"I would like to tell you about the meaning of puja. You have got your own Deities within yourself. These Deities are to be awakened." So begins Shri Mataji's 1982 explanation of the meaning of puja and worship in Sahaja Yoga. This magazine also includes the related topics of what it means to be seaworthy, Shiva Tattwa, how to accept the present, seven essential talks, and "All that We are Promised," where she says, "You had ups and downs. Forget all that. A new day has come."

Book offers rare insights of Yogi Anand Ji highlighting the importance of Pranayama and/or Pran Tattava. Pranayama is most discussed yet equally misunderstood or undervalued arm of Ashtang Yoga. Yogi Ananad ji has presented detailed account of Pran Tattva in a lucid manner. For the first time, He clearly explains that Pranayama does not mean to boost physical health only. Rather, it is also a crucial component of spiritual progress of Sadhakas. Subject matter of the book also covers elements of Chakra, Kundalini, Panch Koshas to make it a comprehensive manual for yogic aspirants. It authoritatively talks about common misconceptions that Sadhakas usually come across to and provides logical solutions. The fact that this book is a direct outcome of intense sadhna of Yogi Anand Ji, makes it free from mere spececulations, unlike plethora of books, and serves as a valuable gift to seekers of all age group. Above all, way of presentation has mesmerizing effect, such that a reader, quite often, could not resist to finish it in one go.

“Tattva jijnasa book by Srila Gopal Krishna Goswami Maharaj Tattva-jinäsä is comprised of two Sanskrit words, tattva and jinäsä. Tattva means the Absolute Truth, the UltimateReality and jigyasa means inquiry. So tattva-jijïäsä means inquiry into the Absolute Truth or the Ultimate Reality. Tattva-jinäsä means also ätma-jijïäsä. If you have no program for tattva-jijïäsä, then what is use of having this rare human form of life? So, this rare human form of life is meant for selfrealization. A human being has been given so much facilities more than animals so that he can live peacefully and try to understand the value of life.”

This book examines a monastic institution the Madhava Matha of Udupi (Udipi) in Southern Karnataka as a site of the formation of religious opinion, of monastic training, and practice, and the transmission of knowledge. The author brings both sociological and textual perspectives to bear on his work.

The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The volume aims to be ecumenical, drawing from different locales, languages, and literary cultures, inclusive of dissenters, heretics and sceptics, of philosophical ideas in thinkers not themselves primarily philosophers, and reflecting India's north-western borders with the Persianate and Arabic worlds, its north-eastern boundaries with Tibet, Nepal, Ladakh and China, as well as the southern and eastern shores that afford maritime links with the lands of Theravda Buddhism. Indian Philosophy has been written in many languages, including Pali, Prakrit, Sanskrit, Malayalam, Urdu, Gujarati, Tamil, Telugu, Bengali, Marathi, Persian, Kannada, Punjabi, Hindi, Tibetan, Arabic and Assamese. From the time of the British colonial occupation, it has also been written in English. It spans philosophy of law, logic, politics, environment and society, but is most strongly associated with wide-ranging discussions in the philosophy of mind and language, epistemology and metaphysics (how we know and what is there to be known), ethics, metaethics and aesthetics, and metaphilosophy. The reach of Indian ideas has been vast, both historically and geographically, and it has been and continues to be a major influence in world philosophy. In the breadth as well as the depth of its philosophical investigation, in the sheer bulk of surviving texts and in the diffusion of its ideas, the philosophical heritage of India easily stands comparison with that of China, Greece, the Latin west, or the Islamic world.

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