DOCSLIB.ORG

Rama and Lakshmana Kill Viradha Summary

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

“Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Aranya Kanda – Chapter 4 Rama and Lakshmana Kill Viradha Summary Rama and Lakshmana come to know about the curse of Viradha. Viradha desires to die in then hands of Rama according to the amendment given by the cursing authority, and thus he will be killed and relieved of his curse by Rama, and his elimination of negative forces starts with the elimination of Viradha. At the time of release from his curse, Viradha advises Rama to go to Sage Sharabhanga, who can advise Rama properly. Chapter [Sarga] 4 in Detail hriyamaanau tu kaakutsthau dristwaa siitaa raghuuttamau | uccaih swarena chukrosha pragrihya su mahaabhujau || 3-4-1 On seeing those two very dexterous scions of Kakutstha, and the best ones from Raghu dynasty, namely Rama and Lakshmana, grabbed and being carried off, Seetha screamed in a high-pitched voice. [3-4-1] esa daasharathii raamah satyavaan shiilavaan shuchih | rakshasaa raudra ruupena hriyate saha lakshmanah || 3-4-2 "He that truth-abiding, virtuous, and the flawless Rama of Dasharatha is carried off along with Lakshmana by the demon with a ferocious look... [3-4-2] maam rikaa bhaksha isyanti shaarduula dviipinah tathaa | maam harah utsrijya kaakutsthau namaste raakshasottamah || 3-4-3 "Wild bears, tigers and panthers aspire to eat me away... oh, best demon, thieve me instead and release Kakutstha-s... Hail to thee..." [Said Seetha.] [3-4-3] Page 1 of 8 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Aranya Kanda – Chapter 4 tasyaah tat vachanam shrutvaa vaidehyaah raama lakshmanau | vegam prachakratur viirau vadhe tasya duraatmanah || 3-4-4 On hearing Vaidehi's that utterance those valorous ones Rama and Lakshmana speedily busied themselves in eliminating that evil-minded demon Viradha. [3-4-4] tasya raudrasya soumitrih savyam baahum babhanja ha | raamah tu dakshinam baahum tarasaa tasya rakshasah || 3-4-5 Soumitri indeed severed the left arm of that ferocious one, while Rama rend [to remove from place by violence] the right arm of that demon. [3-4-5] sah bhagna bahuh sa.mvignah papaata aashu vimuurchitah | dharanyaam megha sa.mkaasho vajra bhinna iva achalah || 3-4-6 When his arms are mutilated that demon similar to a dark-cloud is frustrated, fainted, and fell onto ground, like the mountain demolished by the Thunderbolt of Indra. [3-4-6] mustibhir baahubhir padbhih suudayantau tu raakshasam | udyamyodyamya cha api enam sthandile nispipesatuh || 3-4-7 They battered that demon with their fists, hands and feet, and even by heaving and hurling him again and again they entirely pounded on him on the ground. [3-4-7] sa viddho bahubhir baanaih khadgaabhyaam cha parikshatah | nispisto bahudhaa bhuumau na mamaara sa raakshasah || 3-4-8 Though that demon is battered with many arrows, even sheared off with two swords, and even though he is entirely pounded on the ground he is not killed. [3-4-8] Page 2 of 8 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Aranya Kanda – Chapter 4 tam prekshya raamah subhrisham avadhyam achala upamam | bhayesu abhaya dah shriimaan idam vachanam abraviit || 3-4-9 On observing that the mountain-similar demon is ineradicable that easily, then Rama, the sublime one, and the bestower of shelter in fear, spoke this sentence to Lakshmana. [3-4-9] tapasaa purusavyaaghra raakshaso.ayam na shakyate | shastrena yudhi nirjetum raakshasam nikhanaavahe || 3-4-10 "Oh! Manly-tiger Lakshmana, it is impossible to overpower this demon with weapons in a confrontation, hence, let’s bury this demon... [3-4-10] kunjarsya iva raudrasya raakshasasya asya lakshmana! | vane asmin sumahad shwabhram khanyataam raudravarchasah || 3-4-11 "Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant... [3-4-11] iti uktvaa lakshmanam raamah pradarah khanyataam iti | tasthau viraadham aakrmya kanthe paadena viiryavaan || 3-4-12 On saying to Lakshmana that ‘a trench shall be dug...’ then Rama repressively placed his foot on the throat of Viradha, and stood by. [3-4-12] tat shrutvaa raaghavena uktam raakshasah prashritam vachah | idam provaacha kaakutstham viraadhah purusarsabham || 3-4-13 On hearing that said by Raghava, demon Viradha sincerely spoke these humble words to Rama, the finest one from Kakutstha dynasty. [3-4-13] Page 3 of 8 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Aranya Kanda – Chapter 4 hato.aham purusavyaaghrah shakra tulya balena vai | mayaa tu puurvam twam mohaan na jnaatah purusarsabhah || 3-4-14 "Dead I am, oh! Manly-tiger and a coequal of Indra in your strength... I have fallaciously not identified you earlier... oh, best one among men... [3-4-14] kausalyaa suprajaatah taata raamah twam vidito mayaa | vaidehii cha mahaabhaagaa lakshmanah cha mahaayashaah || 3-4-15 "Oh, sire, now I have known you to be Rama, the son of Kausalya... and even propitious Seetha and greatly renowned one Lakshmana are now known to me... [3-4-15] abhi shaapaad aham ghoram pravisto raakshsiim tanum | tu.mburuh naama gandharvah shapto vaishravanena hi || 4-3-16 "By curse I had to enter this ghoulish demon's body, but I am a celestial Gandharva, named Tumburu and Kubera cursed me... [3-4-16] prasaadyamaanah cha mayaa so.abraviit maam mahaayashaah | yadaa daasharathii ramah twaam vadhisyati sa.myuge || 3-4-17 tadaa prakritim aapanno bhavaan swargam gamisyati | "When entreated by me, he that greatly renowned Kubera said to me, 'When Dasharatha's Rama kills you in a fight... then you will attain your nature of celestial body and you will go to heavens...' [3-4-17, 18a] anupasthiiyamaano maam sa kruddho vyaajahaara ha || 3-4-18 iti vaishravano raajaa ra.mbha aasaktam uvaaca ha | "King Kubera thus cursed angrily me for not presenting myself in his service when I was interested in a celestial dancer Rambha, and indeed he alone said this curse-clearance to me... [3-4-18b, 19a] Page 4 of 8 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Aranya Kanda – Chapter 4 tava prasaadaan mukto aham abhishaapaat su daarunaat || 3-4-19 bhuvanam swam gamisyaami swasti vo.astu para.mtapa | "And by your grace I am released from this utterly hideous cruse, and now I wish to go to my own heavenly abode, oh, firestorm of enemies, let safety betide you all... [3-4-19b, 20a] ito vasati dharmaatmaa sharabhangah prataapavaan || 3-4-20 adhyartha yojane taatah maharsih suurya sa.nnibhah | tam kshipram abhigaccha twam sa te shreyo abhidhaasyati || 3-4-21 ”Oh, Sir, at one and half yojana-s of distance from here Sage Sharabhanga, a great saint of virtue, and an efficacious sage with sun-like resplendence dwells, you shall quickly approach him for he advises you opportunely... [3-4-20-21] avate cha api maam raama nikshipya kushalii vraja | rakshasaam gata sattvaanaam esa dharmah sanaatanah || 3-4-22 avate ye nidhiiyante tesaam lokaah sanaatanaah | "Rama you go safely on burying me in a pit... this is the age-old custom for those demons that lost vitality... those that are inhumed in pit; to them there will be the worlds of manes..." [3-4- 22, 23a] evam uktvaa tu kaakutstham viraadhah shara piiditah || 3-4-23 babhuuva swarga sa.mpraapto nyasta deho mahaabalah | "And on saying thus to Rama that Viradha who is hurt by arrows became heaven-worthy on leaving his body. [3-4-23b, 24a] Page 5 of 8 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Aranya Kanda – Chapter 4 tat shrutvaa raaghavah vaakyam lakshmanam vyaadidesha ha || 3-4-24 ku.njarsya iva raudrasya raakshasasya asya lakshmana! | vane asmin sumahat shwabhram khanyataam raudrakarmanah|| 3-4-25 iti uktvaa lakshmanam raamah pradarah khanyataam iti | tasthau viraadham aakramya kanthe paadena viiryavaan || 3-4-26 And Raghava on hearing those words of the demon ordered Lakshmana, “Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant...” On saying to Lakshmana that ‘a trench shall be dug...’ then Rama repressively placed his foot on the throat of Viradha, and stood by. [3-4-24b, 25, 26] tatah khanitram aadaaya lakshmanah shwabhram uttamam | akhanat paarshvatah tasya viraadhasya mahaatmanah || 3-4-27 Then, on taking a digging tool Lakshmana dug a deep pit beside the great soul Viradha. [3-4-27] tam mukta kantham utkshipya shanku karnam mahaaswanam | viraadham praakshipat shwabhre nadantam bhairava swanam || 3-4-28 On releasing his throat from the stamping of Rama, he that long eared, lurid voiced Viradha is ensconced in that pit while he is still blaring with his horrific voice. [3-4-28] tam aahave daarunam aashu vikramau sthirau ubhau sa.myati raama lakshmanau | mudaanvitau chikshipatur bhayaavaham nadantam utkshipya bilena raakshsam || 3-4-29 Those deftly victorious ones Rama and Lakshmana who compose themselves in a given fight, both have gladly raised that Viradha, a ghoulish one in fight, a terrifying demon who is still blaring, with all their might and hurled him into the pit. [3-4-29] Page 6 of 8 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Aranya Kanda – Chapter 4 avadhyataam prekshya mahaasurasya tau shitena shastrena tadaa nararsabhau | samarthya cha atyartha vishaaradau ubhau bile viradhasya vadham prachakratuh || 3-4-30 On observing the indestructibility of that demon with any weapon, however sharp it might be, those two best ones among men that are very expertly skilled have thought over well and undertook the elimination of that great demon in a pit. [3-4-30] swayam viraadhena hi mrityum aatmanah prasahya raamena vadhaartham iipsitah | niveditah kaanana chaarinaa swayam na me vadhah shastra krito bhavet iti || 3-4-31 Viradha himself preferred his death at the hands of Rama and desired for a long to be killed by Rama and that forest walker himself appraised that, "Killing me with any weapon is impossible..." [3-4-31] tadeva raamena nishamya bhaasitam kritaa matih tasya bila praveshane | bilam cha tena ati balena rakshasaa praveshyamaanena vanam vinaaditam || 3-4-32 On listening to that which is said by Viradha, Rama resolved his mind to cast him into pit, and when that mighty demon is being flung into the pit the whole forest blared with that demon's cries.
Recommended publications
  • Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir

    Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir

    Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:39987948 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Abhinavagupta’s Portrait of a Guru: Revelation and Religious Authority in Kashmir A dissertation presented by Benjamin Luke Williams to The Department of South Asian Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of South Asian Studies Harvard University Cambridge, Massachusetts August 2017 © 2017 Benjamin Luke Williams All rights reserved. Dissertation Advisor: Parimal G. Patil Benjamin Luke Williams ABHINAVAGUPTA’S PORTRAIT OF GURU: REVELATION AND RELIGIOUS AUTHORITY IN KASHMIR ABSTRACT This dissertation aims to recover a model of religious authority that placed great importance upon individual gurus who were seen to be indispensable to the process of revelation. This person-centered style of religious authority is implicit in the teachings and identity of the scriptural sources of the Kulam!rga, a complex of traditions that developed out of more esoteric branches of tantric "aivism. For convenience sake, we name this model of religious authority a “Kaula idiom.” The Kaula idiom is contrasted with a highly influential notion of revelation as eternal and authorless, advanced by orthodox interpreters of the Veda, and other Indian traditions that invested the words of sages and seers with great authority.
  • The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4

    The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4

    The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4 Kisari Mohan Ganguli The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4, by Kisari Mohan Ganguli This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4 Author: Kisari Mohan Ganguli Release Date: April 16, 2004 [EBook #12058] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATAM, BK. 4 *** Produced by John B. Hare, Juliet Sutherland, David King, and the Online Distributed Proofreading Team The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 4 VIRATA PARVA Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] Livros Grátis http://www.livrosgratis.com.br Milhares de livros grátis para download. THE MAHABHARATA VIRATA PARVA SECTION I (_Pandava-Pravesa Parva_) OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word _Jaya_ be uttered. Janamejaya said, "How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity[1], spend her days unrecognised?" [1] _Brahma Vadini_--Nilakantha explains this as _Krishna-kirtanasila._ Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata.
  • Aranyakhanda Quiz – 2016 Questions Without Answers ( Please Find The

    Aranyakhanda Quiz – 2016 Questions Without Answers ( Please Find The

    Aranyakhanda quiz – 2016 Questions without answers ( Please find the answers yourself) 1. Who wrote the Ramayana? 2. How many khandas are there in the Ramayana? Name them in order. 3. How many sargas are there in the Aranyakhanda? 4. Which forest did Rama enter in the beginning of Aranyakhanda? 5. Who is the Lord of the birds? 6. Name the Lord of wind. 7. Name the God of death. 8. Who cursed Viradha to be a rakshasa? 9. Who killed Viradha? 10. Who gave immortal life to Sarabhanga? 11. How many years passed happily with Rama, Lakshmana and Sita living in the forest with the sages? 12. Name the two rakshasas that Agastya killed. 13. For whom was the viswakarman bow made? 14. Whose was the exhaustless pair of quivers? 15. What weapon did Agastya give rama? 16. Name vasishta’s wife. 17. To which place did Agastya direct Rama to? 18. On the banks of which river is the place that Agastya directed Rama to? 19. How many daughters did Daksha have? 20. How many of Daksha’s daughters did Kashyapa marry? 21. Name adisesha’s mother. 22. ___ is the mother of Daityas. Diti. 23. From where did Bharata rule? 24. On the banks of which river is the place that Bharata ruled from? 25. Who is the Asura of the eclipse? 26. Name Ravana’s sister. 27. Name Janaka’s kingdom. 28. Name Ravana’s father. 29. When Lakshmana disgraced Surpanakha, to whom did she go in grievance? 30. Where did Khara live? 31. Name the three types of Gunas.
  • Magicians, Sorcerers and Witches: Considering Pretantric, Non-Sectarian Sources of Tantric Practices

    Magicians, Sorcerers and Witches: Considering Pretantric, Non-Sectarian Sources of Tantric Practices

    Article Magicians, Sorcerers and Witches: Considering Pretantric, Non-sectarian Sources of Tantric Practices Ronald M. Davidson Department of Religious Studies, Farifield University, Fairfield, CT 06824, USA; [email protected] Received: 27 June 2017; Accepted: 23 August 2017; Published: 13 September 2017 Abstract: Most models on the origins of tantrism have been either inattentive to or dismissive of non-literate, non-sectarian ritual systems. Groups of magicians, sorcerers or witches operated in India since before the advent of tantrism and continued to perform ritual, entertainment and curative functions down to the present. There is no evidence that they were tantric in any significant way, and it is not clear that they were concerned with any of the liberation ideologies that are a hallmark of the sectarian systems, even while they had their own separate identities and specific divinities. This paper provides evidence for the durability of these systems and their continuation as sources for some of the ritual and nomenclature of the sectarian tantric traditions, including the predisposition to ritual creativity and bricolage. Keywords: tantra; mantra; ritual; magician; sorcerer; seeress; vidyādhara; māyākāra; aindrajālika; non-literate 1. Introduction1 In the emergence of alternative religious systems such as tantrism, a number of factors have historically been seen at play. Among these are elements that might be called ‘pre-existing’. That is, they themselves are not representative of the eventual emergent system, but they provide some of the raw material—ritual, ideological, terminological, functional, or other—for its development. Indology, and in particular the study of Indian ritual, has been less than adroit at discussing such phenomena, especially when it may be designated or classified as ‘magical’ in some sense.
  • And Daemonic Buddhism in India and Tibet

    And Daemonic Buddhism in India and Tibet

    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism.
  • Ramayana of * - Valmeeki RENDERED INTO ENGLISH with EXHAUSTIVE NOTES BY

    Ramayana of * - Valmeeki RENDERED INTO ENGLISH with EXHAUSTIVE NOTES BY

    THE Ramayana OF * - Valmeeki RENDERED INTO ENGLISH WITH EXHAUSTIVE NOTES BY (. ^ ^reenivasa jHv$oiu$ar, B. A., LECTURER S. P G. COLLEGE, TRICHINGj, Balakanda and N MADRAS: * M. K. PEES8, A. L. T. PRKS8 AND GUARDIAN PBE8S. > 1910. % i*t - , JJf Reserved Copyright ftpfiglwtd. 3 [ JB^/to PREFACE The Ramayana of Valmeeki is a most unique work. The Aryans are the oldest race on earth and the most * advanced and the is their first ; Ramayana and grandest epic. The Eddas of Scandinavia, the Niebelungen Lied of Germany, the Iliad of Homer, the Enead of Virgil, the Inferno, the Purgatorio, and the Paradiso of Dante, the Paradise Lost of Milton, the Lusiad of Camcens, the Shah Nama of Firdausi are and no more the Epics ; Ramayana of Valmeeki is an Epic and much more. If any work can clam} to be the Bible of the Hindus, it is the Ramayana of Valmeeki. Professor MacDonell, the latest writer on Samskritha Literature, says : " The Epic contains the following verse foretelling its everlasting fame * As long as moynfain ranges stand And rivers flow upon the earth, So long will this Ramayana Survive upon the lips of men. This prophecy has been perhaps even more abundantly fulfilled than the well-known prediction of Horace. No pro- duct of Sanskrit Literature has enjoyed a greater popularity in India down to the present day than the Ramayana. Its story furnishes the subject of many other Sanskrit poems as well as plays and still delights, from the lips* of reciters, the hearts of the myriads of the Indian people, as at the 11 PREFACE great annual Rama-festival held at Benares.
  • South-Indian Images of Gods and Goddesses

    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.
  • Vidulaku- Mrokkeda-Raga.Html Youtube Class: Audio MP3 Class

    Vidulaku- Mrokkeda-Raga.Html Youtube Class: Audio MP3 Class

    Vidhulaku Mrokkedha Ragam: Mayamalavagowlai {15th Melakartha Ragam} https://en.wikipedia.org/wiki/Mayamalavagowla ARO: S R1 G3 M1 P D1 N3 S || AVA: A N3 D1 P M1 G3 R1 S || Talam: Adi Composer: Thyagaraja Version: M.S. Subbulakshmi (https://www.youtube.com/watch?v=llsETzsGWzU ) Lyrics Courtesy: www.karnatik.com (Rani) and Lakshman Ragde http://www.geocities.com/promiserani2/c2933.html Meaning Courtesy: https://thyagaraja-vaibhavam.blogspot.com/2007/03/thyagaraja-kriti-vidulaku- mrokkeda-raga.html Youtube Class: https://www.youtube.com/watch?v=hWszTbKSkm0 Audio MP3 Class: http://www.shivkumar.org/music/vidulaku-class.mp3 Pallavi: vidulaku mrokkEda sangIta kO Anupallavi: mudamuna shankara krta sAma nigama vidulaku nAdAtmaka sapta svara Charanam: kamalA gaurI vAgIshvari vidhi garuDa dhvaja shiva nAradulu amarEsha bharata kashyapa caNDIsha AnjanEya guha gajamukhulu su-mrkaNDuja kumbhaja tumburu vara sOmEshvara shArnga dEva nandi pramukhulaku tyAgarAja vandyulaku brahmAnanda sudhAmbudhi marma Meaning Courtesy: https://thyagaraja-vaibhavam.blogspot.com/2007/03/thyagaraja-kriti-vidulaku- mrokkeda-raga.html Pallavi: Sahityam: vidulaku mrokkEda sangIta kO Meaning: I salute (mrokkeda) the maestros (kOvidulaku) of music (sangIta). Sahityam: mudamuna shankara krta sAma nigama vidulaku nAdAtmaka sapta svara Meaning: I joyously (mudamuna) salute - the masters (vidulaku) of sAma vEda (nigama) created (kRta) by Lord Sankara and the maestros (vidulaku) of sapta svara – nAda embodied (Atmaka) (nAdAtmaka). Sahityam:kamalA gaurI vAgIshvari vidhi garuDa dhvaja
  • (CC by 4.0) Ramayana Is a Story of Rama Dasarathi O

    (CC by 4.0) Ramayana Is a Story of Rama Dasarathi O

    The Valmiki Ramayana, an Archeological View by Potluri Rao In Seattle ©2018 (CC BY 4.0) Ramayana is a story of Rama Dasarathi of Ayodhya. The Rig Veda (2000 BCE) mentioned the name Rama only once as a king who distributed presents to priests as was the custom in those days. The names Rama (10.93.14), Sita (4.57.6), and Lakshmana (5.33.10) were mentioned only once in different contexts with no connection between them or to Ayodhya. We know nothing more about them. They have no recorded history. Apparently, Rama, Sita, and Lakshmana were popular names in those days. There are may different stories of Rama: China, Japan, Laos, Indonesia, Buddha, Jain, and so on. The only thing they have in common is the skeleton of the story. Each story was set in a different location and time with its own social climate. The Valmiki Ramayana (Valmiki) tells us about the social climate in India around 400 BCE, the time of its composition. What follows is an archeological, not a religious, view of the Valmiki. The actual composition of the Valmiki commenced after Panini (400 BCE) and most likely was completed in one generation. Rishi Valmiki did not invent the Ramayana; he presented existing well known folk stories of Rama in a memorable metrical form that stood the test of time. Though the language was modern Sanskrit the story was ancient Indian composed a thousand years earlier and in wide circulation in folk culture. The Valmiki contains both the skeleton of an ancient story (2000 BCE) and the flesh of Rishi Valmiki’s interpretation (400 BCE).
  • Svetasvatara Upanishad

    Svetasvatara Upanishad

    Adhyathma Ramayanam An English Translation by P.R.Ramachander <[email protected] > Vol. 2 Aranya Kandam Kishkinda Kandam Sundara Kandam Edited by T.N.Sethumadhavan <[email protected] > 3. Aranya Kandam (Chapter on forests) Synopsis: (Aranya Kanda is the story of Ramayana , when Rama, Sita and Lakshmana enter the deep forest It starts with the salvation of Virada a Rakshasa , Sara Bhanga a saint, meeting with sages to find out problems , going to hermitage of Sutheeshna who is a disciple of Agasthya, visiting hermitage of Agasthya and taking from him , the Kodanda bow left by Indra, the great prayer of Agasthya, going and settling down in Panchavati where he meets Jatayu, clearing the philosophical doubts of Lakshmana(Rama Gita) , meeting and teasing Soorpanaka the sister of Ravana, cutting off her nose, ears and breats by Lakshmana when she tries to harm Sita, Killing of Khara, Dhooshana and Trisiras and their army of 14000 people in one and half hours, Soorpanaka’s complaint to Ravana suggesting him to kidnap Sita, his visit to Maricha , Rama telling the real Sita to hide in fire and replace herself with a Maya Sita, Rama running to catch the golden deer, the false alam given by Maricha, the kidnapping of Sita, Fight of Jatayu with Rama, Jatayu’s defeat , Rama doing funeral rites to Jatayu and granting him salvation, The prayer of Jatayu, Rama’s giving salvation to Khabanda ,Khabanda’s great prayer , Rama’s meeting with Sabari who gives him hints as to how to proceed further.) Oh girl, oh parrot which is at the top , Who is with
  • Negative Report 04 September 2020 S

    Negative Report 04 September 2020 S

    NEGATIVE REPORT 04 SEPTEMBER 2020 S. No. Case ID Case Type Name Age Gender Mobile Address Consignment Lab Name Sample Result Status Source No. of District Block Thana ID Collection Date sample Date s 1 BLYN0061 Random VIVEK KR SHARMA SO 29 male 9917901163 GAINI BAREILLY ANTIGEN 2020-09- 2020-09- Antigen Labs 1 BAREILLY Majhgawan Anwala 67378 selection DEVDUTT SHARMA LAB 04 04 confirmatory required 2 BLYN0062 Random Rajneesh 30 male 9389434320 Personal Lines of 27 Military Hospital 2020-09- 2020-09- Negative Labs 1 BAREILLY Other Cantt. 10824 selection Rajput, Shahjahanpur Bareilly (Army 04 04 Antigen Cantt Hospital) 3 BLYN0062 Random Hawa Singh 39 male 7850924378 Personal Lines of 18 Military Hospital 2020-09- 2020-09- Negative Labs 1 BAREILLY Other Cantt. 10710 selection Grenadiers Bareilly (Army 04 04 Antigen Hospital) 4 BLYN0062 Random Rajinder Singh 49 male 9917342203 Personal Lines of 130 Military Hospital 2020-09- 2020-09- Negative Labs 1 BAREILLY Other Cantt. 10608 selection Infantry Bn TA, Bareilly (Army 04 04 Antigen Pithoragarh Hospital) 5 BLYN0062 Random Bhupender Singh 44 male 8580492867 Personal Lies of 18 Military Hospital 2020-09- 2020-09- Negative Labs 1 BAREILLY Other Cantt. 10491 selection Grenadiers Bareilly (Army 04 04 Antigen Hospital) 6 BLYN0062 Random Nand Kishore 54 male 9690796369 161 MH, Pithoragarh Military Hospital 2020-09- 2020-09- Negative Labs 1 BAREILLY Other Cantt. 10370 selection Bareilly (Army 04 04 Antigen Hospital) 7 BLYN0062 Random Dal Singh 32 male 8458978432 Personal Lines of 13 Military Hospital
  • Sundara Kãnda - Hanuman’S Odyssey by BS Murthy

    Sundara Kãnda - Hanuman’S Odyssey by BS Murthy

    Sundara Kãnda - Hanuman’s Odyssey By BS Murthy If Mahabharata's Bhagvad-Gita is taken as a philosophical guide, Ramayana's Sundara Kãnda is sought for spiritual solace. What is more, many believe that reading Sundara Kãnda or hearing it recited would remove all hurdles and usher in good tidings! Well miracles apart, it's in the nature of Sundara Kãnda to inculcate fortitude and generate hope in one and all. After all, isn't it a depiction of how Hanuman goes about his errand against all odds! Again, won't it portray how Seetha, on the verge of self-immolation, overcomes despair to see life in a new light? Besides, how Hanuman's Odyssey paves the way for Rama to rescue his kidnapped wife! One is bound to be charmed by the rhythm of the verse and the flow of the narrative in this sloka to sloka transcreation of Valmiki's adi kavya - the foremost poetical composition in the world. After all, it was the saga of Rama that inspired Valmiki the barbarian to spiritualize the same as Ramayana in classical Sanskrit! Canto 1 - Hurdles in Skies Egged on by peers Vayu’s son Enshrined by man as Hanuman Enthused himself to shoulder Search of Seetha, Rama’s spouse Snared whom Ravan to Lanka Sea across that hundred leagues. With his head then held so high Gained he size for task on hand. On that Mahendra mountain then Colossus like he sauntered there. Uprooted were trees all those Brushed as with his chest that strong. Varied hues of elements there Made that mountain resplendent.