Ramayana Kakawin Vol. 1
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Concise Ancient History of Indonesia.Pdf
CONCISE ANCIENT HISTORY OF INDONESIA CONCISE ANCIENT HISTORY O F INDONESIA BY SATYAWATI SULEIMAN THE ARCHAEOLOGICAL FOUNDATION JAKARTA Copyright by The Archaeological Foundation ]or The National Archaeological Institute 1974 Sponsored by The Ford Foundation Printed by Djambatan — Jakarta Percetakan Endang CONTENTS Preface • • VI I. The Prehistory of Indonesia 1 Early man ; The Foodgathering Stage or Palaeolithic ; The Developed Stage of Foodgathering or Epi-Palaeo- lithic ; The Foodproducing Stage or Neolithic ; The Stage of Craftsmanship or The Early Metal Stage. II. The first contacts with Hinduism and Buddhism 10 III. The first inscriptions 14 IV. Sumatra — The rise of Srivijaya 16 V. Sanjayas and Shailendras 19 VI. Shailendras in Sumatra • •.. 23 VII. Java from 860 A.D. to the 12th century • • 27 VIII. Singhasari • • 30 IX. Majapahit 33 X. The Nusantara : The other islands 38 West Java ; Bali ; Sumatra ; Kalimantan. Bibliography 52 V PREFACE This book is intended to serve as a framework for the ancient history of Indonesia in a concise form. Published for the first time more than a decade ago as a booklet in a modest cyclostyled shape by the Cultural Department of the Indonesian Embassy in India, it has been revised several times in Jakarta in the same form to keep up to date with new discoveries and current theories. Since it seemed to have filled a need felt by foreigners as well as Indonesians to obtain an elementary knowledge of Indonesia's past, it has been thought wise to publish it now in a printed form with the aim to reach a larger public than before. -
The Peacock Cult in Asia
The Peacock Cult in Asia By P. T h a n k a p p a n N a ir Contents Introduction ( 1 ) Origin of the first Peacock (2) Grand Moghul of the Bird Kingdom (3) How did the Peacock get hundred eye-designs (4) Peacock meat~a table delicacy (5) Peacock in Sculptures & Numismatics (6) Peacock’s place in history (7) Peacock in Sanskrit literature (8) Peacock in Aesthetics & Fine Art (9) Peacock’s place in Indian Folklore (10) Peacock worship in India (11) Peacock worship in Persia & other lands Conclusion Introduction Doubts were entertained about India’s wisdom when Peacock was adopted as her National Bird. There is no difference of opinion among scholars that the original habitat of the peacock is India,or more pre cisely Southern India. We have the authority of the Bible* to show that the peacock was one of the Commodities5 that India exported to the Holy Land in ancient times. This splendid bird had reached Athens by 450 B.C. and had been kept in the island of Samos earlier still. The peacock bridged the cultural gap between the Aryans who were * I Kings 10:22 For the king had at sea a navy of Thar,-shish with the navy of Hiram: once in three years came the navy of Thar’-shish bringing gold, and silver,ivory, and apes,and peacocks. II Chronicles 9: 21 For the King’s ships went to Tarshish with the servants of Hu,-ram: every three years once came the ships of Tarshish bringing gold, and silver,ivory,and apes,and peacocks. -
17-Chapter-16-Versewise.Pdf
BHAGAVAD GITA Chapter 16 Daivasura-Sampad-Vibhaga Yoga (The Divine and Demoniac Natures Defined) 1 Chapter 16 Introduction : 1) Of vain hopes, of vain actions, of vain knowledge and senseless (devoid of discrimination), they verily are possessed of the delusive nature of raksasas and asuras. [Chapter 9 – Verse 12] Asura / Raksasa Sampad : • Moghasah, Mogha Karmanah – false hopes from improper actions. Vicetasah : • Lack of discrimination. • Binds you to samsara. 2) But the Mahatmas (great souls), O Partha, partaking of My divine nature, worship Me with a single mind (with a mind devoted to nothing else), knowing Me as the imperishable source of all beings. [Chapter 9 – Verse 13] Daivi Sampad : • Seek Bagawan. • Helps to gain freedom from Samsara. 2 • What values of the mind constitute spiritual disposition and demonic disposition? Asura – Sampad Daivi Sampad - Finds enjoyment only in - Make choice as per value sense objects. structure, not as per - Will compromise to gain convenience. the end. • Fields of experiences - Kshetram change but the subject Kshetrajna, knower is one in all fields. • Field is under influence of different temperaments – gunas and hence experiences vary from individual to individual. • Infinite is nature of the subject, transcendental state of perfection and pure knowledge (Purushottama). • This chapter describes how the knower pulsates through disciplined or undisciplined field of experience. • Field is the 3 gunas operative in the minds of individuals. • Veda is a pramana only for prepared mind. Values are necessary to gain knowledge – chapter 13, 14, 15 are direct means to liberation through Jnana yoga. Chapter 16, 17 are values to gain knowledge. 3 Chapter 16 - Summary Verse 1 - 3 Verse 4 - 21 Verse 22 Daivi Sampat (Spiritual) – 18 Values Asuri Sampat (Materialistic) – 18 Values - Avoid 3 traits and adopt daivi sampat and get qualifications 1. -
DV Sl No.S of 8255 Cen 01 2018.Xlsx
DV Serial Numbers of 8255 Candidates shortlisted for DV of CEN 01/2018 Sl No. Roll Number CandidateName DV Sl No. 1 111021092980008 ramesh kumar g 2592 2 121001013400035 CHITYALA RAVIKANTH 4506 3 121001022780082 JUJJAVARAPU SRIMANTH 635 4 121001079230008 shaik naseer ahammad 636 5 121001079540221 KAMADI JAGADEESH VARMA 4507 6 121001079540279 SANDAKA SRINU 4508 7 121001079540338 KANDREGULA DURGA PHANIKUMAR 4509 8 121001079540407 VENKATESH GUTHULA 4510 9 121001079540817 KATIKIREDDI LOKESH 2593 10 121001079580229 DILEEPKUMAR DEVARAKONDA 637 11 121001079580296 MAMPALLI PRIYANKA 3734 12 121001079580321 CHINA AKKAIAH KANKANALA 638 13 121001079580337 NAGALAKSHMI PONNURI 4511 14 121001079640078 BHUKYA DASARADH 639 15 121001079780207 PULI VIMAL TEJA 640 16 121001079790242 VENKATABHARATH KUMAR Y 641 17 121001080270122 KALLAPALLI ARUNBABU 3735 18 121001080270167 PITTA BABJI 642 19 121001080270174 UDDISA RAMCHARAN 1 20 121001080270211 ADAPA SURYA CHAKRADHARA 643 21 121001080270328 PYDIMALLA AJAY KUMAR 2 22 121001080270412 Kalla chaitanya krishna 4512 23 121001080270493 JAMI KASI VISWANATH 6822 24 121001080310065 DARABOINA RAMBABU 3736 25 121001080310176 SEPENA ASHOK KUMAR 4513 26 121001080310262 DUNNA HEMASUNDARA RAO 3737 27 121001080310275 VANDANA PAVAN 3738 28 121001080310395 DUNNA DINESH 3 29 121001080310479 vattikuti siva srinivasu 4 30 121001083840041 KANAPARTHI JAYA CHANDRA 2594 31 121001087540021 SIVUNNAIDU MUDADLA 6823 32 121001087540116 ARJI MAHESH 6824 33 121001087540321 KOMMA RAVISANKAR 3739 34 121001088270010 kona kiran 5 35 121001088270019 -
Bělahan and the Division of Airlangga's Realm
ROY E. JORDAAN Bělahan and the division of Airlangga’s realm Introduction While investigating the role of the Śailendra dynasty in early eastern Javanese history, I became interested in exploring what relationship King Airlangga had to this famous dynasty. The present excursion to the royal bathing pla- ce at Bělahan is an art-historical supplement to my inquiries, the findings of which have been published elsewhere (Jordaan 2006a). As this is a visit to a little-known archaeological site, I will first provide some background on the historical connection, and the significance of Bělahan for ongoing research on the Śailendras. The central figure in this historical reconstruction is Airlangga (991-circa 1052 CE), the ruler who managed to unite eastern Java after its disintegration into several petty kingdoms following the death of King Dharmawangśa Těguh and the nobility during the destruction of the eastern Javanese capital in 1006 (Krom 1913). From 1021 to 1037, the name of princess Śrī Sanggrāmawijaya Dharmaprasādottunggadewī (henceforth Sanggrāmawijaya) appears in sev- eral of Airlangga’s edicts as the person holding the prominent position of rakryān mahāmantri i hino (‘First Minister’), second only to the king. Based on the findings of the first part of my research, I maintain that Sanggrāmawijaya was the daughter of the similarly named Śailendra king, Śrī Sanggrāma- wijayottunggavarman, who was the ruler of the kingdom of Śrīvijaya at the time. It seems plausible that the Śailendra princess was given in marriage to Airlangga to cement a political entente between the Śailendras and the Javanese. This conclusion supports an early theory of C.C. -
Opening and Closing Prayers
DHYANA SLOKAS (GAJANANAM) At the beginning of every lecture or class we chant the Dhyana Slokas. This helps to set the inner mood and create the proper mindset for the practice. The prayers invoke the Gurus and teachers blessing for a successful practice. The Gajananam follows nearly the same sequence as the Jaya Ganesha. First, we invoke Ganesha to remove all obstacles, then Subramanya to give us strength and destroy all negative forces, inside and outside. Next is Saraswati to give us Divine knowledge. Then we ask the teacher (Guru) to guide us always. We invoke the Divine Mother Durga, Narayani to bring auspiciousness to all our undertakings. Gajananam Bhutaganadi Sevitam Kapitta Jambu Phala Sara Bhakshitam Uma Sutam Shokavinasha Karanam Namami Vigneshvara Pada Pamkajam I prostrate myself before the lotus feet of Vigneshwara (Ganesha), the son of Uma, the cause of destruction of sorrow, who is served by the host of angels, who has the face of an elephant, who partakes of the essence of Kapitta and Jambu fruits. Shadananam Kumkuma Raktavarnam Mahamatim Divya Mayura Vahanam Rudrasya Sunam Surasainya Natham Guham Sadaham Sharanam Prapadye I always take refuge in Guha of six faces (Subramanya), who is of deep red color like Kumkuma, who possesses great knowledge, who has the divine peacock to ride on, who is the son of Rudra (Siva) and who is the leader of the army of the Devas (gods, angels). Ya Kundendu Tushara Hara Dhavala Ya Shubra Vastravrita Ya Vina Vara Danda Mandita Kara Ya Shveta Padmasana Ya Brahmachyuta Shankara Prabhritivir Devai Sada Pujita Sa Mam Patu Saraswati Bhagavati Nishyesha Jatyapaha May that goddess Saraswati, who wears a garland white like the Kunda flower, the moon and the snow, who is adorned with pure white clothes, who hands are ornamented with Vina and the gestures of blessings, who is seated on a white Lotus, who is always worshipped by Brahma, Vishnu and Siva and the other Gods, who is the remover of all inertness and laziness, protect me. -
The Panji Story: from Version to Version *) by Triyono
The Panji Story: From Version to Version *) by Triyono Bramantyo Indonesian Institute of the Arts (ISI) Yogyakarta, Indonesia Introduction A monument that was erected during the reign of King Dyah Balitung of Central Java dating from approximately 907 CE (Ministry of Education and Culture 1983-1984, 2) provides the oldest written record of a wayang performance, which was based on the Mahabharata epic tale. The Ramayana was also an important source in the development of the performing arts in the early civilization of Java. The history of the Ramayana dates back to approximately the 5th-4th century BCE. It is believed that the original version of the story is Valmiki’s Ramayana. Some cultural evidence suggests that the Ramayana predates the Mahabharata. Regardless of which tale appeared first, these two important Indian literary works have been adapted to many forms in Javanese performing arts and in those of the rest of Southeast Asia: the Javanese Ramayana, the Javanese Mahabharata (in various forms of puppetry), the Balinese Ramayana, the Phra Lak Phra Lam of Laos, the Hikayat Seri Rama of Malaysia, the Ramakien of Thailand, the Yama Zatdaw of Myanmar, etc. Alongside the Ramayana and the Mahabharata, there is a local Javanese cycle called the Story of Panji, which, according to C.C. Berg’s work Inleiding tot de Studie van het Oud-Javaansch (1928), was disseminated in the year of Pamalayu (1277 CE). Purbatjaraka, an expert on the Panji cycles, writes: “[…] the writing of the early Panji story was during the supremacy of the Majapahit Kingdom” (Purbatjaraka 1968, 404). The Story of Panji subsequently spread throughout the Southeast Asian region, including present-day Malaysia, Thailand, Cambodia, Myanmar and Laos, and has been adapted to a variety of performing arts. -
Lord Murugan in the Vedas
Lord Murugan In The Vedas M. Rajantheran' &. Raja Viknarasah? Abstract The worship of Lord Muruga is not only an ancient religious practice of the Tamils but it is also being a bridge to connect the civilization, culture, beliefs and tradition of them. The Sanggam literature hails Lord Muruga as the Lord of the Kurunji land. But even the Vedas which were written long before the Sang gam literature praise Lord Muruga with special superiority. Among the four Vedas namely Rig, Yajur, Sarna, Aiharoa, Rig Veda is considered to be the oldest. Even in the Rig Veda, there found many pieces of information about Lord Muruga. Lord Muruga is referred to as Agnibhu, Sadasapati, Skanda and Subramanya. What do the names means? What is the significance of Lord Muruga in the Vedas? The article aims at giving a clear insight into all these aspects. In order to prove it with evidence, the Vedic verses and Maha Vakyas of Lord Muruga are also given with their meaning. Furthermore, in order to reinforce the points, research materials found in Ramayana, Bagavath Gita and Upanishads are also incorporated. Keywords: Lord Muruga, Veda, Skanda, Upanishad, The Tamils, Hinduism, Maha vakyas. Tat Kumiiriiya tndamahe Kiirttikeyaya dltimahi - ianno Skandah. pracodasuit (Maitrtiyani Samhiia - Krsna Yajuroeda) Let us meditate on Lord Kumara, also known as Karthikeya. May Lord Skanda inspire and illumine our mind and understanding Tat Purusiiua tndamahe Mahasena1(a dhimahi - tanno Sanmukhah pracadayiit (Taittinya Aranyaka) 1 Dr M. Rajantheran is a Professor in Indian Studies, Department of Indian Studies, Faculty of Arts and Social Science, University of Malaya (Malaysia). -
Exploring the Values of the Local Wisdom of Kediri Through Harinjing and Ceker Inscription
SHS Web of Conferences 42, 00123 (2018) https://doi.org/10.1051/shsconf/20184200123 GC-TALE 2017 Exploring the values of the local wisdom of kediri through harinjing and ceker inscription Ita Kurnia1 and Alfi Laila Primary School Teacher Education, Teacher Training and Education Department, Nusantara PGRI University of Kediri, East Java, Indonesia Abstract. Indonesia needs human resources in sufficient quantity and quality as a major supporter of development. To fulfill these human resources, education has a very important role is character development. One effort that can be done by the people of Kediri as an effort to build Indonesia is to use the values of local wisdom as a force. This values can be explored from Harinjing and Ceker Inscription which is located in Kediri, East Java. This research uses qualitative approach with descriptive method. The research purpose is to explore the potentials of local wisdom of Kediri people through (1) the history of Harinjing Inscription and (2) the history of Ceker Inscription. The results of this research that (1) The construction of embankments and holy buildings on the Serinjing River and the making of irrigation systems in Siman, Kepung, Kediri by Bhagawanta Bari proves that since the time of the kingdom, the people of Kediri have a caring to environmental and social, mutual cooperation, and religious character; (2) The people of Kediri also has the character of love of the homeland and faithful. This is evidenced through the inscriptions in Ceker found in the Sukoanyar, Mojo, Kediri. Key Words: local wisdom, Kediri, Harinjing Inscription, Ceker Inscription. 1. Introduction Local Wisdom consists of two words of wisdom and local (KBBI). -
Cyavana Helps Ashvins, Prometheus Helps Humans
Nick Allen: Cyavana Helps Aśvins, Prometheus Helps Humans 13 Cyavana Helps Ashvins, Prometheus Helps Humans: A Myth About Sacrifice NICK ALLEN University of Oxford Though founded by linguists, the field of Indo-European Studies has developed two offshoots or annexes – the archaeological and the socio-cultural. The sociocultural can be subdivided in various ways, for instance into domains (social structure, pantheon, myth/epic and ritual, legal systems, and so on), and/or by regions – which is to say, by branches of the language family. One tempting regional comparison is between India and Greece. This too can be subdivided, for instance on the basis of the texts used for the comparison. As regards India, much work has focused on the Vedas, especially the Rig Veda, on the grounds that ‘earlier’ texts are more likely to contain Indo-European heritage than ‘later’ ones.1 However, contrary to this reasonable expectation, the allusive, elusive – even cryptic – Rig Veda offers less narrative material suitable for comparison with Greece than does the copious epic tradition, especially the vast Mahābhārata. A certain amount has been done on Homer-Mahābhārata comparison (e.g., Allen 2010), and another paper from the same point of view (Allen 2005) presented a Hesiod-Mahābhārata comparison. The present paper continues the latter direction of study, though by no means exhausting its possibilities. The comparison concerns the myth of origin of a ritual. The Greek myth concerns animal sacrifice in general, while the Sanskrit is more specialised in that it concerns only soma sacrifices. The first tasks are to introduce the helpers who appear in my title and whom I call ‘the protagonists’, and to contextualise the stories about them. -
Jagadguru Sri Jayendra Saraswathi Swamiji an Offering
ॐ श्रीगु셁भ्यो नमः JAGADGURU SRI JAYENDRA SARASWATHI SWAMIJI AN OFFERING P.R.KANNAN, M.Tech. Navi Mumbai Released during the SAHASRADINA SATHABHISHEKAM CELEBRATIONS of Jagadguru Sri JAYENDRA SARASWATHI SWAMIJI Sankaracharya of Moolamnaya Kanchi Kamakoti Peetham Kanchipuram August 2016 Page 1 of 151 भक्तिर्ज्ञानं क्तिनीक्त ः शमदमसक्ति ं मञनसं ुक्तियुिं प्रर्ज्ञ क्तिेक्त सिं शुभगुणक्तिभिञ ऐक्तिकञमुक्तममकञश्च । प्रञप्ञः श्रीकञमकोटीमठ-क्तिमलगुरोयास्य पञदञर्ानञन्मे स्य श्री पञदपे भि ु कृक्त ररयं पुमपमञलञसमञनञ ॥ May this garland of flowers adorn the lotus feet of the ever-pure Guru of Sri Kamakoti Matham, whose worship has bestowed on me devotion, supreme experience, humility, control of sense organs and thought, contented mind, awareness, knowledge and all glorious and auspicious qualities for life here and hereafter. Acknowledgements: This compilation derives information from many sources including, chiefly ‘Kanchi Kosh’ published on 31st March 2004 by Kanchi Kamakoti Jagadguru Sri Jayendra Saraswati Swamiji Peetarohana Swarna Jayanti Mahotsav Trust, ‘Sri Jayendra Vijayam’ (in Tamil) – parts 1 and 2 by Sri M.Jaya Senthilnathan, published by Sri Kanchi Kamakoti Peetham, and ‘Jayendra Vani’ – Vol. I and II published in 2003 by Kanchi Kamakoti Jagadguru Sri Jayendra Saraswati Swamiji Peetarohana Swarna Jayanti Mahotsav Trust. The author expresses his gratitude for all the assistance obtained in putting together this compilation. Author: P.R. Kannan, M.Tech., Navi Mumbai. Mob: 9860750020; email: [email protected] Page 2 of 151 P.R.Kannan of Navi Mumbai, our Srimatham’s very dear disciple, has been rendering valuable service by translating many books from Itihasas, Puranas and Smritis into Tamil and English as instructed by Sri Acharya Swamiji and publishing them in Internet and many spiritual magazines. -
A Temple Tour Guide
Hindu Temple and Cultural Society of USA, Inc. Sri Venkateswara Temple (Balaji Mandir) and Community Center 780 Old Farm Road Bridgewater, NJ 08807 (908)-725-4477 Temple Tour Guide No Photography or Video is allowed inside the Temple Web site: www.venkateswara.org 1 1 7 6 (Note: Please start from the Temple flag staff in front of the tall Temple tower.) Namasthe (Namaskar)! This is the Indian traditional way of greeting an individual or a group. Welcome to self-guided Temple tour. A Temple or Devalaya is a place of worship. Deva means God and Alaya is House. Several smaller Temples or Sannidhanams are structured within the main Temple. A traditional Hindu Temple is built based on the Agamas, which are the Holy Scriptures on architecture. Agamas also provide guidelines for the conduct of worship (prayer). The Hindu Temple and Cultural Society of USA Inc. (HTCS) was established in September of 1989. Our Temple was designed by Indian Temple Architects (Sthapati) according to ancient Indian Temple building codes and was inaugurated (Kumbabhishekam) in 1998. Copyright 1998-2009 Sri Venkateswara Temple and Community Center You are going to enter one of the most Beautiful Hindu temples in North America. Now you are standing close to a tall brass cased wooden pillar. This is called the Dhwajasthambham or the flag staff of our Temple. Most Hindu Temples have a Dhwajasthambham in front. Temple worship starts from this point. You may see worshippers touching this pillar. Some may go around this one to three times. Some men place their body flat on the ground in front of this pillar.