DOCSLIB.ORG

Dr. Babasaheb Ambedkar Writings & Speeches Vol. 3

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 3 Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) blank DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 3 First Edition Compiled by VASANT MOON Second Edition by Prof. Hari Narake Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 3 First Edition by Education Department, Govt. of Maharashtra : 14 April, 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr. Ambedkar, constituted under the chairmanship of the then Prime Minister of India, the Dr. Ambedkar Foundation (DAF) was set up for implementation of different schemes, projects and activities for furthering the ideology and message of Dr. Ambedkar among the masses in India as well as abroad. The DAF took up the work of translation and publication of the Collected Works of Babasaheb Dr. B.R. Ambedkar published by the Government of Maharashtra in English and Marathi into Hindi and other regional languages. I am extremely thankful to the Government of Maharashtra’s consent for bringing out the works of Dr. Ambedkar in English also by the Dr. Ambedkar Foundation. Dr. Ambedkar’s writings are as relevant today as were at the time when these were penned. He firmly believed that our political democracy must stand on the base of social democracy which means a way of life which recognizes liberty, equality and fraternity as the principles of life. He emphasized on measuring the progress of a community by the degree of progress which women have achieved. According to him if we want to maintain democracy not merely in form, but also in fact, we must hold fast to constitutional methods of achieving our social and economic objectives. He advocated that in our political, social and economic life, we must have the principle of one man, one vote, one value. There is a great deal that we can learn from Dr. Ambedkar’s ideology and philosophy which would be beneficial to our Nation building endeavor. I am glad that the DAF is taking steps to spread Dr. Ambedkar’s ideology and philosophy to an even wider readership. I would be grateful for any suggestions on publication of works of Babasaheb Dr. Ambedkar. (Kumari Selja) Collected Works of Babasaheb Dr. Ambedkar (CWBA) Editorial Board Kumari Selja Minister for Social Justice & Empowerment, Govt. of India and Chairperson, Dr. Ambedkar Foundation Shri Manikrao Hodlya Gavit Minister of State for Social Justice & Empowerment, Govt. of India Shri P. Balram Naik Minister of State for Social Justice & Empowerment, Govt. of India Shri Sudhir Bhargav Secretary Ministry of Social Justice & Empowerment, Govt. of India Shri Sanjeev Kumar Joint Secretary Ministry of Social Justice & Empowerment, Govt. of India and Member Secretary, Dr. Ambedkar Foundation Shri Viney Kumar Paul Director Dr. Ambedkar Foundation Shri Kumar Anupam Manager (Co-ordination) - CWBA Shri Jagdish Prasad ‘Bharti’ Manager (Marketing) - CWBA Shri Sudhir Hilsayan Editor, Dr. Ambedkar Foundation FOREWORD Dr. Ambedkar, the Chief Architect of Indian Constitution, is well- known not only as a constitutionalist and a parliamentarian but also as a scholar and active reformer all over the world. As a champion of the down-trodden he waged relentless struggle against the oppressive features of Hindu society. Throughout his life, he strove for establishment of a new social order based on the principles of liberty, equality, justice and universal brotherhood. The Indian society owes a tremendous debt to his radical and humanitarian approach for solution of the problems of the Backward Classes. The Government of Maharashtra is committed to the welfare of the backward classes for whose uplift Dr. Ambedkar dedicated his whole life. Thoughts and teachings of great men like Dr. Ambedkar will always serve as a beacon light for the new generation. Our Government, therefore, feels proud and happy to bring out these three consecutive volumes of his unpublished writings as part of our total project of publication of the writings of Dr. Ambedkar. (S. B. CHAVAN) Chief Minister of Maharashtra blank PREFACE I consider it a great honour to have been asked to write a preface to these volumes which consist of hitherto unpublished writings of Dr. Babasaheb Ambedkar. Dr. Ambedkar occupies a position of high eminence among the learned scholars of Indian society and philosophy. His erudition and learning as reflected through his writings may serve as a beacon light for rational approach towards our social and religious problems. The Government of Maharashtra has undertaken the work of bringing out complete writings of Dr. Ambedkar in a series of volumes. The reconstituted Committee appointed for this work, has now come up with three consecutive volumes of the unpublished writings, which were very eagerly awaited by the students of India’s social and political evolution. The present volumes, which deal with philosophical as well as social problems of Indian society, may prove interesting to the scholars as well as to the new and young generation which is eager to find solutions to the national problems on a rational basis. The Editorial Board is to be congratulated for the zeal, dedication and care which they brought to bear on the expeditious publication of these volumes. (Prof. RAM MEGHE) Minister for Education, Maharashtra State blank Dr. Babasaheb Ambedkar, Mahatma Phule, Rajarshi Shahu Source Material Publication Committee 1. Hon’ble Shri Dilip Walse Patil, ... President Minister of Higher & Technical Education. 2. Hon’ble Shri Suresh Shetty, ... Member Minister of State for Higher & Technical Education. 3. Shri Ramdas Athawale ... Member 4. Shri Prakash Ambedkar ... Member 5. Prof. Jogendra Kawade ... Member 6. Shri Nitin Raut ... Member 7. Prof. Janardan Chandurkar ... Member 8. Shri Tukaram Birkad ... Member 9. Prof N. D. Patil ... Member 10. Shri Laxman Mane .... Member 11. Dr. Janardan Waghmare ... Member 12. Shri T. M. Kamble ... Member 13. Dr. Baba Adhav ... Member 14. Dr. A. H. Salunkhe ... Member 15. Dr. Jaysing Pawar .... Member 16. Prof. Ramesh Jadhav _ ... Member 17. Prof. Vilas Sangve ... Member 18. Shri N. G. Kamble ... Member 19. Dr. M. L. Kasare ... Member 20. Shri P. J. Gosavi, Deputy Director, ... Member Government Printing and Publications. 21. Dr. Joyas Shankaran, Additional Chief Secretary Member Higher and Technical Education. 22. Dr. K. M. Kulkarni, Director of Higher Education Convenor 23. Prof. Hari Narake ... Member- Secretary blank INTRODUCTION The members of Dr. Babasaheb Ambedkar Source Material Publication Committee are pleased to present this volume of Dr. Babasaheb Ambedkar’s unpublished writings to readers on behalf of the Government of Maharashtra. This volume is significant and unique in several respects. Firstly, the contents of this volume were hitherto unknown. These are the unpublished writings of Dr. Ambedkar which were in the custody of the Administrator General and the custodian of Dr. Ambedkar’s property. The students of Dr. Ambedkar’s writings and his devoted followers were anxious to read these writings. Some of the followers of Dr. Ambedkar had even gone to the court to secure permission for the printing of these writings although the manuscripts were not in their possession. Thus, these writings had assumed such significance that it was even feared that they had been destroyed or lost. There is a second reason why this volume is significant. Dr. Ambedkar is known for his versatile genius, but his interpretation of the philosophy of and his historical analysis of the Hindu religion as expressed in these pages may throw new light on his thought. The third important point is that Dr. Ambedkar’s analysis of Hindu Philosophy is intended not as an intellectual exercise but as a definite approach to the strengthening of the Hindu society on the basis of the human values of equality, liberty and fraternity. The analysis ultimately points towards uplifting the down-trodden and absorbing the masses in the national mainstream. It would not be out of place to note down a few words about the transfer of these papers to the Committee for publication. During his life time, Dr. Ambedkar published many books, but also planned many others. He had also expressed his intention to write his autobiography, the life of Mahatma Phule and the History of the Indian Army, but left no record of any research on these subjects. After his death, in 1956, all the papers including his unpublished writings were taken into custody by the custodian of the High Court of Delhi. Later, these papers were transferred to the Administrator General of the Government of Maharashtra. Since then, the boxes containing the unpublished manuscripts of Dr. Ambedkar and several other papers were in the custody of the Administrator General.
Load more

Recommended publications
  • Reasoning As a Science, Its Role in Early Dharma Literature, and the Emergence of the Term Nyāya
    Reasoning as a Science, its Role in Early Dharma Literature, and the Emergence of the Term nyāya KARIN PREISENDANZ THE CULTURAL BACKGROUND OF THE DEVELOPMENT OF LOGIC IN INDIA Previous research on the early development of Indian logic and its cultural background has placed a great deal of emphasis on the evi- dence provided by the early classical Āyurvedic tradition. To be sure, the probably already pre-classical tradition of debate with its inherent concern about convincing and correct procedures of proof contains important seeds for the development of logic, and its treat- ment found a special place in the Carakasaühitā. I will discuss in detail elsewhere the diametrically opposed positions of the pioneer- ing Indian scholars in this area, namely, Satishchandra Vidyabhusa- na and Surendranath Dasgupta, as regards the relationship between, on the one hand, the medical tradition, and, on the other, the early theories about debate and reflections on the proto-logical concepts embedded in it as exemplified by the Carakasaühitā.1 In this con- nection I take a middle position between their rather extreme views and attempt to demonstrate the particular importance of debate – responsible for an intense intellectual interest in it – in the medical context, drawing on the diverse evidence provided by the Caraka- saühitā itself. This interest, I argue, not only led to some specific- 1 Cf. Preisendanz, forthcoming. 28 KARIN PREISENDANZ ally medical theoretical treatment of the types of debate, their con- stitutive elements and their structure by
    [Show full text]
  • The Emergence of the Mahajanapadas
    The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism.
    [Show full text]
  • Rishi and Devtas of Vedic Mantra
    www.ved-yog.com 52 Chapter V Rishis and Devatas of the Mantras The general notion of the ‘Western’ Scholars and their Indian followers is that the Rishis whose names are mentioned on the Mantras are their composers and devatas are the deities to be worshipped. But this is a very erroneous view. By Rishis are meant, according to all ancient Authorities, the seers who made out the secrets of the Vedas and propagated them. Yaskacharya, the well known philologist and author of the Nirukta.says in 1-91. lk{kkRÏr/kekZ.k _"k;ks cHkwoqLrs·lk{kkr~Ïr/keZH; mins'ksu eU=ku~ lEizknq%µ fu#Dr 1-19µ The original seers were men of realisation who saw or perfectly understood’ the Dharma. They taught it to those who themselves had not realised it or were not inspired persons. In Nirukta 2-11 Yaskacharya says – _"k;ks eU=nz"Vkj% _f"knZ'kZukr~Lrkseku~ nn'ksZR;kSieU;o%A ;nsuku~ riL;ekuku~ czã Lo;EHkw vH;ku'kZr~ rn`.kh.kke`f"kRofefr foKkirsµ i.e. The Rishis are seers of the Mantras. The word Rishi means Drashta. Opaomanyava Acharya is of opinion that those who by austerities, realised the Yedic-hymns were called Rishis.” The Taittiriya Aranyak (2-9-1) says similarly - _"k;ks ;r~ ,uku~ riL;ekuku~ czãLo;EHkw vH;ku"kZr~ rs_"k;ks·Hkou~ rn`"k;ks·Hkou~ rn`"kh.kke`f"kRoe~A www.ved-yog.com 53 Those that after tapas or deep meditation realised the secret meaning of the Vedic Mantras, became Rishis by the Grace of the Almighty.
    [Show full text]
  • A Study of the Early Vedic Age in Ancient India
    Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca.
    [Show full text]
  • Literary Evidences of Agricultural Development in Ancient India
    International Journal of Sanskrit Research 2021; 7(2): 32-35 ISSN: 2394-7519 IJSR 2021; 7(2): 32-35 Literary evidences of agricultural development in © 2021 IJSR www.anantaajournal.com ancient India Received: 28-01-2021 Accepted: 30-02-2021 Lagnajeeta Chakraborty Lagnajeeta Chakraborty Assistant Professor, Sanskrit, Introduction North Bengal University, West Bengal, India No animal can live without food. Food is the basic need of each and every being. We should remember that we eat to live, not live to eat. In course of evolution when human beings appeared in this planet, they wandered from one place to another in search of food. They were then hunters and food collectors. They hunted wild animals with the help of stone, sticks etc. and collected fruits and roots from forests. In this pre-historic age human beings were nomads. Gradually they advanced towards developed livelihood. They learnt the technology of burning fire and next the know-how of agriculture. Agriculture entirely changed the human habitats. It is one of the most important inventions of human society. With the invention and development of agriculture, pre-historic people left their nomadic lives and settled down villages. Some famous civilizations were established with the growth of agriculture. It is noted that all this oldest Civilizations were formed on the valley of rivers. Cities and towns were set up based on the agricultural industries. Here we are going to discuss about the agricultural activities in ancient India. Most probably agriculture in India began by 9000 BC [1]. From that very period, cultivation of plants and domestication of crops and animals were started.
    [Show full text]
  • All Chapters.Pmd
    CHAPTER 5 KINGDOMS, KINGS AND AN EARLEARLEARLY REPUBLIC Election dadaElection y Shankaran woke up to see his grandparents all ready to go and vote. They wanted to be the first to reach the polling booth. Why, Shankaran wanted to know, were they so excited? Somewhat impatiently, his grandfather explained: “We can choose our own rulers today.” HoHoHow some men became rulers Choosing leaders or rulers by voting is something that has become common during the last fifty years or so. How did men become rulers in the past? Some of the rajas we read about in Chapter 4 were probably chosen by the jana, the people. But, around 3000 years ago, we find some changes taking place in the ways in which rajas were chosen.NCERT Some men now became recognised as rajas by perforrepublishedming very big sacrifices. The© ashvamedha or horse sacrifice was one such ritual. Abe horse was let loose to wander freely and it was guarded by the raja’s men. If the horse wanderedto into the kingdoms of other rajas and they stopped it, they had to fight. If they allowed thenot horse to pass, it meant that they accepted that the raja who wanted to perform the sacrifice was stronger than them. These rajas were then invited to the sacrifice, which was performed by specially trained priests, who were rewarded with gifts. The raja who organised the sacrifice was recognised as being very powerful, and all those who came brought gifts for him. The raja was a central figure in these rituals. He often had a special seat, a throne or a tiger n 46 skin.
    [Show full text]
  • The Significance of Fire Offering in Hindu Society
    INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation.
    [Show full text]
  • An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
    An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet.
    [Show full text]
  • Silhouette194800agne R 9/ C
    m/ <": : .( ^ } ''^e ^-Pt^i ^ . i.,-4 ^i Digitized by the Internet Archive in 2010 with funding from Lyrasis IVIembers and Sloan Foundation http://www.archive.org/details/silhouette194800agne r 9/ c The 1948 Silhouette is published by the students of Agnes Scott College, Decattir, Oeorgia. under the direction of Margaret "S'ancey. editor, and Jean da Siha, business manager. PRESSER HALL ^L 1948 SILHOUETTE aiieae .==rJ^eJiica Uan To MISS M. KATHRYN CLICK. tvlw encourages its to claim for our own the inner resources of beauty and trutli in our heritage of liberal 'educatioii, we dedicate THE 1948 SILHOUETTE. 65916 THE nGHES SCOTT IDERLS LIUE RS UlE SEEK... high intellectual attainment , prtv 3r\7^ CTJ hHk W^^m^^ \m nil mm^^^m . sinnple religious faith physical well being . service that reflects a sane attitude toward other people. A moment of relaxation be- tween classes brings many to the bookstore. Buttrick Hall, center of most academic activity. Sometimes you find a cut. The favorite place for organ- ization meetings and social functions is Murphey Candler building. Dr. von Schuschnigg drew a throng of listeners at the reception after his lecture. Murphey Candler is the scene of popcorn feasts as well as receptions. In Presser we find the stimulation of music and play practice as well as the serenity of beloved chapel programs. The newest Agnes Scott daughters fast be- come part of us in such traditional events as the C.A. picnic on the little quad. \ w^ r ;^i Prelude -to a festive evening —signing away s. B 1 the vital statistics at the hostess's desk in Main.
    [Show full text]
  • Balabodha Sangraham
    बालबोध सङ्ग्रहः - १ BALABODHA SANGRAHA - 1 A Non-detailed Text book for Vedic Students Compiled with blessings and under instructions and guidance of Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Jayendra Saraswathi Sri Sankaracharya Swamiji 69th Peethadhipathi and Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Sankara Vijayendra Saraswathi Sri Sankaracharya Swamiji 70th Peethadhipathi of Moolamnaya Sri Kanchi Kamakoti Peetham Offered with devotion and humility by Sri Atma Bodha Tirtha Swamiji (Sri Kumbakonam Swamiji) Disciple of Pujyasri Kuvalayananda Tirtha Swamiji (Sri Tambudu Swamiji) Translation from Tamil by P.R.Kannan, Navi Mumbai Page 1 of 86 Sri Kanchi Kamakoti Peetham ॥ श्रीमहागणपतये नमः ॥ ॥ श्री गु셁भ्यो नमः ॥ INTRODUCTION जगत्कामकलाकारं नािभस्थानं भुवः परम् । पदपस्य कामाक्षयाः महापीठमुपास्महे ॥ सदाििवसमारमभां िंकराचाययमध्यमाम् । ऄस्मदाचाययपययनतां वनदे गु셁परमपराम् ॥ We worship the Mahapitha of Devi Kamakshi‟s lotus feet, the originator of „Kamakala‟ in the world, the supreme navel-spot of the earth. We worship the Guru tradition, starting from Sadasiva, having Sankaracharya in the middle and coming down upto our present Acharya. This book is being published for use of students who join Veda Pathasala for the first year of Vedic studies and specially for those students who are between 7 and 12 years of age. This book is similar to the Non-detailed text books taught in school curriculum. We wish that Veda teachers should teach this book to their Veda students on Anadhyayana days (days on which Vedic teaching is prohibited) or according to their convenience and motivate the students.
    [Show full text]
  • Nifty Wars Agri in Titr Ffiattry
    Nifty Wars Agri in titr ffiattry Fifty years ago in the Fancy is researched by Dorothy Mason, from her col- lection of early out of print literature. SUPERSTITION AND WITCHCRAFT A very remarkable peculiarity of the domestic cat, and possibly one that has had much to do with the ill favour with which it has been regarded, especially in the Middle Ages, is the extraordinary property which its fur possesses of yielding electric sparks when hand-rubbed or by other friction, the black in a larger degree than any other colour, even the rapid motion of a fast retreating cat through rough, tangled underwood having been known to produce a luminous effect. In frosty weather it is the more noticeable, the coldness of the weather apparently giving intensity and brilliancy, which to the ignorant would certainly be attributed to the interfer- ence of the spiritual or superhuman. To sensitive natures and nervous temperaments the very contact with the fur of a black cat will often produce a startling thrill or absolutely electric shock. That carefully observant naturalist, Gilbert White, speaking of the frost of 1785, notes ; "During those two Siberian days my parlour cat was so elec- tric, that had a person stroked her and not been properly insulated, the shock might have been given to a whole circle of people." Possibly from this lively, fiery, sparkling tendency, combined with its noiseless motion and stealthy habits, our ancesters were led in the happily bygone superstitious days to regard the unconscious animal as a "familiar" of Satan or some other evil spirit, which generally appeared in the form of a black cat; hence witches were said to have a black cat as their "familiar," or could at will change themselves into the form of a black cat with eyes of fire.
    [Show full text]
  • The Upanishads- an Overview
    The Upanishads- An overview (S.N.Sastri) The word ‘Upanishad’ denotes Brahma-vidya by its derivation. Sri Sankara Bhagavatpada says in his Bhashya on the Kathopanishad that this word is derived by adding the prefixes ‘upa’ (meaning near) and ‘ni’ (with certainty) to the root ‘sad’ which means ‘to destroy’, ‘to reach’, and ‘to loosen’. Thus the meaning of the word ‘Upanishad’ is that it is the knowledge that destroys the seeds of worldly existence such as ignorance in the case of those seekers of liberation who, after becoming free from all desires approach (upa sad) this knowledge. The subject-matter of the upanishads is Brahman, the only Reality. Brihadaaranyaka upanishad, 3. 9. 26 says, “I ask you about Him, the Purusha of the upanishads”. The upanishads are the only source of knowledge about Brahman. The method adopted in Vedanta to impart the knowledge of Brahman is known as the method of superimposition ( adhyaaropa ) and subsequent negation ( apavaada ). In the Bhashya on Br.up.4.4.25 Bhagavatpada says, “The transmigrating self is indeed Brahman. He who knows the self as Brahman which is beyond fear becomes Brahman. This is the purport of the whole upanishad put in a nutshell. It is to bring out this purport that the ideas of creation, maintenance and dissolution of the universe, as well as the ideas of action, its factors and results were superimposed on the Self. Then, by the negation of the superimposed attributes the true nature of Brahman as free from all attributes has been brought out”. This is the method of adhyaaropa and apavaada, superimposition and negation, which is adopted by Vedanta.
    [Show full text]