Mahabharata Epic of the Bharatas
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The Peacock Cult in Asia
The Peacock Cult in Asia By P. T h a n k a p p a n N a ir Contents Introduction ( 1 ) Origin of the first Peacock (2) Grand Moghul of the Bird Kingdom (3) How did the Peacock get hundred eye-designs (4) Peacock meat~a table delicacy (5) Peacock in Sculptures & Numismatics (6) Peacock’s place in history (7) Peacock in Sanskrit literature (8) Peacock in Aesthetics & Fine Art (9) Peacock’s place in Indian Folklore (10) Peacock worship in India (11) Peacock worship in Persia & other lands Conclusion Introduction Doubts were entertained about India’s wisdom when Peacock was adopted as her National Bird. There is no difference of opinion among scholars that the original habitat of the peacock is India,or more pre cisely Southern India. We have the authority of the Bible* to show that the peacock was one of the Commodities5 that India exported to the Holy Land in ancient times. This splendid bird had reached Athens by 450 B.C. and had been kept in the island of Samos earlier still. The peacock bridged the cultural gap between the Aryans who were * I Kings 10:22 For the king had at sea a navy of Thar,-shish with the navy of Hiram: once in three years came the navy of Thar’-shish bringing gold, and silver,ivory, and apes,and peacocks. II Chronicles 9: 21 For the King’s ships went to Tarshish with the servants of Hu,-ram: every three years once came the ships of Tarshish bringing gold, and silver,ivory,and apes,and peacocks. -
The Mahabharata
^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds. -
Introduction to BI-Tagavad-Gita
TEAcI-tER'S GuidE TO INTROduCTioN TO BI-tAGAVAd-GiTA (DAModAR CLASS) INTROduCTioN TO BHAqAVAd-qiTA Compiled by: Tapasvini devi dasi Hare Krishna Sunday School Program is sponsored by: ISKCON Foundation Contents Chapter Page Introduction 1 1. History ofthe Kuru Dynasty 3 2. Birth ofthe Pandavas 10 3. The Pandavas Move to Hastinapura 16 4. Indraprastha 22 5. Life in Exile 29 6. Preparing for Battle 34 7. Quiz 41 Crossword Puzzle Answer Key 45 Worksheets 46 9ntroduction "Introduction to Bhagavad Gita" is a session that deals with the history ofthe Pandavas. It is not meant to be a study ofthe Mahabharat. That could be studied for an entire year or more. This booklet is limited to the important events which led up to the battle ofKurlLkshetra. We speak often in our classes ofKrishna and the Bhagavad Gita and the Battle ofKurukshetra. But for the new student, or student llnfamiliar with the history ofthe Pandavas, these topics don't have much significance ifthey fail to understand the reasons behind the Bhagavad Gita being spoken (on a battlefield, yet!). This session will provide the background needed for children to go on to explore the teachulgs ofBhagavad Gita. You may have a classroonl filled with childrel1 who know these events well. Or you may have a class who has never heard ofthe Pandavas. You will likely have some ofeach. The way you teach your class should be determined from what the children already know. Students familiar with Mahabharat can absorb many more details and adventures. Young children and children new to the subject should learn the basics well. -
PM Modi Made a Historic Blunder
EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEE DELHI THE HINDU 14 WORLD TUESDAY, AUGUST 27, 2019 EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEE PM Modi made a historic blunder: Imran Signs of hope as Trump says Pakistan Prime Minister, in address to nation, says he will raise Kashmir issue on every international forum U.S.China trade talks are on Press Trust of India saying there were no win ‘Beijing called and Islamabad ners in a nuclear war. “Will Panel formed G7 leaders back With Pakistan failing to get these big countries keep said let’s get back traction for its belligerent looking at their economic in to execute to the table’ Hong Kong stand on Kashmir, Prime Mi terests only? They should re nister Imran Khan said on member, both countries FATF tasks Agence France-Presse autonomy Monday that he will raise the have nuclear weapons,” Mr. Biarritz issue on every international Khan said. -
No One Can Escape the Consequences of Their Actions Sri Sathya Sai
Divine Discourse 15 August 2006 No one can escape the consequences of their actions Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 15 August 2006 Karma is responsible for the birth, existence, Embodiments of Love! and death of man. It holds sway over all stages of his life Karma is verily God. God is not separate as the very deity of human existence. from you. God is present in subtle form in It is responsible for the joy and sorrow of man. every action. God exists in the form of karma (Telugu poem) in everything right from microcosm to macro- cosm. Anoraneeyan mahato maheeyan What is karma? It is the action that we per- (Brahman is subtler than the subtlest and form. Karma is the cause of man's birth, his vaster than the vastest). One must necessarily life on earth, and his ultimate death. The very perform action and should offer all actions to existence of man depends upon karma. There God. Sarva karma Bhagavad preetyartham can be no human life without karma? Spiri- (do all actions to please God). If you do like tual practices like yajnas and yagas are also this, you will not be bound by the conse- forms of karma. The welfare and well-being quences of your actions. of the world depends upon these spiritual practices. The very basis of the world is Easwara sarva bhutanam (God is the in- karma. Therefore, everyone must necessarily dweller of all beings). He is present in all be- perform karma. ings, be it a human being, a snake, or a scor- pion. -
Understanding Draupadi As a Paragon of Gender and Resistance
start page: 477 Stellenbosch eological Journal 2017, Vol 3, No 2, 477–492 DOI: http://dx.doi.org/10.17570/stj.2017.v3n2.a22 Online ISSN 2413-9467 | Print ISSN 2413-9459 2017 © Pieter de Waal Neethling Trust Understanding Draupadi as a paragon of gender and resistance Motswapong, Pulane Elizabeth University of Botswana [email protected] Abstract In this article Draupadi will be presented not only as an unsung heroine in the Hindu epic Mahabharata but also as a paragon of gender and resistance in the wake of the injustices meted out on her. It is her ability to overcome adversity in a venerable manner that sets her apart from other women. As a result Draupadi becomes the most complex and controversial female character in the Hindu literature. On the one hand she could be womanly, compassionate and generous and on the other, she could wreak havoc on those who wronged her. She was never ready to compromise on either her rights as a daughter-in-law or even on the rights of the Pandavas, and remained ever ready to fight back or avenge with high handedness any injustices meted out to her. She can be termed a pioneer of feminism. The subversion theory will be employed to further the argument of the article. This article, will further illustrate how Draupadi in the midst of suffering managed to overcome the predicaments she faced and continue to strive where most women would have given up. Key words Draupadi; marriage; gender and resistance; Mahabharata and women 1. Introduction The heroine Draupadi had many names: she was called Draupadi from her father’s family; Krishnaa the dusky princess, Yajnaseni-born of sacrificial fire, Parshati from her grandfather side, panchali from her country; Sairindhiri, the maid servant of the queen Vitara, Panchami (having five husbands)and Nitayauvani,(the every young) (Kahlon 2011:533). -
The Deities of New Vrindaban
The Deities of New Vrindaban Aaron Boyd, Maggie Dorsten, Lauren Spartano, and Stephanie Villaire 1 Deity Worship in the Hare Krishna Faith Hare Krishna devotees make the distinction that they perform Deity worship and not idol worship. Madhudvisa dasa, a member of the New Vrindaban community, explains, “It is Krishna on the altar, not a stone statue or an idol. But unless our eyes are purified we can’t see Krishna, we think he is a statue…but he is Krishna. We worship Krishna, not a ‘form of Krishna’ or a ‘statue of Krishna’.” In other words, Krishna is so spiritual that He cannot be seen with the senses. Therefore, Krishna agrees to appear in the form of a Deity so that devotees can worship and make offerings to Him. More specifically, each day, the devotees cook seven meals for Krishna, bathe and dress Him, and chant and sing songs for Him. Deity Construction No hard and fast rules exist to govern the type of material from which the Deities must be constructed. A Deity (also known as a “murti”) can be made out of any type of material because devotees believe that Krishna can appear in any form. According to Madhudvisa dasa, “The Deity is made by a devotee, but the devotee doesn’t try to ‘make’ Krishna. He prays for Krishna to appear in the form of the Deity.” Installing Deities The question of whether or not to open a Hare Krishna center must be considered carefully before actions are taken. Once a Hare Krishna temple is installed, it is impossible to un-install the Deities within it. -
Dharma As a Consequentialism the Threat of Hridayananda Das Goswami’S Consequentialist Moral Philosophy to ISKCON’S Spiritual Identity
Dharma as a Consequentialism The threat of Hridayananda das Goswami’s consequentialist moral philosophy to ISKCON’s spiritual identity. Krishna-kirti das 3/24/2014 This paper shows that Hridayananda Das Goswami’s recent statements that question the validity of certain narrations in authorized Vedic scriptures, and which have been accepted by Srila Prabhupada and other acharyas, arise from a moral philosophy called consequentialism. In a 2005 paper titled “Vaisnava Moral Theology and Homosexuality,” Maharaja explains his conception consequentialist moral reasoning in detail. His application of it results in a total repudiation of Srila Prabhupada’s authority, a repudiation of several acharyas in ISKCON’s parampara, and an increase in the numbers of devotees whose Krishna consciousness depends on the repudiation of these acharyas’ authority. A non- consequentialist defense of Śrīla Prabhupāda is presented along with recommendations for resolving the existential threat Maharaja’s moral reasoning poses to the spiritual well-being of ISKCON’s members, the integrity of ISKCON itself, and the authenticity of Srila Prabhupada’s spiritual legacy. Contents Introduction .................................................................................................................................................. 1 Dharma as a Consequentialism ..................................................................................................................... 1 Maharaja’s application of consequentialism to Krishna Consciousness ..................................................... -
The Civilization of India
'CORNIA, SAN DIEGO usaJH iliii DS 436 D97 HB In SUM^ Hill HI I A ——^— c SS33 1II1& A inos ^ (J REGIO 1 8 MAL 8 I ' 8Bi|LIBRARY 8 ===== 5 ^H •''"'''. F 1 ^^^? > jH / I•' / 6 3 mm^ LIBRARY "*'**••* OK SAN 0fO3O N F CAL,F0RNI in JmNiln 1 M, . * san 3 1822 00059 8219 Digitized by the Internet Archive in 2007 with funding from Microsoft Corporation http://www.archive.org/details/civilizationofinOOdutt HE TEMPLE PRIMERS THE CIVILIZATION OF INDIA By ROMESH C. DUTT, CLE. A. : » "";. : ;-. ' 1 - fejlSP^^*^-:'H-' : .;.Jlffsil if? W?*^m^^lmSmJpBSS^S I^~lmi ~5%^M'J&iff*^^ ygjBfB^ THE GREAT TEMPLE OF BHUVANESWARA CIVILIZATIOn OF.IHDIA I900& 29 &30 BEDFORD-STREET* LQNDOM All rights reserved CONTENTS PAGE I. VEDIC AGE (2000 TO I4OO B.C.) I II. EPIC AGE (14OO TO 80O B.C.) l 5 III. AGE OF LAWS AND PHILOSOPHY (80O TO 3 I 5 B.C. 2 5 IV. RISE OF BUDDHISM (522 B.C.) 36 V. BUDDHIST AGE (3 I 5 B.C. TO A.D. 500) . 49 VI. PURANIC AGE (a.D. 5OO TO 800) . 65 VII. AGE OF RAJPUT ASCENDENCY (a.D. 800 TO 1200 79 VIII. AGE OF THE AFGHAN RULE (a.D. 1206 TO I 526 89 IX. CONDITION OF THE PEOPLE UNDER THE AFGHA1 RULE ...... 99 X. AGE OF THE MOGHAL RULE (a.D. I 526 TO I707 106 XI. CONDITION OF THE PEOPLE UNDER THE MOGHAL RULE ....... 116 XII. AGE OF MAHRATTA ASCENDENCY (a.D. 1 7 1 8 TO l8l8) 132 Index 144 ' LIST OF ILLUSTRATIONS PAGE Asoka's Pillar 54 Chaitya or Church at Karli Chaitya or Church at Ajanta . -
Place of Subhadra in Devi Cult
Orissa Review * September-October - 2007 Place of Subhadra in Devi Cult Durgamadhab Dash Lord Jagannath has calmly ensconced Himself on described in the scriptures as Purusottam Khetra. the throne of pearls in His sanctorum in the Grand The mode of worship over here was entirely Temple at Puri. Seated on His right are Subhadra dedicated to Lord Jagannath as Purusottam and Balaram. Balaram is worshipped as His elder Bhagawan. In 1110 AD, Chodaganga Dev brother and Subhadra as His younger sister. The conquered Orissa. After this achievement, his main images have their respective esoteric significance mission was to revive the dilapidated Grand in Jagannath religion. In the import of a higher Temple at Puri. He considered this as a noble spiritual reasoning, the images represent the work of his career. At last, he constructed a intricate spiritual branches of the cosmic creation. massive temple in the place of the dilapidated According to the Vishnavites, Balaram is the shrine. The new temple exhibited the emperor's mystical guiding force of Jagannath while close affinity with the worship of Lord Jagannath. Subhadra is adored as the embodiment of His The king by then had been converted to enchanting delusion. The Lord is thus fortified with Vaishnavism by Ramanandacharya. He the divine forces on the consecrated alter. He has worshipped Jagannath Mahaprabhu in the divine revealed Himself to the world as the Lord of the likeness of Lord Krishna. Universe, the primal vivacious energy behind the celestial creation. This is the whole truth about During the time of Chodaganga Dev, only the cult of Lord Jagannath, the composite spiritual Lord Jagannath was being worshipped on the cascade of all religions, all cults and all faiths of Ratnavedi in the Grand Temple, Puri. -
UCLA Historical Journal
The Ambiguity of the Historical Position of Hindu Women in India: Sita, Draupadi and the Laws of Manu Sangeeta R. Gupta ^^^^'^ HE CURRENT' SUBORDINATE POSITION of Indian women in social, m legal and cultural realms is claimed by fundamentalists to be based on Jim Hindu tradition and supported by religious scriptures. Centuries-old gender roles' for women are depicted as Hindu traditions which need to be protected. Those contesting these views are condemned as attacking Hinduism itself. This article will examine the historical and scriptural basis, if any, of these submissive female gender roles and vvall provide arguments against their current traditional interpretation. While these roles do have historical roots in the Hindu culture, the scriptural "validation" is a political and social tool used by funda- mentalist forces through the ages to justify and perpetuate the oppression of Hindu women. I wall further argue that the religious scriptures themselves are open to several interpretations, but only those that perpetuate the patriarchal^ concept of the "ideal" Hindu woman have been espoused by the majority of the Brahamanical class. This article will deconstruct female gender roles through a careful examination of specific characters in the Hindu epics, the Ramayana and the Mahabharatha, to illustrate an alternate and perhaps more complete picture of the position of women. The Laws of Manu,^ which are frequently quoted by fundamentalists, brahmin priests and others to justify the submissive role ofwomen as "natural," will also be examined to present a more comprehen- sive picture. Religious and cultural norms in India are interwoven and, as such, have a tremendous impact on the daily lives' of both women and men. -
2455-3921 the Festival of Draupadi in Vanniyar Community V.Kathiravan
Volume: 2; No: 1; March-2016. pp 92-97. ISSN: 2455-3921 The Festival of Draupadi In Vanniyar Community V.Kathiravan Assistant Professor in History, VHNSN College (Autonomous), Virudhunagar, India. *Corresponding Author Email Id: [email protected] Festivals are mingle with human life and given entire satisfaction of their life without fair and festival on one country, village or community will exist. Fair and festivals of the particular district, town, and village usually express their entire life style. People from all walks of life are longing to celebrate their fair and festivals. The Hindus, Christians, Muslims and other religious sects also mingled with their own fair and festivals. The Vanniyars also very much involved and observed their fair and festivals in a grand manner. Family Deities and Festivals of the Vanniyars The annual festivals of the Vanniyars were celebrated in a befitting manner. They worshiped Draupathi as a head of the Vanniya goddesses. Also, in dramatic plays, the king was always taken by a Kshatriya, who is generally a Vanniya. These peculiarities, however, have become common nowadays, when privileges peculiar to one caste are being trenched upon by the other caste men. In the Tirupporur temple, the practice of beating the Mazhu (red hot iron) is done by a dancing – girl serving the Vanniya caste. The privilege of treading on the fire is also peculiar to the Vanniyas. In South Arcot district, “Draupadi’s temples are very numerous, and the priest at them is generally a Palli by caste, and Pallis take the leading part in the ceremonies. Why this should be so is not clear.