DOCSLIB.ORG

The Rana of Tulsi D

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Rana of Tulsi D 55^ AT THE G0V7. PRESS LALLAHABADJ ^(flA;\M.^m ,^i^r ^^ ^^i^' ^>-x-^'*-'-^- r'l^^' ^'tU^X^**^^ /^ >^-'^ ^' - .J " '-^^^ ^-rv/i^ >v^- -^^ '^ ^^.-t^W J^l^ ^jwM^^^'^ r<;**^. /" ^ ^ ^ •^^^i^ - THE RAMAYAIA OF TULSI DAS. TEAK SLATED BT F. S. GROWSE, M.A., B.C.S., FELLOW OF THE CALCOTTA UMVEKSITT. BOOK I. CHILDHOOD. Tho Riiinayana of Tulsi Dds is more popular and more honoured by the people of the North Western Provinces than the Bible is by the corresponding classes in England." Griffith. ALLAHABAD: I O R T H-W E S T E R N T II V I N C E S G V E U N M E N T P K E S 3> 18 7 7. ' ' ' ' ERRATA, Page 17, note—iorLamentioTea.iLaurenfio. ' Narsiu ' read Narsinh.' 72, line 2 from bottom—' ' ' ' trouble. 94, line 5—for troube read ' ' feather. bottom—for father ' read 97 1 line 6 from ' most read ' must.' 100, line 8 from bottom—for ' " ' ' read ' winking. 129, last line, fcr inking your favour ' ' insert ' my lord, upon whom 135, after His wiU be the glory, rests. CORRIGENDA. 'triumphed over host and all, yet" read ' he and his ra?e 53, Doha 95—for and army were defeated.' read ' the ' Bhavaui and her mother ' 60 hue 25—for the banquet-table of Bhavani.' Ijanquet in the house where dwelt the Great Mother lakes.' called all the gods' read 'called all the hills and 63 line 5—for ' 63 Une 13—for ' fame ' read ' birth.' INDEX OF PKINCIPAL NAMES, Amxi, 24, 73, 107. Kaikkti, 30, 108. ApastvH, 3. 4, 25, 34, 36. Kaka-bhnsnndi, 23, 71, 84, 112. Ahalya, 19, Kala-ketu. 95 Ajauiil, '.'0. Kala-nemi, 7, 21. Akanipaii. 100. Kalpa-taiH (Parijilta). 5, 9. Alaka, 103. Kama (Kama-deva), 51, 74, 180. Aniaravati, 8C, 99. Kama-dhenu (Surabhi), 5, 13, 87. Ansiad, 15 Kapila, 82. Ari-mardan, S7, 97. Kardama, 82. Atikaya, IdO. Kartikeya, 63. Avadli, 14, 20, 2 6, 30, &;c. Karm-na^a, 5, 6. Ayodhya, 13. Kasi (B.nares), G, 15, 24, 33, 70. Kasyapa, 73, 107. Balara'm, 15, 16. Kausalya, 14, 73, 107—116, 192, Eali. 20, 23, 101. Kayadiiu, 49, Banasur, 140. Kekaya. 86, Bharaiwaja, 23, 32, 33, 63, 14. Khar. 12. 98. Bharat, 14, 31, 113, 180, Kishkindya, 20. Bhogavati, 99. Kosala (Avadh), 107, 114. Bhrign, 42, 149,'&c. Krishna, 54 Bhringi, 57. Kuli.^^a-radd, loO. Bijay. 7 2. Kumbha-karan, 5, 73, 98. Bir-bhadra, 42. ivumukh, 100. Kusa-ketu (Kusa-dhwaja), JPQ, 189. ClIITRA-KETU, 49. Kiisika, 122, 151. Chitra-kut, 24. Kuver, 4. Daksha, 34, 40, 41, 49, CO. Lakshman (Lachhman), 14, 16, 30, 37, Dandaka, 19, 34. 113, 18(1, &c. Dasarath, 14, &c. 73, 107, Lakshmi (Sri, Rama). Deva-huti, 82. Lanka, 20, 99. Dhanvantari, 5. Lomas, 71. Dhaim-ruchi, 87, 88, 98. Phruva, 20, 82. Magadha (Bihar), 6. Dhumra-ketu, 100. Mahishasur, 4, 34. Dushan, 12. Maina, 44, 58, 179. Malwa, 6. Ek-tanu, 91. MandakinI, 2i. GXdhi, 117, 121, 152, 196. Mandavi, !80. Ganes, I, 15,61. Mandara, 5. Gautama, 19, 120. Manu, 81—86. Gomati, 82. Maricha, 19, ;i5, ll7, 119, 198. Markaiideya, 46. 21. HanumXn, 1, 7, 14. 20, Marwar, 6. Himalaya (Himachal, Himavant), 42, 44, Megh-nad, loO, 50, 55—63, 179. Mekal, 24. Hiranyaksha, 72. Mithila, 122. Biranya-kasipu, 20, 49, 72, Murdhanya, 46. IndkajJt, 104. Naimisha, 82. Ji^BA'LI, 185. Nala, 103. Jalandhar, 73. Narad, 3, 15, 16, 20, 43, 45, 49, 59, 73, Jamad-agni, 153. 101, 186. Jamavant, 7. Nimi, 129, Janak, 104, 121, &c. Jasodd, 16. Pampa-puk, 1'i2 Jatayu, 19, 55. Piirvati, styled also Anibika, Bliawani, Jay, 72, Devi, Durga, Qauri, Girija, Sali, Umj. ( ii. ) Paraauram (Bhrigu-nath, Bhrigu-pati;, 30, Sruti-kirti, 180 149-187. Subahu, 117, 119, 198. Pivari, 46. Sui/riva, 19, 20, 23. Prahlad, 20, 22,79. Suka-deva, 16, 20. Pradyumna, 54. Sukar-khet (Soron), 23. huketu, 19. Pran-ndth 24 , Pratap-bhanu, 87-97. Sukra, 87. Praydg, 3, 32. Sumitra, 14, 109, 193. PrithuTaj, 5. Sunayana, 179. Priya-vraia, 82. Surpa-nakha, 98. Pulastya, 98, 103. TXdaka, 19, 119, 198. Taraka, 51, 63. Ra'hu, 7, 95, 134. Rama, styled also Khararl, Raghu-bar, IjRMILi, 180. Kaghu-bir, Raghu-nayak, Raghu-nath, Urvasi, 103. Raghu-pati, Raghu-raj, Raghu-iai. Uttana-pada, 20, 82. Rambha, 74, 103. liati, 54. 180. VXLMfKi, 1,3, 16, 185. Ravan, 7, 20,73, 97-106. Vama-deva, 185, 199, 200. Renuka, 150. Varuni, 5. Vasishta. 108,110, 180, 195, 199. Sahasra-bahu CSahasra-bhuj), 102, 150, Vasuki, 6. 153. Vedasiras, 46. Sampati, 55, Vibbishana, 19, 20, 23, 98. Sarju, 13, 29, 30. Videba (Mithila), 14, 121. Satanand, 134, 146, 185. Vinata, !48. Satarupa, 81 -86. Vindhyacbal, 68. Satrughna, CRipu-sudan), 14, 113, ISO. Vishnu, styled also Hari, Madhava, Mu- Satya-ketu, 86, 92. kund, N'aiayan, Rama-pati. Sila-nidhi, 76. Visva-mitra, 19, 117, 122, 142, 185, Si'ta (Jinaki), 104, 128, &c. 199. yiva, styleJ also Sankara, Sambhu, Visva-mohani, 76. Mahadeva, Hara, ^il-kanth, Bhava, Visiavas, 98, 103. Visra- Tripurari, Purari, Visva-ketu, Vyasa, 1 1. natb. Sriugi, 108. YXjha-valkta, 23, 32, 33. ; INTRODUCTION. The Sanskrit Ramayana of Valmiki has been published more than once, with all the advantages of European editorial skill and the most luxurious typography. It has also been translated both in verse and prose, and, in part at least, into Latin as well as into Italian, French, and English. The more popular Hindi version of the same great national Epic can only be read in lithograph or bazar print,^ and has never been translated in any form into any language what- ever. Yet it is no unworthy rival of its more fortunate predecessor. There can, of course, be no comparison between the polished phrase- ology of classical Sanskrit and the rough colloquial idiom of Tulsi Das's vernacular ; while the antiquity of Valmiki's poem further invests it with an adventitious interest for the student of Indian history. But, on the other hand, the Hindi poem is the best and most trustworthy guide to the popular living faith of the Hindii race at the present day—a matter of not less practical interest than the creed of their remote ancestors, —and Its language, which in the course of three centuries has contracted a tinge of archaism, is a study of the greatest importance to the philologist, since it serves to bridge an otherwise impassable chasm between the modern style and the mediaeval. It is also less wordy and diffuse than the ' Sans- krit original, and, probably in consequence of its modern date, is loss disfigured by wearisome interpolations and repetitions ; while, if it never soars so high as Valmiki in some of his best passages, it maintains a more equable level of poetic diction, and seldom sinks with him into such dreary depths of unmitigated prose. It must also be noted that it is in no sense a translation of the earlier work : the general plan and the management of the incidents are necessarily much the same, but there is a difference in the touch in every detail ^A handsome edition of the text was issued frona the press of the Baptist Mission in Calcutta many years ago ; but it has long been out of print, and the only copy I have ever seen of it was the one in use at the college of Fort W^illiam. I had thus entirely forgotten the fact till reminded of it by Mr. Bate, a gentleman who has ably maintained the scholarly reputation of the same society by the very useful Hindi Dictionary that he has lately compiled. U INTRODUCTION. and the two poems vary as widely as any two dramas on the same mythological subject by two different Greek tragedians. Even the coincidence of name is an accident ; for Tulsi Das himself called his I3oem " the Ram-charit-manas," and the shorter name, correspond- ing in form to " the Iliad" or " iEneid," was only substituted by his admirers as a handier designation for a popular favourite. However, the opinion that the more modem poem is but an adaptation or tnfaccimento of the Sanskrit original is very widely entertained not only by European scholars but also by Hindus themselves. For among the latter an orthodox pandit is essentially Jioino vnitis lihri, to whom the idea of comparative criticism is altogether strange and unintelligible. Whatever is written in the one book to which he pins his faith is for him the absolute truth, which he positively declines to weaken or obscure by a reference to any foreign authority. If he can understand Valmiki's Sanskrit he despises Tulsi D:is as a vulgarian, and would not condescend to read a line of him ; if he knows only Hindi, he accepts the modern poem with as implicit faith as if it were an immemorial shastra, and accounts a quotation from his Ramayana an unanswerable argu- ment on any disputed topic. Thus, in all probability, the only edu- cated Hindus who have any acquaintance with both poems are the professors and students of Government colleges, whose views have been broadened by European influences. It may, therefore, be of interest to show a little more at length how great is the diver- gence between the two poems. In both the first book brings the narrative precisely to the same point, viz., the marriage of Rjima and Sita. But vi'ith Tulsi Das it is much the longest book of the seven, and forms all but a third of the complete work, while in the Sanskrit it is the shortest but one.
Load more

Recommended publications
  • @Ibet,@Binu^ Un! Lupun
    @be @olbeddeg of jUnlis, @ibet,@binu^ un! luPun by Lawrcnce Durdin-hobertron Cesata Publications, Eire Copyrighted Material. All Rights Reserved. The cover design. by Anna Durdin-Robertson. is a mandala oi a Chinese rlraqon goddess. Lawrence Durdln Rot,erlson. li_6 r2.00 Copyrighted Material. All Rights Reserved. The Goddesses of India, Tibet, China and Japan Copyrighted Material. All Rights Reserved. The Goddesses of India, Tibet, China and Japan by Lawrence Durdin-Robertron, M.A. (Dublin) with illustrations by Arna Durdin-Robertson Cesara Publications Huntington Castle, Clonegal, Enniscorthy. Eire. Printed by The Nationalist, Carlow. Eire. Anno Deae Cesara. Hiberniae Dominae. MMMMCCCXXIV Copyrighted Material. All Rights Reserved. Thir serle. of books is written in bonour of The lrish Great Mother, Cessrs aod The Four Guardian Goddesses of lreland, Dsna, Banba' Fodhla and Eire. It is dedicated to my wife, Pantela. Copyrighted Material. All Rights Reserved. CONTENTS I. The Goddesses of India'...'...'........"..'..........'....'..... I II. The Goddesses of Tlbet ............. ................."..,',,., 222 lll. Thc Goddesses of China ...............'..'..'........'...'..' 270 lV. The Goddesscs of Japan .........'.............'....'....'.. " 36 I List of abbreviations ....'........'...."..'...467 Bibfiogr.phy and Acknowledgments....'........'....'...,,,,.,'.,, 469 Index ................ .,...,.........,........,,. 473 Copyrighted Material. All Rights Reserved. Copyrighted Material. All Rights Reserved. Copyrighted Material. All Rights Reserved. SECTION ONE The Goddesses of India and Tibet NAMES: THE AMMAS, THE MOTHERS. ETYMoLoGY: [The etymology of the Sanskrit names is based mainly on Macdonell's Sanskrit Dictionary. The accents denot- ing the letters a, i and 0 are used in the Egrmology sections; elsewhere they are used only when they are necessary for identification.] Indian, amma, mother: cf. Skr. amba, mother: Phrygian Amma, N.
    [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]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • Vishnu Sahasra Nama Stotram-V Class-V
    Vishnu Sahasra Nama Stotram-V Class-V Note 16 VISHNU SAHASRA NAMA STOTRAM-V Dear learner this lesson is in continuation of the previous lesson where you have studied some shloks of Vishnu-sahasra- namstotras and their meaning. In this lesson also you are going to read some more shlokas. OBJECTIVES After reading this shlokas you will be able to : • recite all shlokas properly. • know their meaning. 172 Veda - B level Vishnu Sahasra Nama Stotram-V Class-V 16.1 VISHNU SAHASRA NAMA STOTRAM-V /keZxqC/keZ—)ehZ lnlR{kje{kje~ A Note vfoKkrk lglzka'kqfoZ/kkrk —ry{k.k% AA ‡ƒ AA Dharmagub: One who protects Dharma. Dharmakrud: Though above. Dharma and Adharma, He performs Dharma in order to keep up the traditions in respect of it. Dharmi: One who upholds Dharma. Sad: The Parabrahman who is of the nature of truth. Asat: As the Aparabrahma has manifested as the world He is called Asat (not having reality). Ksharam: All beings subjected to change. Aksharam: The changeless one. Avigyata: One who is without the attributes of a Jiva or vigyata like sense of agency etc. Sahashramshur: One with numerous rays, that is the Sun. Vidhata: One who is the unique support of all agencies like Ananta who bear the whole universe. Krutalakshanah: One who is of the nature of conscousness. Veda - B level 173 Vishnu Sahasra Nama Stotram-V Class-V xHkfLrusfe% lÙoLFk% flagks Hkwregs'oj% A vkfnnsoks egknsoks nsos'kks nsoHk`n~xq#% AA ‡„ AA Note Gabhasti-nemih: He who dwells in the middle of Gabhasti or rays as the Sun.
    [Show full text]
  • Sita Ram Baba
    सीता राम बाबा Sītā Rāma Bābā סִיטָ ה רְ אַמָ ה בָבָ ה Bābā بَابَا He had a crippled leg and was on crutches. He tried to speak to us in broken English. His name was Sita Ram Baba. He sat there with his begging bowl in hand. Unlike most Sadhus, he had very high self- esteem. His eyes lit up when we bought him some ice-cream, he really enjoyed it. He stayed with us most of that evening. I videotaped the whole scene. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Locations 4961-4964). Trafford. Kindle Edition. … immortal Sita Ram Baba. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Location 5039). Trafford. Kindle Edition. Breaking the Death Habit: The Science of Everlasting Life by Leonard Orr (page 56) ראמה راما Ράμα ראמה راما Ράμα Rama has its origins in the Sanskrit language. It is used largely in Hebrew and Indian. It is derived literally from the word rama which is of the meaning 'pleasing'. http://www.babynamespedia.com/meaning/Rama/f Rama For other uses, see Rama (disambiguation). “Râm” redirects here. It is not to be confused with Ram (disambiguation). Rama (/ˈrɑːmə/;[1] Sanskrit: राम Rāma) is the seventh avatar of the Hindu god Vishnu,[2] and a king of Ayodhya in Hindu scriptures. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his supremacy. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava reli- gious scriptures in South and Southeast Asia.[3] Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu.
    [Show full text]
  • Shrî Râma Chandra
    f Californi. Regional Facility T-t; .^ THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES ^^-^-<~-cJu^ J^^^-^^^-o^--^ — rntLA^dl^ i c -^ I Qo i2_^ bif soi.K i,i-:ssi-:i-:s Qi i:i:x's iiAi.i., .Mi;sNi«s. ciiAi'i'i-;!.!. & <ri. i.AN<;iiA.M I'l. v< i;. i.o.Mio.N. ^v . i. H'XDAv i:vi:Nix(is vi 7 June 13, 20, 27, July 4. Dr. Annie Besant "THE COMINcG OF THE WORLD TEACHERS' as §eee Ib^y Aeciieet aed Mo-dlea'e Centrat. Hindu College LECTunKS. TI . SHRl RAMA CHANDRA THE IDE^L KING. SOME LESSONS FROM THE RAmIYANA FOR THE USE OF HINDU STUDENTS IN THE SCHOOLS OF INDIA • BY ANNIE BESANT, F. T. S. From Notes of Lectures Originally Delivered AT THE Central Hindu College, Benares. Benares and London. Theosophical Publishing Society. I80i. Printed by Freeman & Co., Lti>., AT THE Taea Printing Works, Belnares. 3653 CONTENTS. Chapter I. Introduction. Chapter II. Youth and Marriage, Chapter III. Forest for Throne. Chapter IV. Brotherly Love. Chapter V. The Carrying off of SItA. Chapter VI. SIta's Faith. Chapter VII. Struggle. Chapter VIII. Triumph. 829275 SHRt RAMA CHANDRA, The Ideal King. CHAPTER I. Introduction. " Two years ago we were studying together one of the greatest books in the world," the Mahd' bhdrata. Now we are going to study the second great epic poem of India, the Rdmdyana. These two books stand out from the rest of Indian literature in a very marked way. The Vedas, the Institutes of Manu, are the great authorities for the learned, and only through the learned for the mass of the people.
    [Show full text]
  • Elements of Hindu Iconography
    6 » 1 m ELEMENTS OF HINDU ICONOGRAPHY. ELEMENTS OF HINDU ICONOGRAPHY BY T. A. GOPINATHA RAO. M.A., SUPERINTENDENT OF ARCHiEOLOGY, TRAVANCORE STATE. Vol. II—Part II. THE LAW PRINTING HOUSE MOUNT ROAD :: :: MADRAS 1916 Ail Rights Reserved. i'. f r / rC'-Co, HiSTor ir.iL medical PRINTED AT THE LAW PRINTING HOUSE MOUNT ROAD, MADRAS. MISCELLANEOUS ASPECTS OF SIVA Sadasivamurti and Mahasada- sivamurti, Panchabrahmas or Isanadayah, Mahesamurti, Eka- dasa Rudras, Vidyesvaras, Mur- tyashtaka and Local Legends and Images based upon Mahat- myas. : MISCELLANEOUS ASPECTS OF SIVA. (i) sadasTvamueti and mahasadasivamueti. he idea implied in the positing of the two T gods, the Sadasivamurti and the Maha- sadasivamurti contains within it the whole philo- sophy of the Suddha-Saiva school of Saivaism, with- out an adequate understanding of which it is not possible to appreciate why Sadasiva is held in the highest estimation by the Saivas. It is therefore unavoidable to give a very short summary of the philosophical aspect of these two deities as gathered from the Vatulasuddhagama. According to the Saiva-siddhantins there are three tatvas (realities) called Siva, Sadasiva and Mahesa and these are said to be respectively the nishJcald, the saJcald-nishJcald and the saJcaW^^ aspects of god the word kald is often used in philosophy to imply the idea of limbs, members or form ; we have to understand, for instance, the term nishkald to mean (1) Also iukshma, sthula-sukshma and sthula, and tatva, prabhdva and murti. 361 46 HINDU ICONOGEAPHY. has foroa that which do or Imbs ; in other words, an undifferentiated formless entity.
    [Show full text]
  • MAN in NATURE Nature As Feminine
    MAN IN NATURE Nature as Feminine Ancient Vision of Geopiety and Goddess Ecology Madhu Khanna The Feminine conceptualization of nature occupies very significant place in Indian religious history. The image of the earth as a goddess, known variously as Prthivi, Dharatimata, Jagadddhatri is ancient and all- pervasive. Almost all the geographical features of the natural environment are personified as goddesses. Mountains, caves, rocks, forests, trees, plants, healing herbs, rivers, streams, lakes were conceived of as potent symbols of feminine power, inherent in nature. From the Vedas down to the Puranas nature personifications are mediated through the symbol of the divine feminine. In the Rg Veda, for example, the crimson streak of day-break is portrayed as Usas, the Mistress of Dawn whose brilliant effulgence spreads out piercing the formless black abyss (RV, 10.127). Night and day are the two celestial sisters that bring rest and awakening to the world. In their lap, gods recline and enact their roles. The much celebrated mother of the gods, Aditi who claims as many as sixty hymns in the Vedas is the infinite and the womb of the cosmos. Goddesses such as, Kuhu, Sinivali, Anumati and Raka are lunar divinities symbolizing the waxing and waning of the lunar-cycle. The rivers Ganga, Yamuna and Sarasvati mentioned in the Vedas are goddesses who preside over the facundating waters of life. The hymn dedicated to Aranyani (RV, 10.146) or the forest goddesses (Vanadevis) celebrated the spirit of the forest and groves. They are joined by an innumerable number of goddesses who preside over village territories and specific sacred centres (Ksetradevis).
    [Show full text]
  • My HANUMAN CHALISA My HANUMAN CHALISA
    my HANUMAN CHALISA my HANUMAN CHALISA DEVDUTT PATTANAIK Illustrations by the author Published by Rupa Publications India Pvt. Ltd 2017 7/16, Ansari Road, Daryaganj New Delhi 110002 Copyright © Devdutt Pattanaik 2017 Illustrations Copyright © Devdutt Pattanaik 2017 Cover illustration: Hanuman carrying the mountain bearing the Sanjivani herb while crushing the demon Kalanemi underfoot. The views and opinions expressed in this book are the author’s own and the facts are as reported by him which have been verified to the extent possible, and the publishers are not in any way liable for the same. All rights reserved. No part of this publication may be reproduced, transmitted, or stored in a retrieval system, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher. ISBN: 978-81-291-3770-8 First impression 2017 10 9 8 7 6 5 4 3 2 1 The moral right of the author has been asserted. This edition is for sale in the Indian Subcontinent only. Design and typeset in Garamond by Special Effects, Mumbai This book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, resold, hired out, or otherwise circulated, without the publisher’s prior consent, in any form of binding or cover other than that in which it is published. To the trolls, without and within Contents Why My Hanuman Chalisa? The Text The Exploration Doha 1: Establishing the Mind-Temple Doha 2: Statement of Desire Chaupai 1: Why Monkey as God Chaupai 2: Son of Wind Chaupai 3:
    [Show full text]
  • History of North East India (1228 to 1947)
    HISTORY OF NORTH EAST INDIA (1228 TO 1947) BA [History] First Year RAJIV GANDHI UNIVERSITY Arunachal Pradesh, INDIA - 791 112 BOARD OF STUDIES 1. Dr. A R Parhi, Head Chairman Department of English Rajiv Gandhi University 2. ************* Member 3. **************** Member 4. Dr. Ashan Riddi, Director, IDE Member Secretary Copyright © Reserved, 2016 All rights reserved. No part of this publication which is material protected by this copyright notice may be reproduced or transmitted or utilized or stored in any form or by any means now known or hereinafter invented, electronic, digital or mechanical, including photocopying, scanning, recording or by any information storage or retrieval system, without prior written permission from the Publisher. “Information contained in this book has been published by Vikas Publishing House Pvt. Ltd. and has been obtained by its Authors from sources believed to be reliable and are correct to the best of their knowledge. However, IDE—Rajiv Gandhi University, the publishers and its Authors shall be in no event be liable for any errors, omissions or damages arising out of use of this information and specifically disclaim any implied warranties or merchantability or fitness for any particular use” Vikas® is the registered trademark of Vikas® Publishing House Pvt. Ltd. VIKAS® PUBLISHING HOUSE PVT LTD E-28, Sector-8, Noida - 201301 (UP) Phone: 0120-4078900 Fax: 0120-4078999 Regd. Office: 7361, Ravindra Mansion, Ram Nagar, New Delhi – 110 055 Website: www.vikaspublishing.com Email: [email protected] About the University Rajiv Gandhi University (formerly Arunachal University) is a premier institution for higher education in the state of Arunachal Pradesh and has completed twenty-five years of its existence.
    [Show full text]
  • Krishna Charitrya Manjari” by Rayaru
    “Krishna Charitrya Manjari” by Rayaru ´ÉÏ M×üwhÉ cÉÉËU§rÉqÉÇeÉUÏ Krishna Charitra Manjari is a beautiful grantha by Mantralaya Rayaru which gives the essence of entire Krishna Charitre from Bhagavatha and Mahabharatha in 28 shlokaas. Here in each sentence, he has filled it with shastra prameya. It gives many prameyaas like the Vishnu Sarvottamatva, devata taratamya, etc. ÌuÉwhÉÑoÉë¼ÉÌSSåuÉæ: ͤÉÌiÉpÉUWûUhÉå mÉëÉÍjÉïiÉ: mÉëÉSÒUÉxÉÏSè SåuÉYrÉÉÇ lÉÇSlÉÇSÏ ÍzÉzÉÑuÉkÉÌuÉÌWûiÉÉÇ mÉÔiÉlÉÉÇ rÉÉå eÉbÉÉlÉ | EijÉÉlÉÉæixÉÑYrÉMüÉsÉå UjÉcÉUhÉaÉiÉÇ cÉÉxÉÑUÇ mÉÉSbÉÉiÉæ- ¶É¢üÉuÉiÉïÇ cÉ qÉɧÉÉ aÉÑÂËUÌiÉ ÌlÉÌWûiÉÉå pÉÔiÉsÉå xÉÉåsuÉiÉÉlqÉÉlÉç || 1 || Krishna roopa is saakshaat Srimannaarayana roopa, who appeared in bhooloka after being prayed by Brahma rudraadi devataas for the reduction of the burden and weight on the earth due to the presence of adharmic asuric souls. He appeared in the sacred garbha of Devaki-Vasudeva (Kashyapa-aditi) as their eighth son. As per Krishna’s instructions, Vasudeva took him to Gokula, where he gave ananda to Nandagopa – Yashoda. In his early childhood itself, Krishna killed Pootana, who was sent in by Kamsa to kill all the new born children. www.sumadhwaseva.com by Narahari Sumadhwa Page 1 “Krishna Charitrya Manjari” by Rayaru (Udupi Krishna with the alankara of Shakatasura Bhanjana) During upanishkramana period, i.e., at the end of Chaturtha maasa when the birth nakshatra (janma nakshatra) falls, Yashoda had gone for the festival in temple and had kept Krishna under the shade of a cart. Shakatasura who came in the form of a shakata (cart) was killed by Krishna just with the kicking of his mild foot. Another asura Trunavartha who came in the form of wind, lifted Krishna very high in the sky and wanted to throw him down from high in the sky.
    [Show full text]
  • Chapter X Samudra Mathana the Delineation of the Vedavyasavatara
    Chapter X Samudra mathana The delineation of the Vedavyasavatara is the theme of the tenth chapter. However, as a preliminary to it, the samudramathana episode is narrated. The purpose of Vyasavatara was to remove ignorance and confusion caused by the curse of Gautama in respect of the knowledge enshrined in the Vedas, Pancharatra, Itihasapurana, and other sacred pieces of literature. For such an ignorance and confusion Kali was considerably responsible. He arose at the time of the samudramathana along with poison. Not only the personality of Kali was Kali but the ignorance and the confusion caused by him were also Kali. Destroying these was meant to destroy Kali. This was the purpose of Vyasavatara. Therefore, in order to point out that such a Kali had arisen at the time of samudramathana, that episode is narrated in the tenth chapter before the narration of Vyasavatara. The details of samudramathana are well-known. Therefore, only such items that are especially mentioned in Tatparyanirnaya and that have a deep religious significance will be stated here. At the close of the 28th Dvapara Yuga, Chaturmukha Brahma, Shiva, Indra, and other deities approached Lord Vishnu present at Shvetadvipa at the center of Kshirasamudra. They offered prayers to Him and informed Him that due to Durvasa's curse, Indra lost his power and glory and was defeated by the demons. Therefore, they had come to Him seeking protection. As per the instructions of Lord Vishnu, the deities entered into an agreement with the demons through Bali Chakravarthi and attempted to bring the Mandara mountain for samudramathana.
    [Show full text]