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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. -
In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being. -
Research Paper Sociology Vamana–Trivikrama in Badami Chalukya Sculpture
Volume : 2 | Issue : 9 | Sept 2013 • ISSN No 2277 - 8160 Research Paper Sociology Vamana–Trivikrama In Badami Chalukya Sculpture Smt. Veena Muddi Research Scholar,Dept of Ancient Indian History and Epigraphy, Karnatak University, Dharwad Introduction Padma Purana Until the time of Vikramaditya I the rulers of the Chalukya dynasty of Vishnu was born as a son of Aditi. Knowing about sacrifice being per- Badami (543-757 CE) were the inclined towards Vaishnavism. The re- formed by Bali, Vishnu went to the place of sacrifice along with eight cords of Mangalesa (Padigar:2010:9-11,12-15) and Polekesi II (Padi- sages. Vamana told the reason for his arrival and asked for a piece of gar:2010:42-45) are vocal in describing them as parama-bhagavatas, land measured by his three steps. Sukracharya advised Bali not to grant ‘great devotees of Vishnu’. The fact that two of the four caves excavated Vamana’s request. But Bali would not listen to his guru. He washed the by them at their capital Badami, all of them dating from pre-620 CE feet of Lord and granted Vamana’s wish. After that Lord abandoned his period, are dedicated to god Vishnu is further evidence of the situation. dwarfish form, took the body of Vishnu, covered the whole universe In 659 CE Virkamaditya I was initiated into Mahesvara brand of Saivism and sent Bali to netherworld.(Bhatt:1991:3211-3215) through a ritual called Sivamandala-diksha. (Padigar:2010:67-70) Henceforth he came to be called a parama-Mahesvara, ‘a great devo- Narada Purana tee of Mahesvara or Siva’. -
Introduction to BI-Tagavad-Gita
TEAcI-tER'S GuidE TO INTROduCTioN TO BI-tAGAVAd-GiTA (DAModAR CLASS) INTROduCTioN TO BHAqAVAd-qiTA Compiled by: Tapasvini devi dasi Hare Krishna Sunday School Program is sponsored by: ISKCON Foundation Contents Chapter Page Introduction 1 1. History ofthe Kuru Dynasty 3 2. Birth ofthe Pandavas 10 3. The Pandavas Move to Hastinapura 16 4. Indraprastha 22 5. Life in Exile 29 6. Preparing for Battle 34 7. Quiz 41 Crossword Puzzle Answer Key 45 Worksheets 46 9ntroduction "Introduction to Bhagavad Gita" is a session that deals with the history ofthe Pandavas. It is not meant to be a study ofthe Mahabharat. That could be studied for an entire year or more. This booklet is limited to the important events which led up to the battle ofKurlLkshetra. We speak often in our classes ofKrishna and the Bhagavad Gita and the Battle ofKurukshetra. But for the new student, or student llnfamiliar with the history ofthe Pandavas, these topics don't have much significance ifthey fail to understand the reasons behind the Bhagavad Gita being spoken (on a battlefield, yet!). This session will provide the background needed for children to go on to explore the teachulgs ofBhagavad Gita. You may have a classroonl filled with childrel1 who know these events well. Or you may have a class who has never heard ofthe Pandavas. You will likely have some ofeach. The way you teach your class should be determined from what the children already know. Students familiar with Mahabharat can absorb many more details and adventures. Young children and children new to the subject should learn the basics well. -
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars -****- by Tamarapu Sampath Kumaran About the Author: Mr T Sampath Kumaran is a freelance writer. He regularly contributes articles on Management, Business, Ancient Temples and Temple Architecture to many leading Dailies and Magazines. His articles for the young is very popular in “The Young World section” of THE HINDU. He was associated in the production of two Documentary films on Nava Tirupathi Temples, and Tirukkurungudi Temple in Tamilnadu. His book on “The Path of Ramanuja”, and “The Guide to 108 Divya Desams” in book form on the CD, has been well received in the religious circle. Preface: Tirth Yatras or pilgrimages have been an integral part of Hinduism. Pilgrimages are considered quite important by the ritualistic followers of Sanathana dharma. There are a few centers of sacredness, which are held at high esteem by the ardent devotees who dream to travel and worship God in these holy places. All these holy sites have some mythological significance attached to them. When people go to a temple, they say they go for Darsan – of the image of the presiding deity. The pinnacle act of Hindu worship is to stand in the presence of the deity and to look upon the image so as to see and be seen by the deity and to gain the blessings. There are thousands of Siva sthalams- pilgrimage sites - renowned for their divine images. And it is for the Darsan of these divine images as well the pilgrimage places themselves - which are believed to be the natural places where Gods have dwelled - the pilgrimage is made. -
Contextual Water Targets Pilot Study Noyyal-Bhavani River Basin, India
CONTEXTUAL WATER TARGETS PILOT STUDY NOYYAL-BHAVANI RIVER BASIN, INDIA May 2019 Ashoka Trust for Research in Ecology and the Environment (ATREE) 1 Bangalore, India This publication is based on the project report submitted to the Pacific Institute, USA as the result of the study on contextual water targets in the Noyyal-Bhavani river basin, India. Study duration: October 2018 to April 2019 Financial support: Pacific Institute, USA Additional financial support: World Wide Fund for Nature-India (WWF-India). Authors: Apoorva R., Rashmi Kulranjan, Choppakatla Lakshmi Pranuti, Vivek M., Veena Srinivasan Suggested Citation: R. Apoorva, Kulranjan, R., Pranuti, C. L., Vivek, M., and Srinivasan, V. 2019. Contextual Water Targets Pilot Study: Noyyal-Bhavani River Basin. Bengaluru. Ashoka Trust for Research in Ecology and the Environment (ATREE). Front-cover Photo Caption: Noyyal outflows from the Orathupalayam dam, which had become a reservoir of polluted water for years. Front-cover Photo Credit: Apoorva R. (2019) Back-cover Photo Caption: Untreated sewage in a drain flows towards the River Noyyal near Tiruppur city, Tamil Nadu Back-cover Photo Credit: Rashmi Kulranjan (2019) Acknowledgement: We are grateful to Mr. Ganesh Shinde from ATREE for his help and guidance related to land use classification and GIS maps in this project. We would like to thank all the participants of the project consultative meeting held in Coimbatore in March 2019 for sharing their ideas and contributing to the discussion. We are thankful to Ms. Upasana Sarraju for proofreading -
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. -
Mz-Issue-12.Pdf
the minison zine The Minison Project © all our wonderful, respective authors issue 12 index ASIAN MYTHS: Regina Jade ................................................................................................................................................................. 4 Ankur Jyoti Saikia ..................................................................................................................................................... 6 Pramod Subbaraman .............................................................................................................................................. 8 Oormila Vijayakrishnan Prahlad ....................................................................................................................... 9 Sanjana Ramanathan ........................................................................................................................................... 10 GREEK MYTHS: Sadie Maskery ......................................................................................................................................................... 13 Alison Bainbridge .................................................................................................................................................. 14 Arden Hunter .......................................................................................................................................................... 15 Ankur Jyoti Saikia ................................................................................................................................................. -
Budhadeva (Mercury Planet)
Budha-deva (Mercury Planet) When Chandradeva (the Moon) came of age, he conquered he three worlds and several times performed the Rajasuya sacrifice, which gives Lordship. Nine goddesses served him as well as many other deities. Then, having achieved rare glory, he became inordinately arrogant and overstepped the boundaries of propriety. Chandradeva was the chief disciple of Jupiter (Brihaspatideva), the guru of the celestials and was also the favourite of Tara (The Star), Jupiter's wife, who was attracted to him by his character, nature and beauty. Once it so happened - when Jupiter was away on an errand for the Devas, Tara and Chandradeva eloped. When Jupiter returned home, he found out that his wife was gone, and discovered her whereabouts, and several times sent messages to the Moon requesting his wife©s return. Chandradeva, however, repeatedly refused to comply with these requests, maintaining that Tara had accompanied him on her own accord and would leave only when she was satiated with him. These replies so infuriated Jupiter that he communicated with them to his disciple Lord Indra deva, who sent an ultimatum to the Moon. When the Moon refused to yield, Indra deva then commenced a war. Venus and the asuras (demons) took the side of the Moon in this war, because of the ongoing enmity between Jupiter and Venus, while Lord Shiva took the side of the devas for his love and respect for his preceptor Angiras Maha Rishi, the Rishi who was Jupiter©s father. As the battle was due to the desire (kama) for Tara, it was known as Tara-kaamayam. -
Dadeechi Rushigalu & Narayana Varma
Dadeechi Rushigalu & Narayana Varma Dadeechi Rushigalu was born on Bhadrapada Shudda Astami. Dadeechi Rushigalu is considered in the Puranas as one of our earliest ancestors and he shines in this great country as the illustrious example of sacrifice for the sake of the liberation of the suffering from their distress. No sacrifice is too great for the noble-minded in this world. During Krutayuga, there was a daityas named Vrutrasura. He, associated by Kalakeyas, was attacking Devataas and made to suffer a lot. Devategalu were losing their battle against Daityaas. At that time they went to Brahmadevaru, who took them to Srihari, who recommended them to maka a weapon to destroy Vrutrasura, with the help of bones of Dadeechi Rushigalu. Dadeechi Rushigalu’s bones were very powerful with the Tapashakthi and with Narayana Varma Japa Shakthi. His bones were very very hard and unbreakable. Dadeechi Rushigalu, thereupon quietly acceded to the request of Indra. By his powers of Yoga he gave up his life so that his backbone might be utilised for making the mighty bow, Vajrayudha. In fact, Dadeechi may be regarded as the starting point of the galaxy of saints that have adorned this great country. Accordingly, all the Devatas went to Saint Dadheechi and requested him to donate his bones to them. Dadheechi accepted their request, left the body voluntarily and donated his bones to Devatas. After his death, all the Devatas collected his bones. They made a weapon named “ Vajrayudha” with the spinal bone of Dadheechi and gave it to Indra. With the help of Vajrayudha, Indra killed Vrutraasura. -
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. -
HINDU GODS and GODDESSES 1. BRAHMA the First Deity of The
HINDU GODS AND GODDESSES 1. BRAHMA The first deity of the Hindu trinity, Lord Brahma is considered to be the god of Creation, including the cosmos and all of its beings. Brahma also symbolizes the mind and intellect since he is the source of all knowledge necessary for the universe. Typically you’ll find Brahma depicted with four faces, which symbolize the completeness of his knowledge, as well as four hands that each represent an aspect of the human personality (mind, intellect, ego and consciousness). 2. VISHNU The second deity of the Hindu trinity, Vishnu is the Preserver (of life). He is believed to sustain life through his adherence to principle, order, righteousness and truth. He also encourages his devotees to show kindness and compassion to all creatures. Vishnu is typically depicted with four arms to represent his omnipotence and omnipresence. It is also common to see Vishnu seated upon a coiled snake, symbolizing the ability to remain at peace in the face of fear or worry. 3. SHIVA The final deity of the Hindu trinity is Shiva, also known as the Destroyer. He is said to protect his followers from greed, lust and anger, as well as the illusion and ignorance that stand in the way of divine enlightenment. However, he is also considered to be responsible for death, destroying in order to bring rebirth and new life. Shiva is often depicted with a serpent around his neck, which represents Kundalini, or life energy. 4. GANESHA One of the most prevalent and best-known deities is Ganesha, easily recognized by his elephant head.