The Names of Srimati Radharani
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Read Book Kamadeva the God of Desire Pdf Free Download
KAMADEVA THE GOD OF DESIRE PDF, EPUB, EBOOK Anuja Chandramouli | 336 pages | 01 Sep 2015 | Rupa & Co | 9788129134592 | English | New Delhi, India Kamadeva the God of Desire PDF Book Oh how about including VHP in all of this. Brahma advises that Parvati should seduce Shiva since their offspring would be able to defeat Taraka. So from that perspective, this book gives Kamadeva a point of view in the epic tradition. Post a Comment. As a lover of ASOIAF series, it was hard to notice that even a book of that level of complexity was written in a very simple language but this one was one hell of a complex bundle of difficult sentences and words. We respect your privacy and will never share your email address with any person or organization. Kamadeva was created by Lord Brahma in order to introduce love among the people, and also for the creation of people. Preview — Kamadeva by Anuja Chandramouli. Why We Say Namaste. Jul 20, Urvashi rated it it was ok. I will definitely order again from Exotic India with full confidence. There are different versions of his story found in the Ramayana, the Mahabharata, and the Puranas, among other texts. This makes the tale dragging and boring, to put it bluntly. Yogapedia explains Kamadeva Hindu mythology offers several different versions of Kamadeva's origins. Could she please write more such. Best friends with Indra, the King of the Gods, tutor to the Apsaras in the art of lovemaking, Kamadeva lives a dream life in the magnificent Kingdom of Amaravathi-until danger strikes when he incurs the wrath of Shiva because of a preordained curse. -
The Mysterious Controller of the Universe : Shri Neelamadhava - Shri Jagannath
ISSN 0970-8669 Odisha Review Madhava Madhava vacyam, Madhava madhava harih; Smaranti Madhava nityam, sarva karye su Madhavah. Towards the end of Lord Sri Rama’s regime in Tretaya Yuga, Sri Hanuman was advised by the Lord Sri Rama to remain immersed in meditation (dhyanayoga) in ‘Padmadri hill’ till his services would be recalled in Dwapar Yuga. When the great devotee, Sri Hanuman expressed his prayer as to how he would see his divine Master during such a long spell of time, the Lord advised him that he would be able to see his ever- The Mysterious Controller of the Universe : Shri Neelamadhava - Shri Jagannath Dr. K.C. Sarangi Lord, always desires His devotees to have cherished ‘Sri Rama’ in the form of Lord Sri equanimity in all circumstances: favourable or Neelamadhava whom he would worship in unfavourable, and to destroy their ingorance by ‘Brahmadri’, the adjacent hill and enjoy the the sword of conscience, ‘tasmat ajnana everlasting bliss ‘naisthikeem shantim’ as the sambhutam hrutstham jnanasinatmanah (Ch. IV, Gita describes (Ch.5, Verse 12). Sri Hanuman verse.42) and work in a detached manner was a sthitadhi. Those devotees, whose minds surrendering the fruit of all actions to the Lotus are equiposed, attend the victory over the world feet of the Lord so that the devotee does not during their life time. Since Paramatma the become partaker of the sins as the Lotus leaf is Almighty Father is flawless and equiposed, such not affected by water ‘brahmani adhyaya devotees rest in the lotus feet of the Lord karmani sangam tyaktwa karoiti yah, lipyate ‘nirdosam hi samam brahma tasmad na sa papena padmapatramivambasa’ (Ch.V, brahmani te sthitaah’, (ibid v.19). -
South-Indian Images of Gods and Goddesses
ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh. -
An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition
Journal of Ethnology and Folkloristics 12 (2): 21–47 DOI: 10.2478/jef-2018-0009 AN INTRODUCTION TO THE SATTRA CULT URE OF ASSAM: BELIEF, CHANGE IN TRADITION AND CURRENT ENTANGLEMENT BABURAM SAIKIA PhD Student Department of Estonian and Comparative Folklore University of Tartu Ülikooli 16, 51003 Tartu, Estonia e-mail: [email protected] ABSTRACT In 16th-century Assam, Srimanta Sankaradeva (1449–1568) introduced a move- ment known as eka sarana nama dharma – a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief dis- ciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological seg- mentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of exter- nal forces and the support of locals to the Sattra authorities. -
Bhagavad Gita Free
öËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº® æË⁄í≤Ÿ | é∆ƒºÎ ¿Ÿú-æËíŸæ “ Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ úŸ≤¤™‰ ™ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ | éÂ∆ƒºÎ ¿Ÿú ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ ¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ 韺Π∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿Ÿº ∫Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿ §-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | -⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿ËßThe‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%Bhagavad‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å Gita || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸ {Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤ æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’ ≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘ ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥The˘Æ¤⁄¥éŸº OriginalÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅSanskrit é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰ —ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ “‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºand Î ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸº Å Ç—™‹ ™—ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿ Ÿ ∏“‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§- An English Translation ≤Ÿ¨Ÿæ -
Songs of the Love of Radha and Krishna
VIDYAPATI: BANGIYA PADABALI SONGS OF THE LOVE OF RADHA AND KRISHNA TRANS- LATED INTO ENGLISH BY ANANDA COOMARASWAMY AND ARUN SEN WITH INTRODUCTION AND NOTES AND ILLUS- TRATIONS FROM INDIAN PAINTINGS LONDON : THE OLD BOURNE PRESS, 15 HOLBORN, E.C. 1915. The whole creation will be consumed and appear infinite and holy, whereas it now appears finite and corrupt. This will come to pass by an improvement of sensual enjoyment. —William Blake. Be drunken with love, for love is all that exists. —Shamsi Tabriz. INTRODUCTION. VIDYAPATI THAKUR is one of the most renowned of the Vaishnava poets of Hindustan. Before him there had been the great Jayadeva, with his Gita Govinda made in Sanskrit ; and it is to this tradition Vidyapati belongs, rather than to that of Ramananda, Kablr, and Tul'sl Das, who sang of Rama and Sita. Vidyapati's fame, though he also wrote in Sanskrit, depends upon the wreath of songs {pada) in which he describes the courtship of God and the Soul, under the names of Krishna and Radha. These were written in Maithill, his mother-tongue, a dialect intermediate between Bengali and Hindi, but nearer to the former. His position as a poet and maker of language is analogous to that of Dante in Italy and Chaucer in England. He did not dis- dain to use the folk-speech and folk-thought for the expression of the highest matters. Just as Dante was blamed by the classical scholars of Italy, so Vidyapati was blamed by the pandits : he knew better, however, than they, and has well earned the title of Father of Bengali literature. -
India-Japan Cultural Syncretism Reflected in Japanese Pantheon of Deities Siddharth Singh Director, Vivekananda Cultural Centre
India-Japan Cultural syncretism reflected in Japanese Pantheon of deities Siddharth Singh Director, Vivekananda Cultural Centre, Embassy of India, Tokyo “India is culturally, Mother of Japan. For centuries it has, in her own characteristic way, been exercising her influence on the thought and culture of Japan. …..without Indian influence, Japanese culture would not be what it is today. As most Japanese profess the Buddhist faith, needless to say, they have generally been influenced by Indian ideas to a great extent.” [1] Hajime Nakamura “It is very important for the Japanese to know that in the bottom of Japanese culture, Indian culture is very firmly imprinted.”[2] Yasukuni Enoki, Former Ambassador of Japan to India It is pertinent to know how closely Indian culture is embedded in the Japanese past and present and a bright example of such deeper linkages is Japanese temples containing the statues of various deities. Numerous major and minor deities, ubiquitously present in Japanese temples, have their origin in the ancient Indian pantheon of gods and goddesses, but since these deities were introduced to Japan via China with Chinese names, Japanese people, in most of the cases, are unaware of their origins. There are well-theorized claims that establish the introduction of Indian culture to Japan even before the formal introduction of Buddhism from Korea in 552 CE. According to the Book of Liang, which was written in 635, five Buddhist monks from the Gandhara region of India traveled to Japan during the Kofun period (250-538 CE) in 467 CE. [3] After the arrival of Buddhism, Aryadhamma, a Buddhist monk from Rajgriha (Bihar, India) seems to have entered Japan via China in 645 CE,[4] much before Bodhisena’s arrival at Naniwa (Osaka). -
India's Myths and Symbols Through the Oral Tradition. Fulbright-Hays Summer Seminars Abroad, 1998 (India)
DOCUMENT RESUME ED 434 851 SO 030 825 AUTHOR Fancher, Kathleen M. TITLE India's Myths and Symbols through the Oral Tradition. Fulbright-Hays Summer Seminars Abroad, 1998 (India). INSTITUTION United States Educational Foundation in India. SPONS AGENCY Center for International Education (ED), Washington, DC. PUB DATE 1998-00-00 NOTE 40p.; Accompanying audio tapes not available from EDRS. PUB TYPE Guides Classroom - Teacher (052) EDRS PRICE MF01/PCO2 Plus Postage. DESCRIPTORS Area Studies; *Cultural Context; Curriculum Development; Folk Culture; Foreign Countries; Global Education; Intermediate Grades; *Learning Disabilities; *Mythology; *Oral Tradition; Philosophy; Religion; Social Studies; Special Education; *Symbolism IDENTIFIERS Fulbright Hays Seminars Abroad Program; Guided Assignments; Hinduism; *India; Indian Art ABSTRACT The design of this curriculum project allows teachers to introduce the rich Indian culture in a non-threatening way to learners who struggle with writing material. It was initially developed for special education students who read and write significantly below grade level. Some of the project's lessons include showing the students artwork and playing cassettes of talented Indian people who speak about various aspects in their diverse culture. The guided activities in the project are not only intended to motivate the students and to appeal to their learning styles, but also to serve a larger educational purpose to prepare special education students for their social studies classes. Following an introduction and general -
Kharchi Puja in Tripura: a Study with Reference to Festival of Tripuri Janajati in Northeast India – Its Mythology and Significance
International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 5 Issue 11, November 2018 Kharchi Puja In Tripura: A Study With Reference To Festival Of Tripuri Janajati In Northeast India – Its Mythology And Significance Poly Bhowmick Assistant Professor, Head – Department of Hindi, Ramthakur College, Agartala, West Tripura, India Abstract: Tripura is popularly “The land of Fourteen Gods and Goddess” i.e., Chaturdasha Devata. The festival is also termed as „Kharchi Puja‟. It is an indigenous festival of Royal family and is celebrated every year in the month of „Shukla Ashtami Tithi of Ashada.‟ „Kharchi‟ is typical festival of Royal family of Tripura. Formerly, this was the festival of only Tripuri tribes of royal family but presently it is celebrated irrespective of caste or creed of Tripura‟s inhabitants. There are many talking myths behind the origin of the festival and worshipping of fourteen Gods but no historical basis for these stories. The term Kharchi is derived from the word „Khya‟ means earth and this festival is celebrated basically to worship the earth. The festival is performed for seven consecutive days in which fourteen Gods and Goddess are worshiped. They are bathed in holy water and flowers and vermillion are offered. Animals and birds like goats and pigeons are sacrificed. Both tribal and non-tribal people join together to celebrate the festival. Keywords: Kharchi Puja, celebration, Royal family, Sacrifice, Festival, Fourteen Gods & Goddess. I. INTRODUCTION to harassment of Shamser Gazi. Though capital was again shifted to present Agartala but the fourteen Gods remained in „Kharchi Puja‟ is the yearly festival of mainly Tripuri this temple itself. -
Bhagavad Gita for Awakening—PDF
1 The Bhagavad Gita For Awakening A Practical Commentary for Leading a Successful Spiritual Life Abbot George Burke (Swami Nirmalananda Giri) ©2021 Light of the Spirit Monastery Light of the Spirit Press Cedar Crest, New Mexico, USA LightoftheSpiritPress.com OCOY.org 2 Bhagavad Gita–The Book of Life Several thousand years ago in north-central India, two people sat in a chariot in the midpoint of a great battlefield. One of them, the yogi Arjuna, knew that it would not be long before the conflict would begin. So he asked Krishna, the Master of Yoga (Yogeshwara), what should be his attitude and perspective in this moment. And above all: What should he do? There was no time to spare in empty words. In a brief discourse, later turned into seven hundred Sanskrit verses by the sage Vyasa, Krishna outlined to Arjuna the way to live one’s entire life so as to gain perfect self-knowledge and self- mastery. The battle was ferocious and–as always with war–everyone lost. But when Vyasa wrote his epic poem, the Mahabharata (The Great Indian War), he put Krishna’s inspired teachings into it as a precious jewel. Instantly they were extracted, named Bhagavad Gita (The Song of God), and circulated throughout the subcontinent. That was several thousand years ago, and today the Gita is found in nearly every household in India and has been translated into every major language of the world. Literally billions of copies have been handwritten and printed. (A few years ago a spiritual organization in South Africa printed one million copies for free distribution.) When Rudyard Kipling became a Freemason in Lahore, four scriptures were on the altar, including the Bhagavad Gita. -
Bhagavad Gita Our Books
Click anywhere on the following pages to purchase this book. You will be taken to PayPal—a safe site— where you can also pay by credit card. We ship anywhere in the world— free in AU, IN, UK and US and subsidized elsewhere. No tax outside NY. YogaVidya.com or get the ebook at Amazon Kindle Apple Books Google Play and many other stores öËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº® æË⁄í≤Ÿ | é∆ƒºÎ ¿Ÿú-æËíŸæ “ Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ úŸ≤¤™‰ ™ ÇŸ¿Ëß‹‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ | éÂ∆ƒºÎ ¿Ÿú ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ ¿Ÿú-æËíºÎ ÇŸ¿Ëß‹‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ 韺Π∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿Ÿº ∫Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿ §-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | -⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹‹ºÎThe ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰Bhagavad —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å Gita || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸ {Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤ æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’ ≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘ ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎThe Original ∞%‰ —∆Ÿ´ºŸ¿ŸºÅSanskrit é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰ —ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ -
Brahma's Hair
BRAHMA'S HAIR ON THE MYTHOLOGY OF INDIAN PLANTS Maneka Gandhi Yasmin Singh 1 CORAL JASMINE Latin Name : Nyctanthes arbortristis English Names : Queen of the Night, Coral Jasmine Indian Names : Bengali: Shephalika, Siuli Hindi: Harashringara Marathi: Parijata, Kharsati Sanskrit: Parijata Tamil: Parijata, Paghala Family : Oleaceae Nyctanthes means Night Flower and arbortristis the Sad Tree. Parijata, the Sanskrit name, means descended from the sea. Harashringara is ornament of the gods or beautiful ornament. The flowers are gathered for religious offerings and to make garlands. The orange heart is used for dyeing silk and cotton, a practice that started with Buddhist monks whose orange robes were given their colour by this flower. The Parijata is regarded in Hindu mythology as one of the five wish-granting trees of Devaloka. Why the Parijata blooms at night A legend in the Vishnu Purana tells of a king who had a beautiful and sensitive daughter called Parijata. She fell in love with Surya, the sun. Leave your kingdom and be mine, said the sun passionately. Obediently Parijata shed her royal robes and followed her beloved. But the sun grew cold as he tired of Parijata and soon he deserted her and fled back to the sky. The young princess died heartbroken. She was burnt on the funeral pyre and from her ashes grew a single tree. From its drooping branches grew the most beautiful flowers with deep orange hearts. But. since the flowers cannot bear the sight of the sun, they only bloom when it disappears from the sky and, as its first rays shoot out at dawn, the flowers fall to the ground and die.