ORIGINAL RESEARCH PAPER Samrat Bharadwaj
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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. -
MAEL-203.Pdf
CONTENTS BLOCK 1 Selections from Ancient Texts Page No. Unit 1 Rigveda: Purusha Sukta 1-13 Unit 2 Isha Upanishad 14-30 Unit 3 The Mahabharata: The Yaksha-Yudhishthira Dialogue I 31-45 Unit 4 The Mahabharata: The Yaksha-Yudhishthira Dialogue II 46-76 BLOCK 2 Poetry in Translation Unit 5 Selections from Songs of Kabir 96-109 Unit 6 Selections from Ghalib 110-119 Unit 7 Rabindranath Tagore: Songs from Gitanjali 120-131 BLOCK 3 Poetry in English Unit 8 Sri Aurobindo and his Savitri 132-147 Unit 9 Savitri , Book Four: The Book of Birth and Quest 148-161 Unit 10 Nissim Ezekiel: “Philosophy”, “Enterprise” 162-173 Unit 11 Kamla Das: “Freaks”, “A Hot Noon in Malabar” 167-178 BLOCK 4 Fiction Unit 12 Somdev: Selections from Kathasaritsagar 174-184 Unit 13 Raja Rao: Kanthapura –I 185-191 Unit 14 Raja Rao: Kanthapura –II 192-200 BLOCK 5 Drama Unit 15 Kalidasa: Abhijnanashakuntalam –I 201-207 Unit 16 Kalidasa: Abhijnanashakuntalam –II 208-231 Unit 17 Vijay Tendulkar: Ghasiram Kotwal –I 232-240 Unit 18 Vijay Tendulkar: Ghasiram Kotwal –II 241-257 Indian Writing in English and in English Translation MAEL-203 UNIT ONE RIGVEDA: PURUSHA-SUKTA 1.1. Introduction 1.2. Objectives 1.3. A Background to Purusha-Sukta 1.4. Analysing the Text 1.4.1. The Purusha 1.4.2. Verse by verse commentary 1.4.3. The Yajna 1.5. Summing Up 1.6. Answers to Self Assessment Questions 1.7. References 1.8. Terminal and Model Questions Uttarakhand Open University 1 Indian Writing in English and in English Translation MAEL-203 1.1 INTRODUCTION The Block: Block One explores the foundations of Indian Literature. -
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. -
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. -
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. -
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. -
LEADERSHIP LESSONS from the ANCIENT INDIAN EPIC of MAHABHARATA” Niranjan Rajpurohit Assistant Professor, SBM, NMIMS, Indore
PJAEE, 17 (6) (2020) “LEADERSHIP LESSONS FROM THE ANCIENT INDIAN EPIC OF MAHABHARATA” Niranjan Rajpurohit Assistant Professor, SBM, NMIMS, Indore. Email id - [email protected], Contact no. 91-8600008642 Niranjan Rajpurohit -- “Leadership Lessons From The Ancient Indian Epic Of Mahabharata” -- Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(6), ISSN 1567-214x Keywords: Mahabharata, Leadership, Indian Culture, Management, History, Mythology Abstract An effective management control or strategy execution requires a good leadership. Leaders are the first ones we look up to in times of crisis. There are a few interesting lessons from ancient Indian scriptures as to how different leadership styles can inspire or demotivate employees. The victory of the Pandavas over the Kauravas in the Indian epic 'Mahabharata', despite superior numbers of the latter, provides interesting insights on what were the reasons for the massive defeat. Leadership emerges as a key factor. In this paper, the author discusses the leadership of Shri Krishna which played a critical role in ensuring the victory of Pandavas and defeat of Kauravas. As an example of poor leadership, author takes the case of King Dhritarashtra. An insight into the leadership styles of the characters in the Mahabharata offers interesting lessons on effective leadership. Introduction: Mahabharata, the most famous epic ever, was written a long time ago in India in the fourth century BC or earlier. (Basu, 2016). The story continues to find prominence in every form of artwork and continues to overwhelm us even today. Mahabharata as a tale has a lot to teach us in our day to day lives, and also in our professional lives as managers and leaders. -
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. -
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. -
Karmic Philosophy and the Model of Disability in Ancient India OPEN ACCESS Neha Kumari Research Scholar, Banaras Hindu University, Varanasi, Uttar Pradesh, India
S International Journal of Arts, Science and Humanities Karmic Philosophy and the Model of Disability in Ancient India OPEN ACCESS Neha Kumari Research Scholar, Banaras Hindu University, Varanasi, Uttar Pradesh, India Volume: 7 Abstract Disability has been the inescapable part of human society from ancient times. With the thrust of Issue: 1 disability right movements and development in eld of disability studies, the mythical past of dis- ability is worthy to study. Classic Indian Scriptures mention differently able character in prominent positions. There is a faulty opinion about Indian mythology is that they associate disability chie y Month: July with evil characters. Hunch backed Manthara from Ramayana and limping legged Shakuni from Mahabharata are negatively stereotyped characters. This paper tries to analyze that these charac- ters were guided by their motives of revenge, loyalty and acted more as dramatic devices to bring Year: 2019 crucial changes in plot. The deities of lord Jagannath in Puri is worshipped , without limbs, neck and eye lids which ISSN: 2321-788X strengthens the notion that disability is an occasional but all binding phenomena in human civiliza- tion. The social model of disability brings forward the idea that the only disability is a bad attitude for the disabled as well as the society. In spite of his abilities Dhritrashtra did face discrimination Received: 31.05.2019 because of his blindness. The presence of characters like sage Ashtavakra and Vamanavtar of Lord Vishnu indicate that by efforts, bodily limitations can be transcended. Accepted: 25.06.2019 Keywords: Karma, Medical model, Social model, Ability, Gender, Charity, Rights.