The period of his creative friendship with William Wordsworth inspired some of Coleridge’s best-known poems, from the nightmarish vision of the "Rime of the Ancient Mariner" and the opium-inspired "Kubla Khan" to the sombre passion of "Dejection: An Ode" and the medieval ballad "Christabel." His meditative ‘conversation’ poems, such as "Frost at Midnight" and "This Lime-Tree Bower Mr Prison," reflect on remembrance and solitude, while late works, such as "Youth and Age" and "Constancy to an Ideal Object," are haunting meditations on mortality and lost love. This volume contains the final texts of all the poems published during Coleridge’s lifetime and a substantial selection from those still in manuscript at his death, arranged in chronological order of composition to show his development as a poet. Also included are an introduction, table of dates, further reading, extensive notes, and indexes of titles and first lines.

    The inhumanity of caste hierarchies and the plight of women stirred his indignation and remained constant themes throughout his works. Of his many novels, Rangbhumi depicts most graphically the devastation of peasant society and agriculture under colonial rule.

    Shantaram is narrated by Lin, an escaped convict with a false passport who flees maximum security prison in Australia for the teeming streets of a city where he can disappear.Accompanied by his guide and faithful friend, Prabaker, the two enter Bombay's hidden society of beggars and gangsters, prostitutes and holy men, soldiers and actors, and Indians and exiles from other countries, who seek in this remarkable place what they cannot find elsewhere.As a hunted man without a home, family, or identity, Lin searches for love and meaning while running a clinic in one of the city's poorest slums, and serving his apprenticeship in the dark arts of the Bombay mafia. The search leads him to war, prison torture, murder, and a series of enigmatic and bloody betrayals. The keys to unlock the mysteries and intrigues that bind Lin are held by two people. The first is Khader Khan: mafia godfather, criminal-philosopher-saint, and mentor to Lin in the underworld of the Golden City. The second is Karla: elusive, dangerous, and beautiful, whose passions are driven by secrets that torment her and yet give her a terrible power.Burning slums and five-star hotels, romantic love and prison agonies, criminal wars and Bollywood films, spiritual gurus and mujaheddin guerrillas—this huge novel has the world of human experience in its reach, and a passionate love for India at its heart. Based on the life of the author, it is by any measure the debut of an extraordinary voice in literature.

    Mounting it, he puts one foot on the pedal, the other on the threshold, and waits for Teresa. This was how he used to wait for her at the station two years ago. He used to be in love with her then… Sahitya Akademi-awardee Damodar Mauzo is one of the most prominent, prolific and feted figures in contemporary Konkani literature. His writing spans an enormous range, straddling both urban and rural geographies, and runs the gamut of human emotion—the paralyzing helplessness of the small farmer in the face of implacable nature; the eternal ebbs and flows of the man-woman relationship; and the many humiliations, small and large, of raising a differently abled child. In the title story, an ineffectual husband finally reaches his boiling point; ‘Coinsanv’s Cattle’ is a heart-breaking depiction of how a farmer couple must make the impossible choice—send their beloved animals to slaughter or face starvation; and, in the quietly humorous ‘A Writer’s Tale’, a senior author becomes the unwitting subject of a woman’s fiction. Compiled with care, and smoothly, felicitously translated by Xavier Cota, Teresa’s Man and Other Stories from Goa brings to readers tales which are as compellingly local in their flavour as they are universal in the ideas and emotions they evoke. This volume is a must-read.

    Contains the Sanskrit (devanagari) text, transliteration, and English translation. Notes by the translator. This version by Swami Ashokananda is the most popular translation.The singer of the Avadhuta Gita is Dattatreya, an Avadhuta, and according to the Nath Sampradaya, the work was heard and transcribed by two of Dattatreya's disciples—Swami and Kartika. Ashokananda (1893–1969) in Katz (2007: p. 47) holds that "[t]he Avadhuta Gita is a text of Vedanta representing extreme Advaita or Nondualism...", that is Advaita Vedanta with an emphasis on "extreme". As such, this text may also be considered a forerunner of Tantric literature as the themes, motif and orientation of this 'song' (Sanskrit: gita) are common to Shaivite Tantras, Buddhist Tantras and Vaishnava Agamas (which are also tantric literature) and ancient Yoga philosophy.

    Ironically, it also became the chant of millions on the streets of India against the project of Hindu Nationalism.Even as Arundhati Roy began to ask what lay between these two calls for Freedom—a chasm or a bridge?—the streets fell silent. Not only in India, but all over the world. The coronavirus brought with it another, more terrible understanding of Azadi, making a nonsense of international borders, incarcerating whole populations, and bringing the modern world to a halt like nothing else ever could.In this series of electrifying essays, Arundhati Roy challenges us to reflect on the meaning of freedom in a world of growing authoritarianism.The essays include meditations on language, public as well as private, and on the role of fiction and alternative imaginations in these disturbing times.The pandemic, she says, is a portal between one world and another. For all the illness and devastation it has left in its wake, it is an invitation to the human race, an opportunity, to imagine another world.

    But neither Partition nor prostitution gave birth to the genius of Saadat Hasan Manto. They only furnished him with an occasion to reveal the truth of the human condition.My Name Is Radha is a path-breaking selection of stories which delves deep into Manto’s creative world. In this singular collection, the focus rests on Manto the writer. It does not draft him into being Manto the commentator. Muhammad Umar Memon’s inspired choice of Manto’s best-known stories, along with those less talked about, and his precise and elegant translation showcase an astonishing writer being true to his calling.

    What he had not foreseen was how his trip would coincide with the historic Sepoy Mutiny and play havoc with their travel plans.This is a unique first-person, eyewitness account of their picaresque journey, recorded several years after their return home. This is also perhaps the only documentation of a momentous event in the history of India by an impoverished but learned young beggar-priest. The extent of Vishnu Bhattji's direct involvement in it remains under wraps but the strange combination of compelling candidness and vague disjointedness off the narrative invites the readers to read between the lines and explore the unspelt-out aspects of the saga.

    In answering the questions of those who turned to him for guidance, Yogananda expressed himself with candor, spontaneity, and insight. He knew when to relieve a somber situation with a flash of wit, and was able to transform philosophical truths into simple precepts for everyday living.

    As Martin writes, sages are the "primary keepers and transmitters of wisdom, culture, values, and spirituality." Martin's free-verse interpretation captures the ancient spirit of Lao Tzu's text, yet speaks directly to modern readers. The text is accompanied by a visual interpretation of the Tao in more than 50 original ink-brush drawings. Like the Parent's Tao and Couple's Tao before it, the Sage's Tao has the hallmarks of a classic. "You have ceased trying /To tie up all loose ends./You have discovered/That life does not need to be neat/You have more questions than answers,/And this is a great delight to you./You trust the mystery of life/Without having to possess it." - from the book

    - Oscar Wilde

    We seek to contemplate and know its nature and substance'For the Pre-Socratic philosophers the soul was the source of movement and sensation, while for Plato it was the seat of being, metaphysically distinct from the body that it was forced temporarily to inhabit. Plato's student Aristotle was determined to test the truth of both these beliefs against the emerging sciences of logic and biology. His examination of the huge variety of living organisms - the enormous range of their behaviour, their powers and their perceptual sophistication - convinced him of the inadequacy both of a materialist reduction and of a Platonic sublimation of the soul. In De Anima, he sought to set out his theory of the soul as the ultimate reality of embodied form and produced both a masterpiece of philosophical insight and a psychology of perennially fascinating subtlety.Hugh Lawson-Tancred's masterly translation makes De Anima fully accessible to modern readers. In his introduction, he places Aristotle's theories at the heart of contemporary debates on the philosophy of life and being.

    A Man's search for his own self among a web of complex relationships, Girish Karnad’s Hayavadana was influenced by Thomas Mann’s The Transposed Heads, which in turn is borrowed from one of the Sanskrit Kathasaritasagara stories. Culture defines society and Karnad’s plays are a reflection of the culture in our society. Focusing on our folk culture, he takes inspiration from mythology and folklore. With Hayavadana, Karnad has taken us back to the myths and legends of the Hindu religion.

    The thorough introduction discusses the tragicomedy as a genre, the writers thought to have collaborated on this play and the question of its authorship, and the significance of collaboration and censorship in the era when the play was written, as well as other notes on historical context. The editor goes on to address the public, literary, and theatrical contexts within and surrounding the play; the play's afterlife in theatrical adaptation and academia; and technical notes on editing the drama. Six appendices follow the text of The Two Noble Kinsmen. They are: "John Fletcher, 'Upon An Honest Man's Fortune'"; "The Portrait--Frontispiece of John Fletcher, 1647"; "Francis Beaumont, The Masque of the Inner Temple and Gray's Inn"; "Beaumont's 1613 Masque and The Two Noble Kinsmen"; "The Morris"; and "The Music." Finally, a reference section provides a list of abbreviations and references, a catalog of Shakespeare's works and works partly by Shakespeare, and citations for the modern productions mentioned in the text, other collated editions of The Two Noble Kinsmen, and other related reading.The Arden Shakespeare has developed a reputation as the pre-eminent critical edition of Shakespeare for its exceptional scholarship, reflected in the thoroughness of each volume. An introduction comprehensively contextualizes the play, chronicling the history and culture that surrounded and influenced Shakespeare at the time of its writing and performance, and closely surveying critical approaches to the work. Detailed appendices address problems like dating and casting, and analyze the differing Quarto and Folio sources. A full commentary by one or more of the play's foremost contemporary scholars illuminates the text, glossing unfamiliar terms and drawing from an abundance of research and expertise to explain allusions and significant background information. Highly informative and accessible, Arden offers the fullest experience of Shakespeare available to a reader.

    But there were restrictions too, that come with growing up in an orthodox Tamil Brahmin family, as well as the rarely spoken about dangers of predatory male relatives. Ruskin College, Oxford, gave her her first taste of freedom in 1955, at the age of 22. Oxford brought her a degree in philosophy and economics—as well as hardship, as she washed dishes in a cafe to pay her fees. It was here, too, that she had her early encounters with the sensual life. With rare candour, she writes of her romantic liaisons in Oxford and Harvard, and falling in love with her ‘unsuitable boy’—her husband, Lakshmi Jain, whom she married against her beloved father’s wishes.Devaki’s professional life saw her becoming deeply involved with the cause of ‘poor’ women—workers in the informal economy, for whom she strove to get a better deal. In the international arena, she joined cause with the concerns of the colonized nations of the south, as they fought to make their voices heard against the rich and powerful nations of the former colonizers. Her work brought her into contact with world leaders and thinkers, amongst them, Vinoba Bhave, Nelson Mandela, Desmond Tutu, Henry Kissinger, Amartya Sen, Doris Lessing and Iris Murdoch, her tutor at St Anne’s College, Oxford, who became a lifelong friend.In all these encounters and anecdotes, what shines through is Devaki Jain’s honesty in telling it like it was—with a message for women across generations, that one can experience the good, the bad and the ugly, and remain standing to tell the story.