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Pages: 286Back of the Book The Stavacintamani of Bhatta Narayana (late 9th early 10th century CE) is a devotional stotra dedicated to the praise and worship of Siva and his power (sakti) who is responsible for creation maintenance and dissolution. The stotra is an outpouring of the state of the mature mind of one who practiced experienced internalized and lived this system of monistic Saivism. The quality of the verses and authors personal fame suggest that bhatta Narayana was not merely an ardent devotee but a learned scholar familiar with the esoteric secrets of the saiva philosophy and practice. Ksemarajas commentary is intended to reveal the esoteric meanings of the original devotional text while simultaneously integrating this work into the canon of nondual Saivism. His lucid commentarial style primarily focuses on translating Bhatta Narayanas poetic devotional verses into the terminology of yogic states and experiences based on the Pratyabhijna monistic philosophy. For example in verse 4 he states. The praise of the lord is nothing but the realization that the lord who is identical with this universe but appears in diversity is in reality non dual.In his foreword to this book Prof. Rastogi observes Marjanovics approach is constructive at time comparative and felicity of language renders the overall presentation very lucid more particularly some of his renderings of Sanskrit terms into English impress at the first sight. In his treatment of the philosophical and doctrinal issues he appears authentic and tries to articulate the inherent intend of Ksemaraja. This work fulfills a long cherished need and serves as a welcome addition to the literature of Kashmir Shaivism in English. I am sure it will benefit not only students of Kashmir Shaivism but those of Indian spiritual traditions as well. With these words I commend this work to the readers for a re

The present work is an anthology of Kumarila Bhatta's works the Slokavarttika and the tantravarttika which deal with such subjects as the nature of the Atman the nature of the Dharma the nature of the Sabda the self Validity of the veda the concept of Sphota the nature of the svarga, generality, Individuality, negation, sunyata, Vijnanavada, Apohavada etc. according to Mimamsa shcool. A reader can derive a fair knowledge of the tenets of the Mimamsakas on different subjects. Besides the author has supplied a short history of the Purvamimamsa in addition to details about Kumarila Bhatta Sabarasvamin Mandana Misra and other important writers of the sastra in the elaborate Introduction.

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With an official population approaching fifteen million, Karachi is one of the largest cities in the world. It is also the most violent. Since the mid-1980s, it has endured endemic political conflict and criminal violence, which revolve around control of the city and its resources (votes, land and bhatta-"protection" money). These struggles for the city have become ethnicized. Karachi, often referred to as a "Pakistan in miniature," has become increasingly fragmented, socially as well as territorially.Despite this chronic state of urban political warfare, Karachi is the cornerstone of the economy of Pakistan. Gayer's book is an attempt to elucidate this conundrum. Against journalistic accounts describing Karachi as chaotic and ungovernable, he argues that there is indeed order of a kind in the city's permanent civil war. Far from being entropic, Karachi's polity is predicated upon organisational, interpretative and pragmatic routines that have made violence "manageable" for its populations. Whether such "ordered disorder" is viable in the long term remains to be seen, but for now Karachi works despite-and sometimes through-violence.

The book gives a penetrating and full-length study of epistemology in the school of Bhatta Mimamsa. The work is based on an intensive and critical study of the Sanskrit texts which have not been utilized by any other Oriental scholar so far. It is very much different from other books on the subject because it not only discusses historically the epistemology of the Bhatta School but also discusses many really philosophical problems connected with epistemology in general and Indian epistemo-logy in particular. One of the most valuable features of the work is the comparative references which it makes to standard epistemologists of Western philosophy. The book reaches the highest watermark in its line. It compares and contrasts the Bhatta position on various issues with not only other Indian schools but also with some of the European philosophers like Russell, Moore, Reid, Hume, Mill and Kant. In a sense it is an exercise in comparative philosophy. This is inevitable, as otherwise, the position of the Bhatta School cannot be clarified and brought out in depth.