers, initially, interpreted the soteriological message in realistic terms, which, however, became quite complex with the emergence of SarvŒstivŒda and SautrŒntika schools of thought.The philosophical realism of early Buddhism was abandoned, upon the emergence of MahŒyŒna, in favour of critical philosophy of NŒgŒrjuna and idealistic philosophy of AsaÆga-Vasubandhu. These and such-like questions had to be faced by the Buddhist thinkers-and the present study of these issues has been dealt with both at ontological and epistemological levels. Thus the present study addresses itself to these questions in a manner as would lead to proper appreciation of Buddhist philosophical thought. Printed Pages: 334. 022736

Price: 15.50 USD
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7 Moti Lal Pandit
The Disclosure of Being: A Study of Yogic and Tantric Methods of Enstasy
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2006; 8121511720 / 9788121511728; Fisrt Edition; Hard Cover; New; New; 
Printed pages: 378. 033681

Price: 15.50 USD
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8 Johannes Aagaard and Moti Lal Pandit
The Hidden Way: A Study in Modern Religious Esoterism
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2002; 8121510554 / 9788121510554; First Edition; Hard Cover; New; New; 
The purpose of the present study is to present Swami Narayanananda as a prototype of a modern successful guru, who in his twilight language seems to be offering a definite kind of synthesis of all religions. Narayanananda, however, cannot be studied in isolation. He has to be studied in concreto within the movement of guruism. This single guru can be seen as a focus for the general movement of New Age which has taken the whole world by surprise. There is much more to be said, not least about the parallel movements within and out of Buddhism, which has its own esoteric and occult experiences. Printed Pages: 164. 000180

Price: 6.25 USD
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9 Moti Lal Pandit
The Philosophical and Practical Aspects of Kasmira Saivism: A Study of Trika Thought and Practice
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2012; 8121512328 / 9788121512329; First Edition; Hardcover; New; New; 
The philosophical thought of Trika Saivism of Kashmir adumbrates a new dawn in the religious as well as philosophical history of India. It is so rich in its metaphysical thought as to be universal on account of it being open-minded and synthetic. It recognizes the validity of philosophical thought of every school to the extent that the truth is apprehended and recognized. It is because of this synthetic approach that Trika Saivism has successfully wedded realism with idealism. It is idealistic to the extent that it maintains that the world is nothing but the emanation of consciousness. It is realistic to the measure that it concludes that the emanation of the objective world is real. It rejects the Vedantic view of the Absolute as being mere light of consciousness. Instead, it speaks of the Absolute as being both the light of consciousness as well as cognitive self-awareness. It is on the basis of this philosophical thought that the Trika thinkers have equated the Absolute with absolute Freedom. Thus, the Absolute of the Trika is not an inactive or impersonal principle, but it is as active as the God of theism. It is an absolutism that has theistic orientation characterized by Freedom. Above all, it gave birth to a new school of philosophy, namely, the Pratyabhijna School. Printed Pages: 288. 037245

Price: 18.25 USD
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10 Moti Lal Pandit
The Transcendental Non-Dualism of Trika Saivism
Munshiram Manoharlal Publishers Pvt. Ltd.; New Delhi, India; 2015; 8121512697 / 9788121512695; First Edition; Hardcover; New; New; 
The basic principle of Kashmir Saivism is that consciousness alone is real, and that which is not consciousness has no reality of its own, but is contingent on account of its being the expression of consciousness. It accepts a priori that consciousness alone is real, whereas what we cognize or perceive is nothing but what comes out of and from consciousness. The source of this thinking lies in the fact that it is in and through consciousness that we are empowered to engage in the process of reflective thinking, and due to it we become aware of what we are. This personal awareness gives rise to such reasoning which compels us to think that, a part from the body, there is existing within us a thinking principle, namely, the self. It is the inner self which is identified with the absolute—and the Absolute is nothing but consciousness. Whatever we know or experience is because of consciousness. In the absence of consciousness, everything would be insentient, and there would prevail utter darkness of non-knowledge. It is in the context of the thinking that Kashmir Saivism has developed the philosophy of transcendental non-dualism that is theistically oriented, which maintains that the Absolute is none else than the core of myself. It is this self as the Absolute that expresses itself in and through the universe, which is to say that the phenomena are but the appearances of consciousness. Since everything is contained in consciousness, so nothing is different from consciousness. In this manner is established such a form of non-dualism that is both logical and experiential. Printed Pages: 289. 038178

Price: 18.95 USD
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