Introduction to BI-Tagavad-Gita
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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. -
Bhagavad Gita Relevance for the 21St Century Nilesh Nilkanth Oak Institute of Advanced Science, Dartmouth, MA, USA Three Points
Bhagavad Gita Relevance for the 21st Century Nilesh Nilkanth Oak Institute of Advanced Science, Dartmouth, MA, USA Three points • The Mahabharata War occurred in 5561 BCE (>7500 years ago) • 300+ internal astronomy evidence & 1000+ multidisciplinary evidence • Insights from the Bhagavad Gita 1 प्रमेय (conjecture) शद/उपमान (evidence) 2 logic of scientific method 4 3 अनुमान (inference/prediction) प्रयक्ष (objective testing) 5 आगम (background knowledge) Astronomy evidence‐ Epics Only discipline of science capable of estimating exact dates copyright by Nilesh N Oak 1995‐2019 2. पथक्करणृ The Mahabharata Text (separation) ~125K shlok (18 Parvas) Astronomy references 215+ 300+ 3. वगीर्करण Astronomy references (classification) 300+ comet near Pushya chronology narrations (60+) AV observation calendrical constraints 60+ Bhishma nirvana planetary motions & positions (23+) (27+) seasons & position lunar & solar eclipses (6+) of Sun (30+) phases & positions of moon (30+) effects due to ‘precession’ effects due to ‘near earth phenomenon’ 5. अनुक्रम + 6. साहचयर् + 8 एकीकरण sequence + association + unification 5561 BCE Arundhati‐Vasishtha observation [11091 BCE – 4508 BCE] All astronomy observations of the epics are visual/factual/actual observations of the sky, of those times Arundhati‐Vasishtha (AV) observation pramana logic of anumana scientific discovery pratyaksha (11091 BCE – 4508 BCE) astronomy calculations/simulations (agama) precession of equinoxes, proper motions, modern astronomy copyright by Nilesh N Oak 1995‐2018 Indian astronomy Modern astronomy Vyapti‐Jnana Mahabharata 130+ alternate claims Ancient Indian narratives Sanskrit 300+ astronomy ref. of Mahabharata Shad‐Darshanas Philosophy of science Vijnana‐Buddhi Alternate interpretations 7. इंिद्रयप्रामाय objective testing Bhishma parva‐ Adhyaya 2:31 (Renowned and well respected Arundhati has gone ahead of Vasishtha) • Only 4 (out of 130+) researchers dare mention it. -
852525.Åšiva-AND-SHIKHANDI.Pdf
ELK Asia Pacific Journals – Special Issue ISBN: 978-81-930411-2-3 ŚIVA AND SHIKHANDI: THE GENDER QUEERNESS IN HINDU MYTHOLOGY E. Vishnupriya Lecturer Department of English Jain Institute of Business Management, Jakkasandra, Kanakapura [email protected] Hindu mythology dates to the time of the imagination; can be seen as stimulated shift Ŗg Veda, the oldest sacred religious text, marked by fear of oppression, individual which was probably composed between behaviour and conflicts, in established 1500 and 900 B.C. The Vedas, Upanishads, norms or social order of given time and Puranas, Epics, Agamas, Bhakti literature place. and Tantras with differing interpretations While leaving old prejudices in the realm of on mythology could trace the root of sexuality, this paper seeks to question the Hinduism. For over thousand years these belief ‘ars erotica.’ Queerness: is it all scriptures have been the cosmic womb of about multiplying pleasures or to be viewed creations of various literature and art forms. as ethical concerns? Truly speaking Hindu mythology visualized Queer Theory: A glance the more happening and modern concept, Queer theory is not a singular or systematic Queerness before 2000 years. Traditional conceptual or methodological framework, Hinduism seems to proclaim to the world but a collection of intellectual engagements that queerness is as old as the mountains. with the relations between sex, gender and The vast traditions of Hinduism would tell sexual desire. Queer can be used as a the tales of gender queerness .Ancient derogatory noun or adjective for scriptures like Narada-smriti and homosexuality or effeminacy. It can also be Kamasutra discuss queerness in detail. -
Microsoft Powerpoint
1 Ādi (225) 2 Sabhā (72) सय उवाच 3 Āranyaka (299) SjSanjaya said, 4 Virāta (67) sañjaya uvāca 5 Udyoga (197) 6 Bhīshma Parva (117) 7 Drona - 173 chapters 8 Karna (69) 9 Shālya (64) 10 Sauptika (18) 11 Strī (27) Yudhisthira's 12 Shānti (353) Falsehood 13 Anushāsana (154) Drona Parva 14 Ashvamedhika (96) Chapter 164 15 Āshramavāsika (47) 16 Mausala (9) 17 Mahāprasthānika (3) Swami Tadatmananda 18 Svargārohana (5) Arsha Bodha Center ताकु तीसताा ीभगवानवाचु SiSeeing thfihtdthe frightened PdPandavas, The Blessed Lord said, trastān kuntī-sutāndṛṣṭvā śrī-bhagavānuvāca ाणसायकपीडताने ् | pidbierced by D'Drona's arrows, droṇa-sāyaka-pīḍitān मितमाेयसे यु the wise SfSri Krishna, engaged in their welfare, matimāñ śreyase yuktaḥ के शवाऽजे नमवीतु ् || said to Arjuna ... keśavo 'rjunam abravīt (164.66) नषै यु ेन सामे अथा हत े नषै By fig hting on the ba ttle fie ld, Drona If As hva tthama were kille d, Drona naiṣa yuddhena saṅgrāme aśvatthāmni hate naiṣa जते श कथन | ययु ेदित मितमम | cannotbt be d ef ea ted db by any means, would not fi ght . Thi s i s my opi ni on. jetuṁśakyaḥ kathañcana yudhyed iti matir mama अप वहणाृ यु े त हत सय ुगे कद् even by Indra himself, Anyone who could kill Ashvatthama in battle api vṛtra-haṇā yuddhe taṁ hataṁ saṁyuge kaścid रथयूथपयूथप || अ ै शसत मानव || the leader of leaders of armies. would be praised by people. ratha-yūthapa-yūthapaḥ (164.67) asmai śaṁsatu mānavaḥ (164.69) सय उवाच एताराचयाजने ् SjSanjaya said, O King, this a dv ice was no t liked sañjaya uvāca etan nārocayad rājan कु तीपाु े धनय | by AjArjuna, Kti'Kunti's son. -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
Mahabharata Tatparnirnaya
Mahabharatha Tatparya Nirnaya Chapter XIX The episodes of Lakshagriha, Bhimasena's marriage with Hidimba, Killing Bakasura, Draupadi svayamwara, Pandavas settling down in Indraprastha are described in this chapter. The details of these episodes are well-known. Therefore the special points of religious and moral conduct highlights in Tatparya Nirnaya and its commentaries will be briefly stated here. Kanika's wrong advice to Duryodhana This chapter starts with instructions of Kanika an expert in the evil policies of politics to Duryodhana. This Kanika was also known as Kalinga. Probably he hailed from Kalinga region. He was a person if Bharadvaja gotra and an adviser to Shatrujna the king of Sauvira. He told Duryodhana that when the close relatives like brothers, parents, teachers, and friends are our enemies, we should talk sweet outwardly and plan for destroying them. Heretics, robbers, theives and poor persons should be employed to kill them by poison. Outwardly we should pretend to be religiously.Rituals, sacrifices etc should be performed. Taking people into confidence by these means we should hit our enemy when the time is ripe. In this way Kanika secretly advised Duryodhana to plan against Pandavas. Duryodhana approached his father Dhritarashtra and appealed to him to send out Pandavas to some other place. Initially Dhritarashtra said Pandavas are also my sons, they are well behaved, brave, they will add to the wealth and the reputation of our kingdom, and therefore, it is not proper to send them out. However, Duryodhana insisted that they should be sent out. He said he has mastered one hundred and thirty powerful hymns that will protect him from the enemies. -
By Ambalika Smiti
IASBABA.COM ENVIRONMENT: NCERT BOOKS SUMMARY- BY AMBALIKA SMITI CLIMATE Climate Average weather condition over longer period of time Weather Local change in climate, day to-day condition of the atmosphere at a place with respect to the temperature, humidity, rainfall, windspeed, etc. Vary over short period of time Variation in Temperature In Summer 55°C in the western Rajasthan Minus 45°C in winter around Leh. Churu in Rajasthan >50°C on a June day, it's hardly 19°C in Tawang (Arunachal Pradesh) on the same day. On a December night, temperature in Drass (Jammu and Kashmir) minus 45°C while Tiruvanantapuram or Chennai on the same night records 20°C or 22°C. Variation in rainfall Snowfall in Himalaya, while rainfall in all other parts Cherrapunji Maysymnram has highest rainfall while Jaislmer mostly dry Very Hot Jaislmer Very Cold Drass (J&K) Moderate Mumbai India- Major seasons - 4 Season Features Winter (Cold Sunshine slant, Low Temperature weather) December and January are the coldest months Dec-Feb Temperature decreases from South to North northeast trade winds prevail over the country, blow from land to sea Most part has dry season rainfall occurs on the Tamil Nadu coast from these winds as, here they blow from sea to land. A characteristic feature over the northern plains is the inflow of cyclonic disturbances from the west and the northwest which originate over the Mediterranean Sea and western Asia and move into India, along with the westerly flow. They cause winter rains locally known as ‘mahawat’ over the plains and snowfall in the mountains. -
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 Happy Sage
Sri Ganesha Temple, Nashville, TN 1/13/2013 Review: What is Atma? Important lessons of the Gita? Review Proverbs from previous class Moral of the “Donkey in the Well” story? Wisdom Story: The three filters of Socrates In ancient Greece, Socrates was reputed to hold knowledge in high esteem. One day an acquaintance met the great philosopher and said, “Do you know what I just heard about your friend?” “Hold on a minute,” Socrates replied. “Before you talk to me about my friend, it might be good idea to take a moment and filter what you’re going to say. That’s why I call it the triple filter test. The first filter is Truth. Have you made absolutely sure that what you are about to tell me is true?” “Well, no,” the man said, “actually I just heard about it and…” “All right,” said Socrates. “So you don’t really know if it’s true or not. Now, let’s try the second filter, the filter of Goodness. Is what you are about to tell me about my friend something good?” “Umm, no, on the contrary…” “So,” Socrates continued, “you want to tell me something bad about my friend, but you’re not certain it’s true. You may still pass the test though, because there’s one filter left—the filter of Usefulness. Is what you want to tell me about my friend going to be useful to me?” “No, not really.” “Well,” concluded Socrates, “if what you want to tell me is neither true, nor good, nor even useful, why tell it to me at all?” Page 1 of 2 Sri Ganesha Temple, Nashville, TN 1/13/2013 Mahabharata (Part 13): Bheeshma’s defeat: Bheeshma was a tremendous warrior, killing Pandava soldiers by the thousands. -
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 ..................................................... -
A Comprehensive Guide by Jack Watts and Conner Reynolds Texts
A Comprehensive Guide By Jack Watts and Conner Reynolds Texts: Mahabharata ● Written by Vyasa ● Its plot centers on the power struggle between the Kaurava and Pandava princes. They fight the Kurukshetra War for the throne of Hastinapura, the kingdom ruled by the Kuru clan. ● As per legend, Vyasa dictates it to Ganesha, who writes it down ● Divided into 18 parvas and 100 subparvas ● The Mahabharata is told in the form of a frame tale. Janamejaya, an ancestor of the Pandavas, is told the tale of his ancestors while he is performing a snake sacrifice ● The Genealogy of the Kuru clan ○ King Shantanu is an ancestor of Kuru and is the first king mentioned ○ He marries the goddess Ganga and has the son Bhishma ○ He then wishes to marry Satyavati, the daughter of a fisherman ○ However, Satyavati’s father will only let her marry Shantanu on one condition: Shantanu must promise that any sons of Satyavati will rule Hastinapura ○ To help his father be able to marry Satyavati, Bhishma renounces his claim to the throne and takes a vow of celibacy ○ Satyavati had married Parashara and had a son with him, Vyasa ○ Now she marries Shantanu and has another two sons, Chitrangada and Vichitravirya ○ Shantanu dies, and Chitrangada becomes king ○ Chitrangada lives a short and uneventful life, and then dies, making Vichitravirya king ○ The King of Kasi puts his three daughters up for marriage (A swayamvara), but he does not invite Vichitravirya as a possible suitor ○ Bhishma, to arrange a marriage for Vichitravirya, abducts the three daughters of Kasi: Amba, -
Chapter 6 Comparison of Attitude Towards Women In
CHAPTER 6 COMPARISON OF ATTITUDE TOWARDS WOMEN IN THE ILIAD. THE ODYSSEY AND THE MAHABHARATA 199 After analysing the individual women characters in all these epics, it is possible to compare the attitudes towards women and their status in the two traditions. A) Women in the Greek epics : Critics like J. W. Mackail complain that Homer did not use all his skill in women's portrayal as he used it in the portrayal of men. He comments in Lectures on Greek Poetry— "Homer's women are likewise [like Shakespeare's] remarkable; yet one has the feeling throughout that they are only fragments, sparingly used and jealously scrutinized, of a lost world of poetry that may have held figures as great as those of Gudrun and Brynhild,>of Imogen or Cleopatra. Andromache and Penelope are the only two women in the foremost plane of action. Both are vivid and actual, as fully alive as men among whom they move. Yet in both it seems as if the poet made them live almost against his will, or against the will of his audience; as though he would rather have given, or they would rather have had given them, generalized portraits of the faithful wife and affectionate mother. The recognition of Odysseus by Penelope might have been treated with the same power and tenderness as the parting of Andromache and Hector; Is the Greek feeling about what was proper for women responsible for its being otherwise and have the limits of the harder Hellenic taste lost for us one of the greatest passages in poetry?"^ 200 As Mackail suggests, a sense of inferiority about women, whether they are aristocratic or piebian, is found almost everywhere in the two Greek epics.