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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. -
Downloaded License
philological encounters 6 (2021) 15–42 brill.com/phen Vision, Worship, and the Transmutation of the Vedas into Sacred Scripture. The Publication of Bhagavān Vedaḥ in 1970 Borayin Larios | orcid: 0000-0001-7237-9089 Institut für Südasien-, Tibet- und Buddhismuskunde, Universität Wien, Vienna, Austria [email protected] Abstract This article discusses the first Indian compilation of the four Vedic Saṃhitās into a printed book in the year 1971 entitled “Bhagavān Vedaḥ.” This endeavor was the life’s mission of an udāsīn ascetic called Guru Gaṅgeśvarānand Mahārāj (1881–1992) who in the year 1968 founded the “Gaṅgeśvar Caturved Sansthān” in Bombay and appointed one of his main disciples, Svāmī Ānand Bhāskarānand, to oversee the publication of the book. His main motivation was to have a physical representation of the Vedas for Hindus to be able to have the darśana (auspicious sight) of the Vedas and wor- ship them in book form. This contribution explores the institutions and individuals involved in the editorial work and its dissemination, and zooms into the processes that allowed for the transition from orality to print culture, and ultimately what it means when the Vedas are materialized into “the book of the Hindus.” Keywords Vedas – bibliolatry – materiality – modern Hinduism – darśana – holy book … “Hey Amritasya Putra—O sons of the Immortal. Bhagwan Ved has come to give you peace. Bhagwan Ved brings together all Indians and spreads the message of Brotherhood. Gayatri Maata is there in every state of India. This day is indeed very auspicious for India but © Borayin Larios, 2021 | doi:10.1163/24519197-bja10016 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. -
11-Master-Gita-Chapter-10.Pdf
VIBHUTI YOGA Index S. No. Title Page No. X. Chapter 10 : Vibhuti Yoga 1. Summary 1683 2. Introduction 1684 3. Verse 1 1693 4. Verse 2 1696 5. Verse 3 1700 6. Verse 4 1705 7. Verse 5 1712 8. Verse 6 1721 9. Verse 7 1725 10. Verse 8 1735 11. Verse 9 1738 12. Verse 10 1742 13. Verse 11 1757 14. Verse 12 1769 [i] S. No. Title Page No. 15. Verse 13 1771 16. Verse 14 1773 17. Verse 15 1775 18. Verse 16 1778 19. Verse 17 1785 20. Verse 18 1788 21. Verse 19 1794 22. Verse 20 1796 23. Verse 21 1803 24. Verse 22 1807 25. Verse 23 1827 26. Verse 24 1830 27. Verse 25 1833 28. Verse 26 1839 29. Verse 27 1842 [ii] S. No. Title Page No. 30. Verse 28 1844 31. Verse 29 1847 32. Verse 30 1849 33. Verse 31 1852 34. Verse 32 1856 35. Verse 33 1859 36. Verse 34 1865 37. Verse 35 1869 38. Verse 36 1873 39. Verse 37 1875 40. Verse 38 1878 41. Verse 39 1881 42. Verse 40 1883 43. Verse 41 1885 44. Verse 42 1887 45. Concluding Verse 1889 [iii] Chapter 10 Vibhuti Yoga – 42 Verses (One in Many – Immanance) 2 Topics Verse 1 - 19 Verse 20 - 42 Introduction Elaboration - Vibhutis - Glories - Ishvara – Jagat Verse 20 Verse 25 Verse 33 Karanam Chapter 7 & 9. - Self in All beings - Vedic Yagyas - Alphabets - Material Cause + - Japa Yagya - A - Kara Intelligent cause. - Verse 5 + 6 Verse 22 Verse 32 Verse 35 - 1st : Lord created world (Intelligent - Vedanam - Vedic Mantras cause). -
Ijhams-Significance of Arya Samaj in Eradicating
BEST: International Journal of Humanities, Arts, Medicine and Sciences (BEST: IJHAMS) ISSN (P): 2348-0521, ISSN (E): 2454-4728 Vol. 8, Issue 2, Feb 2020, 1-12 © BEST Journals SIGNIFICANCE OF ARYA SAMAJ IN ERADICATING SUPERSTITIONS AND THUS SAFEGUARDING THE NATION Dr. REKHA MAITRA Associate Professor-Hospitality & Hotel Administration, FMS, MRIIRS, Haryana, India ABSTRACT Arya Samaj, a religious system was formed by Sanyasi Dayanand Saraswati in April, 1875 at Bombay. It was developed with a purpose of bringing about social reforms in the society and to inculcate the strong value and ethics system in youngsters. Academician and researcher D. Vable i mention that Dayanand Saraswati, a strong leader in Indian history, wanted to promote Vedas and Vedic way of life. Similarly, Dr. K.P. Jaiswal validated the concept and evolution of Arya Samaj. He laid stress on the foundation of the Arya Samaj.According to him “Arya Samaj brought the reformation in society by making vital changes in the societal concepts. This overhauling led to changes in the mindset of the people of India as well as followers of different religious and educational organization. This National movement was endorsed by the vast number of nationalists. In the contemporary era, Arya Samaj has maintained the stance of strong Vedic culture in followers. In today’s parlance, the well-educated people are also influenced by planetary positions and follow methods to overcome the ill effects of planets. Many a times, rituals are observed as a part of the tradition or out of fear; without trying to understand the need, cause or effect. -
CURRICULUM AS CONCEIVED by SWAMI DAYANAND Anurag Asija
SRJIS/BIMONTHLY/ DR. ANURAG ASIJA (2377-2384) CURRICULUM AS CONCEIVED BY SWAMI DAYANAND Anurag Asija, Ph. D. Assistant Professor, Maharishi Dayanand College of Education, ABOHAR (Punjab) Abstract Swami Dayanand (1824-1883) a great world teacher has suggested the curriculum for teaching. His Education system was based on Vedas. He suggested that curriculum should be set in such a way so that it may impart true knowledge. In the achievement of moksha and God both curriculum and Acharya are very important ingredients of education. His views are based on Dhama and spirituality. Vedic education takes man to the path of achieving moksha and God. Thus his main intent is to set a curriculum which takes the learner to the perfection of life. Scholarly Research Journal's is licensed Based on a work at www.srjis.com Introduction Swami Dayanand develops an educational system based on Vedas and motivates the people to the teaching and learning of Vedas. He propounds Verna-Ashram and ancient Gurukul system and lays emphasis on the study of Vedas. According to him, education should begin with the teaching of Panini's Grammar of Sanskrit, paying special attention to accurate and precise pronunciation of the mantras of "Ashtadhyai" Vedas which accept the achievement of moksha as the prime aim of education. He says , "When man removes Avidya or false knowledge , and gets vidya or true knowledge , he finds himself free from the sorrows of life and he gets moksha.(Rigvedadi Bhasya Bhumika, 1967 , p 211) . He says that the curriculum should be such which takes man to the path of truth i.e the achievement of moksha. -
Rajaji-Mahabharata.Pdf
MAHABHARATA retold by C. Rajagopalachari (Edited by Jay Mazo, International Gita Society) Contents 39. The Wicked Are Never Satisfied 1. Ganapati, the Scribe 40. Duryodhana Disgraced 2. Devavrata 41. Sri Krishna's Hunger 3. Bhishma's Vow 42. The Enchanted Pool 4. Amba And Bhishma 43. Domestic Service 5. Devayani And Kacha 44. Virtue Vindicated 6. The Marriage Of Devayani 45. Matsya Defended 7. Yayati 46. Prince Uttara 8. Vidura 47. Promise Fulfilled 9. Kunti Devi 48. Virata's Delusion 10. Death Of Pandu 49. Taking Counsel 11. Bhima 50. Arjuna's Charioteer 12. Karna 51. Salya Against His Nephews 13. Drona 52. Vritra 14. The Wax Palace 53. Nahusha 15. The Escape Of The Pandavas 54. Sanjaya's Mission 16. The Slaying Of Bakasura 55. Not a Needle-Point Of Territory 17. Draupadi's Swayamvaram 56. Krishna's Mission 18. Indraprastha 57. Attachment and Duty 19. The Saranga Birds 58. The Pandava Generalissimo 20. Jarasandha 59. Balarama 21. The Slaying Of Jarasandha 60. Rukmini 22. The First Honor 61. Non-Cooperation 23. Sakuni Comes In 62. Krishna Teaches 24. The Invitation 63. Yudhishthira Seeks Benediction 25. The Wager 64. The First Day's Battle 26. Draupadi's Grief 65. The Second Day 27. Dhritarashtra's Anxiety 66. The Third Day's Battle 28. Krishna's Vow 67. The Fourth Day 29. Pasupata 68. The Fifth Day 30. Affliction Is Nothing New 69. The Sixth Day 31. Agastya 70. The Seventh Day 32. Rishyasringa 71. The Eighth Day 33. Fruitless Penance 72. The Ninth Day 34. Yavakrida's End 73. -
VADLAMUDI-THESIS.Pdf (550.0Kb)
Copyright By Sundara Sreenivasa R Vadlamudi 2010 The Thesis Committee for Sundara Sreenivasa R Vadlamudi Certifies that this is the approved version of the following thesis: Daud Shah and Socio-religious reform among Muslims in the Madras Presidency APPROVED BY SUPERVISING COMMITTEE Supervisor: ______________________________ Gail Minault _____________________________ Cynthia Talbot Daud Shah and Socio-religious Reform among Muslims in the Madras Presidency by Sundara Sreenivasa R Vadlamudi, M.A. Thesis Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin May 2010 Dedication To my family For believing in me and my dreams Acknowledgements This work would not have been accomplished without the support and guidance of several people. Professor Gail Minault was a tremendous source of guidance and encouragement. Her interest and curiosity about Muslims in Tamil Nadu has greatly inspired me. Professor Cynthia Talbot patiently waited, read earlier drafts, and provided extremely useful comments. Marilyn Lehman uncomplainingly answered my questions and tolerated my requests regarding coursework and funding. I would like to thank members of the History Department’s Graduate Program Committee (GPC) for funding my research. I am extremely grateful to Qazi Zainul Abideen for providing me with copies of journals that are used in this thesis. He has become a good friend and I am glad to have met such a wonderful person. I would also like to thank the staff of the Tamil Nadu State Archives for going the extra mile to retrieve dusty records without any complaints. -
The Review of Religions
Registered No. L. 303 ·--==-========================-::::::::=:::::::::::::::::::-:~~,as;:~~1- ~ {j((~ Vol. VI .. No. 8. THE J :REVIEW OF IONS i RELIC ! I AUGUST 1907. CONTENTS. Payes. I rJ'IIE MITIIAMMADAN~, TJIJ ◄: l\lAJ1])f ANDrl1 fl]~ AlfMADIYYA I ! I. 271 'l'Ul~ PURI l'Y OP TUI~ 'l 1 l ◄:XT OF rl'HE IIOLY QURAN ... 201 A:\[ l ◄:IUO.-\ N PHES:--l ON TI I I◄: DO-\VIE PllEOTC'rION 300 AH1:·A i-:L\MA.J AN[) POLJTJCS 305 I ----- ·-· ! QADIAN, Dl~TIUU'l' 'OUltDAHPU R, PUN.JAB, l'.'i IHA. Annual Subscription Rs. 4. I Sngle Copy As .... 6. www.alahmadiyya.org THE REVIEW OF RELIGIONS. VoL. VI.] AUGUS'r, 1\)07. [No. 8. r~.:i.. ;J 1 1:.1,6,~ ) 1 11.JJ 1 r-! r~• J!J ) 11.J )"" ) 1_ _s1.c V'Laj j ll v.+,S\j The Mul1ammadans, tl1e Mahdi and the Ahmadiyya Movement. _.,~--~·-- An article _headed ' 1 Islam and J ehad'~ has appeared in the Civil a11 d Mi,lita1·y Gaietto of 19th July 1\)07, under the signature of ' 1 Abu Said }ifuhammacl Husain, Editor, Isha'at-us-Sunnat, Batala", which poses to contain the views of a disinterested person-1 'impartial ,vords" on the papers published under the heading of '·~f uhammadans a.nd Jehad" in the same paper under the signatures of Mirza Ghulam Ahmad Sahib of Qadian and Syed l\iuhammma<l of Peshawer. Even Shylock sitting in judgment over Antonio would not have presented a more interesting scene than that which is presented by Maulvi Muhammad Husain of 13a,tala. -
Ward Wise Colony Name
Ward Wise Colony Name Ward No Colony names as per Assembly Roll 1 ROHTAK DEHAT WARD NO.1, INDRA COLONY, KARTARPURA 1 ROHTAK WARD NO.4 KRISHNA COLONY ROOP NAGAR, LUXMAN 1 ROHTAK WARD NO.1 INDRA COLONY 1 ROHTAK WARD NO. 4, MATA DARWAJA, SHERA KOTHI, LUXM 1 ROHTAK WARD NO.1,INDRA COLONY, KARTARPURA 1 ROHTAK DEHAT KUTANA HISAR ROAD 1 ROHTAK WARD NO. 4 NEHRU COLONY 1 ROHTAK DEHAT 1 ROHTAK DEHAT WARD NO 1, ROHTAK DEHAT KODHI COLONY 1 ROHTAK WARD NO.1,INDRA COLONY, KARTARPURA 1 ROHTAK DEHAT 1 KUTANA, JALALPUR 1 ROHTAK WARD NO. 4 NEHRU COLONY 1 ROHTAK WARD NO.1 INDRA COLONY 2 ROHTAK WARD NO.2, KACHI GARHI, GOPALPURA, KRISHANA 2 ROHTAK DEHAT WARD NO.2, GARHI MOHALLA, GOPALPURA,K 2 ROHTAK DEHAT WARD NO. 1,ROHTAK DEHAT KUTANA,HISAR 2 KUTANA, JALALPUR 2 ROHTAK WARD NO.2, GARHI MOHALLA, GOPALPURA, KRISHA 2 ROHTAK WARD NO.3 GOPALPURA AMBEDKAR NAGAR, MOHALLA 2 ROHTAK WARD NO.3 BABRA MOHALLA, NAI SABJI MANDI, M 2 ROHTAK DEHAT 2 ROHTAK WARD NO.1,INDRA COLONY, KARTARPURA 2 RURAL ROHTAK DEHAT KUTANA HISAR ROAD & SHIV NAGAR 2 ROHTAK WARD NO.3, HISAR ROAD BHIWANI ROAD, KACHCHI 2 ROHTAK WARD NO.2 KACHI GARHI , GOPALPURA, KRISHANA 2 ROHTAK DEHAT KUTANA HISAR ROAD 2 ROHTAK WARD NO.3, GOPALPURA, AMBEDKARNAGAR, MOHALL 2 ROHTAK DEHAT 2 ROHTAK WARD NO. 3 HISAR ROAD BHIWNAI ROAD, KACHI G 2 ROHTAK WARD NO.3 BABRA MOHALLA, NAI SABJI MANDI, M 2 ROHTAK DEHAT WARD NO.2, GARHI MOHALLA, GOPALPURA,K 2 ROHTAK SHYAM COLONY 3 ROHTAK WARD NO.4 KRISHNA COLONY ROOP NAGAR, LUXMAN 3 ROHTAK WARD NO.6 RAINAKPURA KABIR AND PEER COLONY 3 ROHTAK WARD NO. -
Shri Guru Charitra
SRI GURUCHARITRA 1 Contents Introduction 1 ...............................................................................................................................................3 Introduction 2 ................................................................................................................................................4 Chapter 1a - Namdharak is blessed with the Vision of Sri Guru Nath.........................................................5 Chapter 1 - Namdharak sees Shri Guru in Dream.........................................................................................7 Chapter 2 - Siddha Muni Guides Namdharak ...............................................................................................7 Chapter 3 - Durwas Curses King Ambarish................................................................................................10 Chapter 4 - Birth of Shri Dattatraya ............................................................................................................11 Chapter 5 - Birth of Shripad Shri Vallabha.................................................................................................12 Chapter 6 - Ravana and Gokarna Mahabaleshwar ......................................................................................13 Chapter 7 - Soumini and Madayanti at Gokarna.........................................................................................15 Chapter 8 - Shripad Shrivallabha Blesses a Brahmani and Her Son...........................................................17 -
Yayati” by Girish Karnard
Volume-11,Issue-3,December-2017 USE OF MYTH AND SYMBOLS IN THE PLAY “YAYATI” BY GIRISH KARNARD Mr. Malhar Jayesh Vyakhyata sahayak, Gujarat Arts and Commerce College (Evening), Ahmedabad. E-mail : [email protected] INTRODUCTION My attempt in this paper is to study mythology as to tool to show the reflection of society,its culture and the technique used by the writers. To prove this I take Girish Karnad‟s play „Yayati‟ from the point of view of Myths and Symbols. Girish Raghunath Karnad‟s first play “Yayati” (1960) is a story taken from the epic Mahabharata. This mythical story is a tale of responsibility, sacrifice and self realization. In this play the central character is Yayati characterized by his insatiable desires symbolised though his actions. The story is about the exchange of ages between father and son. Myth is an idea or story which is handed down through generation sometimes orally or sometimes by the written word. The stories are especially about gods and men of courage. Myths often explain natured and historical events. They are the best way to study such cultures and are often related to creation. Symbols are objects, signs, characters, figures and colours used to represent ideas or concepts. The purpose of a symbol is to communicate meaning. Using a story from Mahabharata, Karnad has created this meticulous play with a very strong idea. An idea which is still a subject of study the myths and stories of mankind, no matter how ancient or new are based on some general mythical structures and formulas that are meant to touch human hearts throughout the time and ages. -
Part 7 Hare Krishna Prabhujis and Matajis, Please Accept My Humble
Accepting the Destiny - Part 7 Date: 2011-07-05 Author: Vaijayantimala devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble pranams! All glories to Srila Prabhupada and Srila Gurudev! This is the concluding portion of the previous offerings transcribing the lecture delivered by our beloved God brother HG Devakinandan prabhuji in Chennai on 27th May 2011 on Srimad Bhagavatam verse 7.2.40. 7. Seeing the hand of Krishna in everything: The conclusion to the verse SB 7.2.40 is very beautiful that until and unless we see the hand of Krishna in everything, we will not accept the destiny of the Lord as ours. When reverses come and difficulties come, we should not be disturbed. Maharaj said, for a while we may be disturbed but that duration depends on our sadhana and faith. If your faith and sadhana is very nice and sadhu sanga is there, the lead time between the initial point of your being upset and the immediate getting out of the bewilderment will become shorter and shorter and shorter until it takes just little less than two minutes to recover your senses and say, "Krishna, I am trying to see your hand", and you become peaceful. Otherwise, it may take days and months before we see the hand of the Lord and because the Lord works in mysterious ways, we cannot see that hand of the Lord. Maharaj says it might sometimes take even for lives and lives. We cannot see it. But those who accept it, they see it because Krishna gives them the vision from within to understand His purpose.