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The Peacock Cult in Asia
The Peacock Cult in Asia By P. T h a n k a p p a n N a ir Contents Introduction ( 1 ) Origin of the first Peacock (2) Grand Moghul of the Bird Kingdom (3) How did the Peacock get hundred eye-designs (4) Peacock meat~a table delicacy (5) Peacock in Sculptures & Numismatics (6) Peacock’s place in history (7) Peacock in Sanskrit literature (8) Peacock in Aesthetics & Fine Art (9) Peacock’s place in Indian Folklore (10) Peacock worship in India (11) Peacock worship in Persia & other lands Conclusion Introduction Doubts were entertained about India’s wisdom when Peacock was adopted as her National Bird. There is no difference of opinion among scholars that the original habitat of the peacock is India，or more pre cisely Southern India. We have the authority of the Bible* to show that the peacock was one of the Commodities5 that India exported to the Holy Land in ancient times. This splendid bird had reached Athens by 450 B.C. and had been kept in the island of Samos earlier still. The peacock bridged the cultural gap between the Aryans who were * I Kings 10:22 For the king had at sea a navy of Thar，-shish with the navy of Hiram: once in three years came the navy of Thar’-shish bringing gold, and silver，ivory, and apes，and peacocks. II Chronicles 9: 21 For the King’s ships went to Tarshish with the servants of Hu，-ram: every three years once came the ships of Tarshish bringing gold, and silver，ivory，and apes，and peacocks. -
Sreenivasarao's Blogs HOME ABOUT THIS WORDPRESS.COM SITE IS the BEE's KNEES
sreenivasarao's blogs HOME ABOUT THIS WORDPRESS.COM SITE IS THE BEE'S KNEES ← Music of India – a brief outline – Part fifteen Music of India – a brief outline – Part Seventeen → Music of India – a brief outline – Part sixteen Continued from Part Fifteen – Lakshana Granthas– Continued Part Sixteen (of 22 ) – Lakshana Granthas – Continued Pages 8. Sangita-ratnakara by Sarangadeva About Archives January 2016 October 2015 September 2015 August 2015 July 2015 June 2015 May 2015 April 2015 February 2015 January 2014 December 2013 Sarangadeva’s Sangita-ratnakara (first half of 13th century) is of particular importance, because it was written November 2013 just before influence of the Muslim conquest began to assert itself on Indian culture. The Music discussed in Sangita-ratnakara is free from Persian influence. Sangita-ratnakara therefore marks the stage at which the October 2013 ‘integrated’ Music of India was before it branched into North-South Music traditions. October 2012 It is clear that by the time of Sarangadeva, the Music of India had moved far away from Marga or Gandharva, as September 2012 also from the system based on Jatis (class of melodies) and two parent scales. By his time, many new August 2012 conventions had entered into the main stream; and the concept of Ragas that had taken firm roots was wielding considerable authority. Sarangadeva brought together various strands of the past music traditions, defined almost 267 Ragas, established a sound theoretical basis for music and provided a model for the later Categories musicology (Samgita Shastra). Abhinavagupta (3) Sarangadeva’s emphasis was on the ever changing nature of music, the expanding role of regional (Desi) Agama (6) influences on it, and the increasing complexity of musical material that needed to be systemised time and again. -
Artical Festivals of Maharashtra
ARTICAL FESTIVALS OF MAHARASHTRA. Name- CDT. VEDASHREE PRAVEEN THAKUR. Regimental no.- 1 /MAH/ 20 /SW/ N/ 714445. Institution- BHONSALA MILITARY COLLEGE. INTRODUCTION: It is not possible for each and every citizen to visit different states of India to see their culture and traditions. In Maharashtra, almost all kind of religious diversity are found like Gujrat, South India, Paris and many more. Like every state has it’s speciality, similar Maharashtra has too. When we talk about Maharashtra how can we forget about Maharashtrian people. MAHARASHTRIAN CULTURE: Hindu Marathi people celebrate several festivals during the year. These include Gudi Padwa, Ram Navami, Hanuman Jayanti, Narali Pournima, Mangala Gaur, Janmashtami, Ganeshotsav, Kojagiri Purnima, Makar Sankranti, Diwali, Khandoba Festival, Shivaratri and Holi. Maharashtra had huge influence over India under the 17th-century king Shivaji of the Maratha Empire and his concept of Hindavi Swarajya which translates to self-rule of people. It also has a long history of Marathi saints of Varakari religious movement such as Dnyaneshwar , Namdev , Chokhamela, Eknath and Tukaram which forms the one of bases of the culture of Maharashtra or Marathi culture. FAMOUS FESTIVALS OF MAHARASHTRA: 1. NAG PANCHAMI- Nag Panchali is celebrated in the honour of the Snake God Shesha Nag on the fifth day of the holy month of Shravan. 2. GUDI PADWA- Gudi Padwa is a symbol of victory, characterized by a bamboo stick with a silk cloth. It is garlanded with flowers and has sweets offered to it. 3. NARALI POURNIMA- ‘Narali’ means coconut and ‘pournima' is the full- moon day when offerings of coconuts are made to the Sea- God on this day. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
Bba08sea Ch Savitribai Phule Pune University Seatno
BBA08SEA CH SAVITRIBAI PHULE PUNE UNIVERSITY SEATNO. WISE LIST OF CANDIDATES APRIL 2015 COLG/INST.: 0004 SIR PARASHURAMBHAU COLLEGE PUNE EXAM.: BBA (REV.2008‐09) PAGE : 1 ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ SEAT/P.R./FORM NO. NAME OF THE CANDIDATE AND SUBJECTS SELECTED SEM. APE ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ ‐‐‐‐ ‐‐‐ ‐‐‐‐‐‐ 20001 1011300028 VIVEK VISHNU KAPSHIKAR VIDYA 4 R (150004401226 ) E 312 20002 1011300005 AJINKYA SANTOSH TUPE VAISHALI 6 FR (150004142032 ) E 412 E 413 IE 611 IE 612 IE 613 IE 614 IE 615 IE 616 20003 1011300013 BONGANE AKASH ANIL ARCHANA 6 FR (150004335399 ) E 511 E 512 IE 611 IE 612 IE 613 IE 614 IE 615 IE 616 20004 1011202103 KATARIA SUMIT PRAKASH MEENA 6 FR (150004533937 ) E 413 E 511 E 513 E 515 E 516 IE 611 IE 612 IE 613 IE 614 IE 615 IE 616 20005 1011300031 VASIM MEHABOOB KAKMARI BISMILLA 6 FR (150004178697 ) E 312 E 315 E 413 E 513 E 515 E 516 IE 611 IE 612 IE 613 IE 614 IE 615 IE 616 20006 1011300006 ANIMESH PANDEY ANITA 6 FR (150004187339 ) E 517 IE 611 IE 612 IE 613 IE 614 IE 617 IE 618 20007 1011300016 OMKAR JAGANNATH BADHE ARCHANA 6 FR (150004862714 ) E 312 E 511 E 514 IE 611 IE 612 IE 613 IE 614 IE 617 IE 618 20008 1011300010 OMKAR PRAMOD CHIPPA ARUNA 6 FR (150004100587 ) E 312 E 412 E 415 E 511 IE 611 IE 612 IE 613 IE 614 IE 617 IE 618 20009 1011200016 YEOLEKAR GAYATRI ATUL RITA 6 FR (150004165647 ) E 314 E 411 E 413 E 511 E 514 IE 611 IE 612 IE 613 IE 614 IE 619 IE 620 20010 1011300020 AMIT VITTHAL REVANDE URMILA -
The Wrestler's Body: Identity and Ideology in North India
The Wrestler’s Body Identity and Ideology in North India Joseph S. Alter UNIVERSITY OF CALIFORNIA PRESS Berkeley · Los Angeles · Oxford © 1992 The Regents of the University of California For my parents Robert Copley Alter Mary Ellen Stewart Alter Preferred Citation: Alter, Joseph S. The Wrestler's Body: Identity and Ideology in North India. Berkeley: University of California Press, c1992 1992. http://ark.cdlib.org/ark:/13030/ft6n39p104/ 2 Contents • Note on Translation • Preface • 1. Search and Research • 2. The Akhara: Where Earth Is Turned Into Gold • 3. Gurus and Chelas: The Alchemy of Discipleship • 4. The Patron and the Wrestler • 5. The Discipline of the Wrestler’s Body • 6. Nag Panchami: Snakes, Sex, and Semen • 7. Wrestling Tournaments and the Body’s Recreation • 8. Hanuman: Shakti, Bhakti, and Brahmacharya • 9. The Sannyasi and the Wrestler • 10. Utopian Somatics and Nationalist Discourse • 11. The Individual Re-Formed • Plates • The Nature of Wrestling Nationalism • Glossary 3 Note on Translation I have made every effort to ensure that the translation of material from Hindi to English is as accurate as possible. All translations are my own. In citing classical Sanskrit texts I have referenced the chapter and verse of the original source and have also cited the secondary source of the translated material. All other citations are quoted verbatim even when the English usage is idiosyncratic and not consistent with the prose style or spelling conventions employed in the main text. A translation of single words or short phrases appears in the first instance of use and sometimes again if the same word or phrase is used subsequently much later in the text. -
A Dark Age in Medieval Maharashtra? an Essay in Interreligious Understanding
ASIAN AND AFRICAN STUDIES, 13 , 2004, 1, 73-80 A DARK AGE IN MEDIEVAL MAHARASHTRA? AN ESSAY IN INTERRELIGIOUS UNDERSTANDING D ušan D eák Department of Ethnology, UCM Trnava, nám. J. Herdu 2, Trnava, Slovakia History of medieval Deccan is marked by the political dominance of Muslims. Ethnically incoherent ruling Muslim nobility participated in the creation of the kingdom of Bahmanls with the assistance of the indigenous aristocracy. The process of establishment of the independent regional state is often viewed negatively by local authors. This paper aims to show the inadequacy of such standpoint using the example of the theory named “The Dark Age of Marathi Literature”. When the representatives of foreign religion subdue a country, whose reli gion seems to be the very opposite, as the representatives of Islam had found the religion in India the very opposite to the strong Islamic monotheism, such event could not pass without any conflict altogether. But it does not mean that the conflict became prevalent feature of the medieval life. In the medieval period, anywhere in the world, the conquest was the means of the state’s economic poli cy. It would be a mistake to view the shifts of power during the medieval times as unacceptable threat to human liberty, for that is wherefrom the liberalism of present times evolved. Moreover the modern communalism by claiming the rights for “some” again reverted to the conquest of the “other’s lands”. The destruction caused by Muslim invaders to India and the rules imposed by the sultans are often perceived much worse than the historical facts can suggest. -
A Study of Selected Hymns of Saint Tukaram
SRJIS/BIMONTHLY/NIVEDITA DESHMUKH(1662-1665) A STUDY OF SELECTED HYMNS OF SAINT TUKARAM Nivedita Deshmukh, Ph.D. Department of EducationD.Y.Patil UniversityNavi Mumbai Abstract In total, an advice was given in all the compositions of all saints to adopt the path of devotion like importance of remembrance of God, devotion without expectation of any fruit, submission to him who is sans discrimination. The entire saints have simplified the path to devotion of God, mancipation of life and attaining the highest place of freedom from life i.e. mokshya, with their self experience only by pronouncing his name. The fulfillment, happiness and freedom from cycle of life and death of the entire human beings is not possible without chanting of Harinama. Dnyandev demanded blessings from his Mentor of peaceful universe by making a pledge of motto ‘I will make the entire universe happy’ and gave upmost place to devotion of Guru. All saints renounced everything and guided the true path of devotion by keeping superstition at bay and not following the path of pilgrimage, giving up the conjugal life and through fasts but by taking refuge to counting His name, reciting Him with true heart. Everyone has to has adopt any profession to meet both hands meet. It might be any profession. But He is omnipresent. Every saint has made his profession great through his devotion. For eg. Savata Mali, Gora Kumbhar, Narhari Sonar, Nama Shimpi, Tukarametc. The truth of presence of God in every living and dead, place should be accepted is the insistence of the saint. Every composition of the saints are pregnant with meanings and they are useful in finding the solution to the problems in the life. -
Saints, Hagiographers, and Religious Experience: the Case of Tukaram and Mahipati
religions Article Saints, Hagiographers, and Religious Experience: The Case of Tukaram and Mahipati J. E. Llewellyn Department of Religious Studies, Missouri State University, 901 South National Avenue, Springfield, MO 65897, USA; [email protected] Received: 27 December 2018; Accepted: 12 February 2019; Published: 15 February 2019 Abstract: One of the most important developments in Hinduism in the Common Era has been the rise of devotionalism or bhakti. Though theologians and others have contributed to this development, the primary motive force behind it has been poets, who have composed songs celebrating their love for God, and sometimes lamenting their distance from Her. From early in their history, bhakti traditions have praised not only the various gods, but also the devotional poets as well. And so hagiographies have been written about the lives of those exceptional devotees. It could be argued that we find the religious experience of these devotees in their own compositions and in these hagiographies. This article will raise questions about the reliability of our access to the poets’ religious experience through these sources, taking as a test case the seventeenth century devotional poet Tukaram and the hagiographer Mahipati. Tukaram is a particularly apt case for a study of devotional poetry and hagiography as the means to access the religious experience of a Hindu saint, since scholars have argued that his works are unusual in the degree to which he reflects on his own life. We will see why, for reasons of textual history, and for more theoretical reasons, the experience of saints such as Tukaram must remain elusive. -
College Theme of the Year 2019
COLLEGE THEME OF THE YEAR 2019 “ICT Enable Teaching” Page 1 of 67 VISION: To build a center of global excellence in Ayurveda education, by preserving, propagating and developing the Indian systems of medicine through quality teaching, training, patient care and research. MISSION: Tapping the hidden potentials of the young minds by inculcating unconventional techniques backed up with a relentless efforts and persuasions. The college aims at transforming the world of Ayurveda through quality education, selfless service, profitless motto, so that the commitment to excellence is achieved. OBJECTIVE: To propagate and profess Ayurveda as the best system of medicine globally To encourage innovation in teaching and training To promote research activities To find a cure for the incurable in the true tradition of Ayurveda To explore the magical formulae of folklore medicine Page 2 of 67 FORWARD We are proud to state that we stood at the top of AYUSH sector with both NAAC & NABH accreditations. Being constituent unit of KLE Academy of Higher Education & Research, it is great moment to be Third Rank in All India Swacchata Ranking Conducted by MHRD Govt of India and to be one among top 100 Indian Universities. Commitment and the dedication of entire staff of KLE AYURWORLD deserve applaud. Progress is a continuous and dynamic process. Pacing with quality and progress is a big challenge. After remarkable attainment of progress we may need to compete with self otherwise there will be stagnation. KLE AYURWORLD is marching ahead with dynamism and quality. It attained several golden mile stones in the year 2018. To quote few, launching of scientific journal ‘Indian Journal of Ayurveda & Research’ initiation of activities towards establishment of ‘Centre for Integrative Health’ introduction of newer teaching methodologies such as ‘Activity based learning, Edutainment’ etc. -
Blue Mountain Journal FALL 2019
Eknath Easwaran on Meditation & Spiritual Living Blue Mountain Journal FALL 2019 Seeing the Lord in All In This Issue “I don’t have to close my eyes in meditation to see God,” Easwaran writes. “I see nothing else.” This lofty state may seem beyond our reach, but in this journal Easwaran gives practical ways in which we too can cultivate the vision of the Lord. Whenever we go against our self-will, whenever we refrain from unkind words and even thoughts, whenever we respond patiently to others even if they are hostile to us, he says, we are becoming a little more aware of the Lord. Then, through spiritual disciplines, “we will see God everywhere, serve him everywhere, worship her everywhere.” For Easwaran this means seeing God in every living creature. In this journal we celebrate Easwaran’s rich relationships not only with people but also with animals, including the tiny goat, Gautami, pictured on the cover. We start with Easwaran’s commentary on that photo. — Sue Craig and the BMCM Editorial Team Fall 2019, Volume 30, No. 3 To sign up for a free subscription to the Journal, see www.bmcm.org/ © 2019 by The Blue Mountain Center subscribe. of Meditation The Blue Mountain Journal P.O. Box 256, Tomales, CA 94971, is a publication of The Blue [email protected], www.bmcm.org, Mountain Center of Meditation, 707. 878. 2369 a California 501(c)(3) nonprofit To read previous issues of the Blue organization founded in 1961 by Mountain Journal, see www.bmcm. Eknath Easwaran to carry on his org/journal. -
Social Anthropology of Orissa: a Critique
International Journal of Cross-Cultural Studies Vol. 2 No. 1 (June, 2016) ISSN: 0975-1173 www.mukpublications.com Social Anthropology of Orissa: A Critique Nava Kishor Das Anthropological Survey of India India ABSTRACT Orissa is meeting place of three cultures, Indo-Aryan, Dravidian, and Munda and three ethno- linguistic sections. There are both indigenous and immigrant components of the Brahmans, Karna, who resemble like the Khatriyas, and others. The theory that Orissa did not have a viable Kshatriya varna has been critically considered by the historian -anthropologists. We will also see endogenous and exogenous processes of state formation. The Tribespeople had generally a two-tier structure of authority- village chief level and at the cluster of villages (pidha). Third tier of authority was raja in some places. Brahminism remained a major religion of Orissa throughout ages, though Jainism and Buddhism had their periods of ascendancy. There is evidence when Buddhism showed tendencies to merge into Hinduism, particularly into Saivism and Saktism. Buddhism did not completely die out, its elements entered into the Brahmanical sects. The historians see Hinduisation process intimately associated with the process of conversion, associated with the expansion of the Jagannatha cult, which co-existed with many traditions, and which led to building of Hindu temples in parts of tribal western Orissa. We notice the co-existence of Hinduisation/ peasantisation/ Kshatriyaisation/ Oriyaisation, all operating variously through colonisation. In Orissa, according to Kulke it was continuous process of ‘assimilation’ and partial integration. The tribe -Hindu caste intermingling is epitomised in the Jagannatha worship, which is today at the centre of Brahminic ritual and culture, even though the regional tradition of Orissa remaining tribal in origin.