Class – 6 Subject – History & Civics Chapter – 2 of History (The Vedic
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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. -
Study of Caste
H STUDY OF CASTE BY P. LAKSHMI NARASU Author of "The Essence of Buddhism' MADRAS K. V. RAGHAVULU, PUBLISHER, 367, Mint Street. Printed by V. RAMASWAMY SASTRULU & SONS at the " VAVILLA " PRESS, MADRAS—1932. f All Rights Reservtd by th* Author. To SIR PITTI THY AG A ROY A as an expression of friendship and gratitude. FOREWORD. This book is based on arfcioles origiDally contributed to a weekly of Madras devoted to social reform. At the time of their appearance a wish was expressed that they might be given a more permanent form by elaboration into a book. In fulfilment of this wish I have revised those articles and enlarged them with much additional matter. The book makes no pretentions either to erudition or to originality. Though I have not given references, I have laid under contribution much of the literature bearing on the subject of caste. The book is addressed not to savants, but solely to such mea of common sense as have been drawn to consider the ques tion of caste. He who fights social intolerance, slavery and injustice need offer neither substitute nor constructive theory. Caste is a crippli^jg disease. The physicians duty is to guard against diseasb or destroy it. Yet no one considers the work of the physician as negative. The attainment of liberty and justice has always been a negative process. With out rebelling against social institutions and destroying custom there can never be the tree exercise of liberty and justice. A physician can, however, be of no use where there is no vita lity. -
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. -
Role of Brahmanical Patriarchy in Suppression of Women In
© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) Role of Brahmanical Patriarchy in Suppression of Women in Sharankumar Limbale’s Hindu Mr. M. Franklin Samuel Jebakumar Assistant Professor Department of English Tranquebar Bishop Manikam Lutheran College, Porayar, Tamil Nadu, India Dr. S. Victoria Alan Assistant Professor Department of English P.T.M.T.M. College, Kamuthi, Tamil Nadu, India Ms. T. Jemima Asenath Assistant Professor Department of English Tranquebar Bishop Manikam Lutheran College, Porayar, Tamil Nadu, India. Abstract: The paper endavours to bring out the difference between varna and jati (caste). It highlights the role of brahmanical patriarchy in the stratification of same stock of people into varnas and castes. It throws light on how women, especially upper caste women are contrived in the process. It underlines how women are looked down upon with contempt in the brahmanical texts. The paper closely looks at sati, enforced widowhood and girl marriage as instruments employed by brahmanical patriarchy, at the expense of women to maintain stability in caste. The dubious nature of mainstream Indian feminism is exposed in contrast to Dalit feminism. The role of brahmanical patriarchy is analyzed in detail with respect to Sonali and Surekha Mane, the upper caste women. Index Terms – Brahmanical Patriarchy, Varna and Caste, Endogamy, Sati, Sharankumar Limbale, Hindu. I. INTRODUCTION Varna and jati like religion are patriarchal institutions designed to uphold the supremacy of men in a hierarchical order. They are sustained by contriving, conniving, controlling and suppressing women. Like breathing is indispensable to live, women are indispensable to sustain varna (colour based class system) and jati (caste). -
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. -
Vedic Living in Modern World Contradictions of Contemporary Indian Society
International Journal of Culture and History, Vol. 2, No. 1, March 2016 Vedic Living in Modern World Contradictions of Contemporary Indian Society Kaushalya Abstract—The Vedas were the creations of the Aryans and II. ARYANS: THE WRITERS OF VEDAS the religious philosophy and values of life propounded by the Vedas were the bedrock of, what is called, the Vedic Age. Every It is an accepted fact that the Aryans wrote the Vedas [1]. era has its own social and cultural norms. Archaeological and It is also widely believed that Aryans had come to India from historical evidence suggests that rural community existed even Asia Minor. Those with imperialist predilections among in the pre-Vedic age. Scholars like Romila Thapar and D.D. them vanquished the original inhabitants in battles and Kosambi have concluded, on the basis of evidence that the pre- established their empires. On the other hand, the Rishis and Vedic public consciousness and traditions continued to live on Thinkers among them founded a religion, developed a script in parallel with the mainstream culture in the Vedic Age and this tradition did not die even after the Vedic Age. This paper and crafted a philosophy. Then, norms, rules and customs seeks to examine and study these folk traditions and the impact were developed to propagate this religion, philosophy etc. of Vedic culture, philosophy and values on them. among the masses. That brought into existence a mixed culture, which contained elements of both the Aryan as well Index Terms—Shudras, Vedic life, Varna system in India. as the local folk culture. -
What Is Hindu Dharma
Srisa Chandra Vasu A catechism Of Hindu Dharma Srisa Chandra Vasu A Catechism of Hindu Dharma Table of Contents PREFACE .............................................................................................................. 3 CHAPTER I ............................................................................................................ 5 WHAT IS HINDU DHARMA ........................................................................................... 5 CHAPTER II ......................................................................................................... 34 ON WORSHIP .......................................................................................................... 34 CHAPTER III ........................................................................................................ 54 ATMA OR SOUL ....................................................................................................... 54 CHAPTER IV ........................................................................................................ 92 KARMA AND REBIRTH ............................................................................................... 92 CHAPTER V ....................................................................................................... 149 THE RULES OF CONDUCT ......................................................................................... 149 2 A Catechism of Hindu Dharma Preface Twenty years ago when this book first made its appearance, it created great excitement in a certain section -
Hindu India: 300 to 1100 Ce
CHAPTER 2 Hindu India: 300 to 1100 ce During these eight centuries, empires, religion, commerce, science, technology, literature and art flourished in India. ATI O In ways vitally important C N U A D L to Hindus to this day, the E I N S S T Hindu faith was advanced I G H victoria and albert museum by temple building, the Bhakti Movement, holy texts and great philosophers, saints and sages. This is an 8th century South Indian bronze of Supreme God Siva as Nataraja. This divine dance depicts His five cosmic powers of creation, preservation, dissolution, veiling grace and revealing grace. Note to Students, Parents and Teachers This Educational Insight is the second chapter in our series staff of HINDUISM TODAY in collaboration with Dr. Shiva Baj on Hindu history intended for use in US primary schools. pai, Professor Emeritus of History, California State University, During this period, India was the richest region of the Northridge. Academic reviewers: Dr. Klaus Klostermaier, world and one of the most populous. Great agricultural Professor of Religious Studies, University of Manitoba; Dr. abundance, plus plentiful natural resources, were key to Jeffrey D. Long, Chair, Department of Religious Studies, Eliz the region’s prosperity. India lay in the center of the world’s abethtown College; Dr. Vasudha Narayanan, Distinguished ancient trade routes. Merchants sent spices, cotton, sugar Professor, Department of Religion, University of Florida; Dr. and exotic items east to China and west to Europe. Hindu Anantanand Rambachan, Professor of Religion, St. Olaf Col religion and culture and the Sanskrit language linked all of lege; Dr. -
Reasons for Sleeplessness Hare Krishna Prabhujis and Matajis
Reasons for Sleeplessness Date: 2020-08-15 Author: Vaijayantimala devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances! All glories to Srila Prabhupada and Srila Gurudev! The most common disorder these days is insomnia or sleeplessness. Major percentage of the population suffers from this and generally we can see that there is increase of anxiety, stress and insecure feelings everywhere. In Srimad Bhagavatam 3.9.10 Lord Brahma says ahny āpṛtārta-karaṇā niśi niḥśayānā nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ daivāhatārtha-racanā ṛṣayo ’pi deva yuṣmat-prasaṅga-vimukhā iha saṁsaranti Such nondevotees engage their senses in very troublesome and extensive work, and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world. Srila Prabhupada writes in the purport: “Factory" is another name for hell. At night, hellishly engaged persons take advantage of wine and women to satisfy their tired senses, but they are not even able to have sound sleep because their various mental speculative plans constantly interrupt their sleep. Because they suffer from insomnia sometimes they feel sleepy in the morning for lack of sufficient rest." Our beloved Gurudev HH Mahavishnu Goswami Maharaj very clearly explains this. Maharaj says, "We try to do so many things, and Kṛṣṇa just smashes us through the material laws.daivāhatārtha-racanā ṛṣayo ’pi deva ahny āpṛtārta-karaṇ ā niśi niḥśayānā (SB 3.9.10) ahny āpṛtārta-karaṇā day and night we are working very hard. -
Dialectics of Caste Culture: a Social Crisis in Indian Nation
2011 International Conference on Social Science and Humanity IPEDR vol.5 (2011) © (2011) IACSIT Press, Singapore Dialectics of Caste Culture: A Social Crisis in Indian Nation J.Bheemaiah Center for Comparative Literature School of Humanities University of Hydderabad Hyderabad, India -500046 Email- [email protected] Shudras and Antyajas were forced to work for the upper I. INTRODUCTION castes in order to avoid anticipated resistance from them. Caste has successfully lived for centuries in the multi- This was a technique to subjugate the deprived. Indian rulers religious and multi-cultural India and it is still surviving being not satisfied with such hard core repressive social with a strong force in many intangible and invisible forms. It rules, they thought to create disunity among the productive has stretched its monstrous arms into every sphere of human castes so as to break their resistance and neutralize their life in the country. In the Indian political arena, no ballot is revolutionary spirit., Quoting Ambedkar, Biswas says, possible without caste tag or caste identity in the trajectory “caste system is a hereditary division of labourers’ a ‘system of political power and economic empowerment. Caste has its of graded inequality’, a ‘process of sterilization and deep roots in the varna system which is inseparable from devitalization”[14]. Hinduism as it has become a foundational component in Traditional occupations were distributed based on the Indian nation. This invisible monster has been persecuting a gradation of caste. It is not just a division of labour but a section of people in Indian society at the cost of cultural and division of labourers. -
Faculty of Juridical Sciences
FACULTY OF JURIDICAL SCIENCES COURSE:BALLB Semester –IV SUBJECT: SOCIOLOGY-III SUBJECT CODE:BAL-401 NAME OF FACULTY: DR.SHIV KUMAR TRIPATHI Lecture-21 Varna (Hinduism) Varṇa (Sanskrit: व셍ण, romanized: varṇa), a Sanskrit word with several meanings including type, order, colour or class,[1][2] was used to refer to social classes in Hindu texts like the Manusmriti.[1][3][4] These and other Hindu texts classified the society in principle into four varnas:[1][5] Brahmins: priests, scholars and teachers. Kshatriyas: rulers, warriors and administrators. [6] Vaishyas: agriculturalists and merchants. Shudras: laborers and service providers. Communities which belong to one of the four varnas or classes are called savarna or "caste Hindus". The Dalits and tribes who do not belong to any varna were called avarna.[7][8] This quadruple division is a form of social stratification, quite different from the more nuanced system Jātis which correspond to the European term "caste".[9] The varna system is discussed in Hindu texts, and understood as idealised human callings.[10][11] The concept is generally traced to the Purusha Sukta verse of the Rig Veda. The commentary on the Varna system in the Manusmriti is oft-cited.[12] Counter to these textual classifications, many Hindu texts and doctrines question and disagree with the Varna system of social classification.[13] Etymology and origins The Sanskrit term varna is derived from the root vṛ, meaning "to cover, to envelop, count, classify consider, describe or choose" (compare vṛtra).[14] The word appears -
Key Terms and People Section Summary
Name Class Date Ancient India Section 2 MAIN IDEAS 1. Indian society divided into distinct social classes under the Aryans. 2. The Aryans practiced a religion known as Brahmanism. 3. Hinduism developed out of Brahmanism and influences from other cultures. 4. The Jains reacted to Hinduism by breaking away to form their own religion. Key Terms and People caste system a division of Indian society into groups based on a person’s birth, wealth, or occupation Hinduism the most widespread religion in India today reincarnation the belief that the soul, once a person dies, is reborn in another person karma the effects that good or bad actions have on a person’s soul Jainism a nonviolent religion based on the teachings of Mahavira nonviolence the avoidance of violent actions Section Summary INDIAN SOCIETY DIVIDES Aryan society was divided into social classes. There Rank the main groups of the were four main groups, called varnas. The Brahmins Aryan social classes in order of (BRAH-muhns) were priests and were the highest importance, with one (1) being highest and four (4) being the ranking varna. The Kshatriyas (KSHA-tree-uhs) lowest: were rulers or warriors. The Vaisyas (VYSH-yuhs) Brahmins were commoners, including farmers, craftspeople, Sudras Kshatriyas and traders. The Sudras (SOO-drahs) were laborers Vaisyas and servants. This caste system became more complex, In ancient India, why was it important to belong to some dividing Indian society into groups based on rank, caste? wealth or occupation. Castes were family based. If you were born into a caste, you would probably stay in it for your whole life.