Sanskar Gurukul Weekly Update

Total Page:16

File Type:pdf, Size:1020Kb

Sanskar Gurukul Weekly Update Sanskar Gurukul Weekly Update Class Name: Bhargava Week# 20: February 22nd, 2015 General Assembly Sridhar Uncle started the GA with three Omkars followed by the Shanti Mantra. This was followed by a chanting of the Shri Guru Stotram. Two volunteers from Valmiki class explained the meaning of the 6th verse of the Gita Dhyanam after everyone chanted the first five verses. Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa; Shalyagraahavatee kripena vahanee karnena velaakulaa; Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee; Sotteernaa khalu paandavai rananadee kaivartakah keshavah. With Kesava (Lord Krishna) guiding them (navigating the boat), the Pandavas crossed the battle-river, whose banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was the king of Gandhara, whose crocodile was Salya, whose current was Kripa, whose billow was Karna, whose terrible alligators were Vikarna and Asvatthama, whose whirlpool was Duryodhana. This situation applies in our everyday life. As we live our lives, we will encounter, lots of problems (just like the Pandavas did). There will be lots of obstacles, but staying focused and keeping faith will help us overcome them. Class We started the class with the chanting of the Shishyaanushaasanam. Narada class joined us! Then we continued on to the Mahabharatha. In Dwaitavana, after the departure of sage Maitreya, the Pandavas settle in and as the argument between Yudhistira, Draupadi and Bheema about revenge and the time to act finishes, age Veda Vyasa visits them. He assures them that Yudhistira’s path to live out the 12 years of exile and the year of disguise, is the right way, besides with such great warriors on the Kaurava side, such as Radheya, Drona and Bheeshma, all students of Sage Bhargava and blessed with divine astras, the Pandavas as they were today wouldn’t stand a chance. He recommends that Arjuna do the same as he did when he went intro exile from Indraprashtha, travel to the Himalayas, and appease Lord Shiva and be granted divine weapons. He then recommends that they go back to Kamyaka forest, and takes his leave. The Pandavas return to Kamyaka and Arjuna then is bidden by Yudhistira to do as Sage Vyasa had recommended. This was the 6th year of their exile. Arjuna leaves – the parting amongst the brothers and Draupadi is sad, but they realize it is important. Arjuna then travels North….he crosses Gandhamadana mountain and the Himavan and reaches Indrakila. Here he meets an ascetic who challenges him and asks him why he, as an warrior is disturbing the peace of the meditator at that peaceful place. Arjuna asures him that he is there to meditate as well, although he would not abandon his weapons. After an argument where Arjuna successfully convinces the ascetic of his sincere wishes, the ascetic reveals himself as none other than Lord Indra. Arjuna explains to him, why he is there, and Indra blesses him to receive the Pasupata astra from Lord Shiva. He would come again after. Arjuna then starts a sincere penance Lord Shiva saw the sincerety of his prayers, and takes the form of a hunter. He and Ma Parvati appear in the guise of a hunter and huntress, just as a wild boar, none other than the rakshasa Mooka, disturbs Arjuna’s penance. Both Arjuna and the hunter let loose their arrows at the same time, and Mooka falls dead. The boar changes into the Rakshasa’s body. Arjuna and the hunter get into an argument on whose kill it is, and this argument escalates into a fight. But no matter what weapon Arjuna uses, they have no effect on the hunter. Arjuna then finds his quiver to be empty – something that has never happened to him. He throws his sword at the hunter, and it does him no harm. By now, Arjuna is exhausted. He closed his eyes and meditated on Lord Shiva, he made a mental lingam of him, a garland of flowers from the nearest tree, and prayed for strength. When he opened his eyes, he saw the hunter wearing that same garland of flowers that he had mentally made. Arjuna realizes this is none other than Lord Shiva and falls at his feet. Lord Shiva is very happy, his devotee had won the test he had set for deserving the Pasupata. He give the astra to him and teaches him how to deploy and withdraw it. He then disappears. Arjuna is overjoyed – even as he recognize what he has just been given, he sees Lord Yama, Lord Varuna, Lord Indra and Lord Kubera, the lords of the 4 directions appear, They each bless him with their own astras, all except Indra who invites him hom to Indraloka, where he plans to give Arjuna all his astras. As promised Lord Indra sends his chariot and charioteer Matali to bring Arjuna to Indraloka. Arjuna washes himself in the holy waters of the Ganga, and prays to the environment in which he was blessed, and then heads to Indraloka. Sanskar Academy 1 Sanskar Gurukul Weekly Update They arrive in Amaravati - Lord Indra’s capital city. Indra was overjoyed to receive him, and treats him to all kinds of entertainment and food. Arjuna sees the apsaras – Menaka, Rambha, Urvashi and Tilottama. Among them Urvashi is smitten by Arjuna and asks him to marry her. Arjuna refuses, as he sees in her – a mother figure. Angry – Urvashi curses him to be a eunuch – dancing amongst other women. Arjuna is aghast and turns to his friend Chitrasena. Between Chitrasena and Lord Indra, they get Urvashi to reduce the curse to a period of one year – and tell Arjuna that this one year would be very useful to apply in the 13th year of exile/disguise. Arjuna is at peace. We ended the class with all the closing prayers. Homework None Announcements None For any class related inquiry - please send email to [email protected] Sanskar Academy 2 .
Recommended publications
  • The Epic Imagination in Contemporary Indian Literature
    University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School May 2017 Modern Mythologies: The picE Imagination in Contemporary Indian Literature Sucheta Kanjilal University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the South and Southeast Asian Languages and Societies Commons Scholar Commons Citation Kanjilal, Sucheta, "Modern Mythologies: The pE ic Imagination in Contemporary Indian Literature" (2017). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/6875 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Modern Mythologies: The Epic Imagination in Contemporary Indian Literature by Sucheta Kanjilal A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy with a concentration in Literature Department of English College of Arts and Sciences University of South Florida Major Professor: Gurleen Grewal, Ph.D. Gil Ben-Herut, Ph.D. Hunt Hawkins, Ph.D. Quynh Nhu Le, Ph.D. Date of Approval: May 4, 2017 Keywords: South Asian Literature, Epic, Gender, Hinduism Copyright © 2017, Sucheta Kanjilal DEDICATION To my mother: for pencils, erasers, and courage. ACKNOWLEDGEMENTS When I was growing up in New Delhi, India in the late 1980s and the early 1990s, my father was writing an English language rock-opera based on the Mahabharata called Jaya, which would be staged in 1997. An upper-middle-class Bengali Brahmin with an English-language based education, my father was as influenced by the mythological tales narrated to him by his grandmother as he was by the musicals of Broadway impressario Andrew Lloyd Webber.
    [Show full text]
  • 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.
    [Show full text]
  • South Asia Multidisciplinary Academic Journal , Book Reviews | 2014 Thinking the Difference: on Feminism and Postcolony [Review Essay] 2
    South Asia Multidisciplinary Academic Journal Book Reviews Thinking the Difference: On Feminism and Postcolony [review essay] Anne Castaing Édition électronique URL : http://journals.openedition.org/samaj/3689 ISSN : 1960-6060 Éditeur Association pour la recherche sur l'Asie du Sud (ARAS) Référence électronique Anne Castaing, « Thinking the Difference: On Feminism and Postcolony [review essay] », South Asia Multidisciplinary Academic Journal [En ligne], Book Reviews, mis en ligne le 18 février 2014, consulté le 30 avril 2019. URL : http://journals.openedition.org/samaj/3689 Ce document a été généré automatiquement le 30 avril 2019. This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Thinking the Difference: On Feminism and Postcolony [review essay] 1 Thinking the Difference: On Feminism and Postcolony [review essay] Anne Castaing RÉFÉRENCE Haase-Dubosc, Danielle; Marcelle, Marie E. John; Melkotte, Marini Rama; Tharu, Susie Enjeux contemporains du féminisme indien, Paris: Éditions de la Maison des sciences de l’Homme, 2002, 445 pages. Van Woerkens, Martine Nous ne sommes pas des fleurs: deux siècles de combats féministes en Inde, Paris: Albin Michel, 2010, 363 pages. 1 The recent publication in France of two volumes on South Asian feminism and its reception in the West—Danielle Haase-Dubosc et al.’s Enjeux contemporains du féminisme indien (2002) and Martine Van Woerkens’ Nous ne sommes pas des fleurs: deux siècles de combats féministes en Inde (2010)—has raised several key
    [Show full text]
  • Bhagavata Purana
    Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary
    [Show full text]
  • Vidura, Uddhava and Maitreya
    Çré Çayana Ekädaçé Issue no: 17 27th July 2015 Vidura, Uddhava and Maitreya Features VIDURA QUESTIONS UDDHAVA Srila Sukadeva Goswami THE MOST EXALTED PERSONALITY IN THE VRISHNI DYNASTY Lord Krishna instructing Uddhava Lord Sriman Purnaprajna Dasa UDDHAVA REMEMBERS KRISHNA Srila Vishvanatha Chakravarti Thakur UDDHAVA GUIDES VIDURA TO TAKE SHELTER OF MAITREYA ÅñI Srila Sukadeva Goswami WHY DID UDDHAVA REFUSE TO BECOME THE SPIRITUAL MASTER OF VIDURA? His Divine Grace A .C. Bhaktivedanta Swami Prabhupada WHY DID KRISHNA SEND UDDHAVA TO BADRIKASHRAMA? Srila Vishvanatha Chakravarti Thakur WHO IS MAITREYA ÅñI? Srila Krishna-Dvaipayana Vyasa Issue no 16, Page — 2 nityaà bhägavata-sevayä VIDURA QUESTIONS UDDHAVA be the cause of the Åg Veda, the creator of the mind Srila Sukadeva Goswami and the fourth Plenary expansion of Viñëu. O sober one, others, such as Hridika, Charudeshna, Gada and After passing through very wealthy provinces like the son of Satyabhama, who accept Lord Sri Krishna Surat, Sauvira and Matsya and through western India, as the soul of the self and thus follow His path without known as Kurujangala. At last he reached the bank of deviation-are they well? Also let me inquire whether the Yamuna, where he happened to meet Uddhava, Maharaja Yudhisthira is now maintaining the kingdom the great devotee of Lord Krishna. Then, due to his great according to religious principles and with respect love and feeling, Vidura embraced him [Uddhava], for the path of religion. Formerly Duryodhana was who was a constant companion of Lord Krishna and burning with envy because Yudhisthira was being formerly a great student of Brihaspati's.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Chapter Iv Data Analysis
    CHAPTER IV DATA ANALYSIS Ramayana and Mahabharata are Wiracarita, the heroic stories which are well – known from one generation to another. These two great epics are originally written in Sanskrit. The author of Ramayana is Walmiki, and the author of Mahabharata is Bhagawan Wyasa. Ramayana and Mahabharata have been translated into various languages. In Indonesia, these two great epics have been retold in various versions such as Wayang kulit performance, dance, book, novel, and comic. For this research, the writer chooses the Mahabharata novel by Nyoman. S. Pendit. With the focus of the research on the heroic journey of Arjuna in this novel. In this chapter, the writer would like to answer and to analyze three problem formulations of this research. First, the writer would like to retell Arjuna‟s journey based on the twenty parts selected in the Mahabharata novel. After that, as the second problem formulation, the writer would like to compare to what extent the journey of Arjuna on the twenty parts selected in the Mahabharata novel fulfills the criteria of the Hero‟s Journey theory proposed by Joseph Campbell. The Hero‟s Journey theory itself consists of seventeen stages divided into three big stages: Departure – Initiation – Return. It can be seen from the journey of Arjuna in the Mahabharata novel by Nyoman. S. Pendit. After going through the several archetypal journey process framed in the Hero‟s Journey theory, Arjuna gets or shows the life virtues in himself. Therefore, as the third problem formulation, the 34 writer would like to mention what kind of life virtues showed by Arjuna on the twenty parts selected in the Mahabharata novel.
    [Show full text]
  • 1481186712P4M12TEXT.Pdf
    PAPER 4 Detail Study Of Kathak, Nautch Girls, Nritta, Nritya, Different Gharana-s, Present Status, Institutions, Artists Module 12 Pioneers Of Kathak 1930-1950 Pioneers are those who show the path not attempted before. They lead us to light to the new ways of doing something. These are people with vision to fulfill a mission and they are given divine support by history and circumstances to do so. Thus, pioneers are people, ordinary in appearance but with special abilities and mind backed by hard work. Once a form that was long forgotten and got known and established as Kathak, many stars of other forms, most notably Bharatanatyam and Kathakali did much to learn and promote Kathak and help it reach national acclaim. In this, Bharatanatyam trained Ram Gopal, Kathakali trained Uday Shankar and pioneers in films like Menaka and Sadhona Bose took this form further and can be called pioneers, in addition to the generation that followed their example. It would not be wrong to call Uday Shankar a cult figure of the early part of the 20th century. He was a showman, a creator of magical spectacles and a dancer par excellence. He was not a trained dancer, so his movements flowed from the heart. He 1 created the Indian ballet scene because nothing like it existed before. Originally a painter, on his museum visits to delve into books, Uday got fascinated with pictures of sculptures of Hindu gods and goddesses in varied poses. He began imitating the poses. Although unfamiliar with dance techniques, the images provided inspiration to translate into dance movement.
    [Show full text]
  • ESSENCE of VAMANA PURANA Composed, Condensed And
    ESSENCE OF VAMANA PURANA Composed, Condensed and Interpreted By V.D.N. Rao, Former General Manager, India Trade Promotion Organisation, Pragati Maidan, New Delhi, Union Ministry of Commerce, Govt. of India 1 ESSENCE OF VAMANA PURANA CONTENTS PAGE Invocation 3 Kapaali atones at Vaaranaasi for Brahma’s Pancha Mukha Hatya 3 Sati Devi’s self-sacrifice and destruction of Daksha Yagna (Nakshatras and Raashis in terms of Shiva’s body included) 4 Shiva Lingodbhava (Origin of Shiva Linga) and worship 6 Nara Narayana and Prahlada 7 Dharmopadesha to Daitya Sukeshi, his reformation, Surya’s action and reaction 9 Vishnu Puja on Shukla Ekadashi and Vishnu Panjara Stotra 14 Origin of Kurukshetra, King Kuru and Mahatmya of the Kshetra 15 Bali’s victory of Trilokas, Vamana’s Avatara and Bali’s charity of Three Feet (Stutis by Kashyapa, Aditi and Brahma & Virat Purusha Varnana) 17 Parvati’s weds Shiva, Devi Kaali transformed as Gauri & birth of Ganesha 24 Katyayani destroys Chanda-Munda, Raktabeeja and Shumbha-Nikumbha 28 Kartikeya’s birth and his killings of Taraka, Mahisha and Baanaasuras 30 Kedara Kshetra, Murasura Vadha, Shivaabhisheka and Oneness with Vishnu (Upadesha of Dwadasha Narayana Mantra included) 33 Andhakaasura’s obsession with Parvati and Prahlaad’s ‘Dharma Bodha’ 36 ‘Shivaaya Vishnu Rupaaya, Shiva Rupaaya Vishnavey’ 39 Andhakaasura’s extermination by Maha Deva and origin of Ashta Bhairavaas (Andhaka’s eulogies to Shiva and Gauri included) 40 Bhakta Prahlada’s Tirtha Yatras and legends related to the Tirthas 42 -Dundhu Daitya and Trivikrama
    [Show full text]
  • Glories of Sri Nara-Narayana Rishi - Part 1
    Glories of Sri Nara-Narayana Rishi - Part 1 Date: 2015-03-08 Author: Vaijayantimala devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances! All glories to Srila Prabhupada and Srila Gurudev! In the eleventh canto, fourth chapter of Srimad Bhagavatam, Sage Drumila explains the incarnations of Godhead and he describes Nara-Narayana Rishi who is perfectly peaceful and is the best of sages, born as the son of Dharma and his wife Murti, the daughter of Daksha. Nara-Narayana rishi taught the devotional service of the Lord, by which material work ceases, and He Himself perfectly practiced this knowledge. He is living even today, His lotus feet served by the greatest of saintly persons. King Indra became fearful, thinking that Nara-Narayana Rishi would become very powerful by His severe penances and seize Indra's heavenly kingdom. Thus Indra, not knowing the transcendental glories of the incarnation of the Lord, sent Cupid and his associates to the Lord's residence in Badarikashrama. As the charming breezes of spring created a most sensuous atmosphere, Cupid himself attacked the Lord with arrows in the form of the irresistible glances of beautiful women. We learn a few things from this pastime. 1. The world is a mirror of our consciousness: Here we see that King Indra, not understanding the glories of the Lord, who has got the supreme opulence of renunciation, was placing the Personality of Godhead on the same level as he himself, considering the Lord an ordinary enjoyer who would be attracted by mundane sex life. It is very nicely mentioned in the purport to SB 11.4.7, "Indra's plot to cause the fall down of Nara-Narayana rishi could not affect the Lord, but it reveals the shortsightedness of Indra himself.
    [Show full text]
  • <H1>The Mahabharata of Krishna-Dwaipayana Vyasa By
    The Mahabharata of Krishna-Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator) The Mahabharata of Krishna-Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator) Produced by David King, Juliet Sutherland, and Charles Franks, John B. Hare and the Online Distributed Proofreading Team The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] page 1 / 802 Scanned at sacred-texts.com, 2003. Redaction at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare. This text is in the public domain. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact. TRANSLATOR'S PREFACE The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste.
    [Show full text]