ORIGINAL RESEARCH PAPER Priyank Bharati
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Roll of Advocate of Outlying Court Garhmukteshwar (Hapur) 2020
OUTLYING COURT GARHMUKTESHWAR (HAPUR) ROLL OF ADVOCATE [PART-B] AT GARHMUKTESHWAR Roll No. Enrolment Date of S.N. Name of Advocate Complete Address Telephone Nos. E-mail Address No./Year/Council Enrolment Father/Husband's Name 1 B/B0001/2020 UP 2876/2018 30-06-2018 1-Residence:-99 thakur dwara chota bajar 1-Residence:- Aaditya Kumar garhmukteshwar hapur Rakesh Kumar 2-Office:- 2-Office:- 3-Mobile:- [email protected] 3-Chamber in Outlying Court:- 31 9837339031 2 B/B0002/2020 UP 690/2007 10-02-2007 1-Residence:- near old water compound 1-Residence:- Abhinendra Kumar war 16 brijghat th garhmukteshwar dist Mahendra Singh hapur 2-Office:- 2-Office:- 3-Mobile:- 9897186083 3-Chamber in Outlying Court:- 17 3 B/B0003/2020 UP 8066/2012 11-10-2012 1-Residence:-purani tehseel 1-Residence:- Ajay Yadav garhmukteshwer district- hapur 245205 Rajveer Singh 2-Office:- 2-Office:- 3-Mobile:- [email protected] 3-Chamber in Outlying Court:- 9634845295 4 B/B0004/2020 UP 3071/1985 19-08-1985 1-Residence:-vill+post- Batohlotta 1-Residence:- Amar Pal Singh tehsil+district- hapur 9412378814 Late Badan Singh 2-Office:- 2-Office:- 3-Chamber in Outlying Court:- 29 3-Mobile:- 6396021399 5 B/B0005/2020 UP 6096/2016 31-08-2016 1-Residence:-mo rajeev nagar mandi 1-Residence:- Amit Garg chowk nai basti war 15 garhkumteshwar Sh Rajesh Garg dist hapur 2-Office:- [email protected] 2-Office:- 3-Mobile:- 9760731475 3-Chamber in Outlying Court:- 10 6 B/B0006/2020 UP 07927/2008 28-12-2008 1-Residence:-moh Adarsh nagar near 1-Residence:- Amrish Kumar bharat -
DHYANA VAHINI Stream of Meditation
DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII. -
Dr Anupama.Pdf
NJESR/July 2021/ Vol-2/Issue-7 E-ISSN-2582-5836 DOI - 10.53571/NJESR.2021.2.7.81-91 WOMEN AND SAMSKRIT LITERATURE DR. ANUPAMA B ASSISTANT PROFESSOR (VYAKARNA SHASTRA) KARNATAKA SAMSKRIT UNIVERSITY BENGALURU-560018 THE FIVE FEMALE SOULS OF " MAHABHARATA" The Mahabharata which has The epics which talks about tradition, culture, laws more than it talks about the human life and the characteristics of male and female which most relevant to this modern period. In Indian literature tradition the Ramayana and the Mahabharata authors talks not only about male characters they designed each and every Female characters with most Beautiful feminine characters which talk about their importance and dutiful nature and they are all well in decision takers and live their lives according to their decisions. They are the most powerful and strong and also reason for the whole Mahabharata which Occur. The five women in particular who's decision makes the whole Mahabharata to happen are The GANGA, SATYAVATI, AMBA, KUNTI and DRUPADI. GANGA: When king shantanu saw Ganga he totally fell for her and said "You must certainly become my wife, whoever you may be." Thus said the great King Santanu to the goddess Ganga who stood before him in human form, intoxicating his senses with her superhuman loveliness 81 www.njesr.com The king earnestly offered for her love his kingdom, his wealth, his all, his very life. Ganga replied: "O king, I shall become your wife. But on certain conditions that neither you nor anyone else should ever ask me who I am, or whence I come. -
Mahabharata Tatparnirnaya
Mahabharatha Tatparya Nirnaya Chapter XIX The episodes of Lakshagriha, Bhimasena's marriage with Hidimba, Killing Bakasura, Draupadi svayamwara, Pandavas settling down in Indraprastha are described in this chapter. The details of these episodes are well-known. Therefore the special points of religious and moral conduct highlights in Tatparya Nirnaya and its commentaries will be briefly stated here. Kanika's wrong advice to Duryodhana This chapter starts with instructions of Kanika an expert in the evil policies of politics to Duryodhana. This Kanika was also known as Kalinga. Probably he hailed from Kalinga region. He was a person if Bharadvaja gotra and an adviser to Shatrujna the king of Sauvira. He told Duryodhana that when the close relatives like brothers, parents, teachers, and friends are our enemies, we should talk sweet outwardly and plan for destroying them. Heretics, robbers, theives and poor persons should be employed to kill them by poison. Outwardly we should pretend to be religiously.Rituals, sacrifices etc should be performed. Taking people into confidence by these means we should hit our enemy when the time is ripe. In this way Kanika secretly advised Duryodhana to plan against Pandavas. Duryodhana approached his father Dhritarashtra and appealed to him to send out Pandavas to some other place. Initially Dhritarashtra said Pandavas are also my sons, they are well behaved, brave, they will add to the wealth and the reputation of our kingdom, and therefore, it is not proper to send them out. However, Duryodhana insisted that they should be sent out. He said he has mastered one hundred and thirty powerful hymns that will protect him from the enemies. -
Component-I (A) – Personal Details
Component-I (A) – Personal details: Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Outlines of Indian History Module Name/Title Mahajanapadas- Rise of Magadha – Nandas – Invasion of Alexander Module Id I C/ OIH/ 08 Pre requisites Early History of India Objectives To study the Political institutions of Ancient India from earliest to 3rd Century BCE. Mahajanapadas , Rise of Magadha under the Haryanka, Sisunaga Dynasties, Nanda Dynasty, Persian Invasions, Alexander’s Invasion of India and its Effects Keywords Janapadas, Magadha, Haryanka, Sisunaga, Nanda, Alexander E-text (Quadrant-I) 1. Sources Political and cultural history of the period from C 600 to 300 BCE is known for the first time by a possibility of comparing evidence from different kinds of literary sources. Buddhist and Jaina texts form an authentic source of the political history of ancient India. The first four books of Sutta pitaka -- the Digha, Majjhima, Samyutta and Anguttara nikayas -- and the entire Vinaya pitaka were composed between the 5th and 3rd centuries BCE. The Sutta nipata also belongs to this period. The Jaina texts Bhagavati sutra and Parisisthaparvan represent the tradition that can be used as historical source material for this period. The Puranas also provide useful information on dynastic history. A comparison of Buddhist, Puranic and Jaina texts on the details of dynastic history reveals more disagreement. This may be due to the fact that they were compiled at different times. Apart from indigenous literary sources, there are number of Greek and Latin narratives of Alexander’s military achievements. They describe the political situation prevailing in northwest on the eve of Alexander’s invasion. -
ATM ID City Address Onsite / Offsit E DLHCC017 New Delhi Dharamsila Cancer Foundation & Research Centre Dharamsila Marg Vasu
Onsite / ATM ID City Address Offsite Dharamsila cancer foundation & research centre DLHCC017 New Delhi Offsite dharamsila marg vasundhra enclave delhi - 110096 Shop No 6 & 7, Ground floor, Botawalla Building, MHHCB092 Mumbai Onsite 2/12, Horniman Circle, Fort, Mumbai 400 001 Yes Bank Ltd., Ground Floor, Hotel Fortune Galaxy, GJHCB022 Vapi Onsite N.H.8, GIDC, Vapi, Gujarat - 396195 Yes Bank Ltd., Shop No. 2, Ground Floor, “Capricon MHHCB093 Mumbai Centre”, Sane Guruji Marg, Jacob Circle, Mumbai, Onsite Maharashtra. PIN -400011 Ground Floor, 36, Shree Tower, Kali Krishna Tagore WBHCB001 Kolkata Onsite Street, Barrabazar, Kolkata PIN -700007 Yes Bank Ltd., Amanora, Pune Premises, Unit No. EB- GF-14, Ground Floor, East Block, Amanora Town MHHCB106 Pune Onsite Centre, Hadapsar-Kharadi Bypass, Hadapsar, Pune – 411 028. Shop no 1, 2, &3, Ground & Mezzanine, Shreya MHHCB107 Kalyan Palace, Opp Adarsh Hindi High School, Santoshi Mata Onsite Road, Kalyan(W) - 421301 1 A,Mittal Chambers, Nariman Point, Mumbai - MHHCB098 Mumbai Onsite 400021 Part Ground floor, Sunil Annex, Plot No. 18, MHHCB113 Nashik Onsite Kamatwade, Taluka - Nashik - 422008 Yes Bank,Part Ground Floor, 582/D, Bazar Samiti MHHCB104 Pune Building, Next to Market Yard Post office, Market Onsite Yard, Pune, Maharashtra. PIN 411037 Yes Bank Ltd: Ground Floor, Shop No. 08-13, “D” Building, “Empire Estate”, Sector No. 2, C.T.S. No. MHHCB105 Pune Onsite 4510/1, Chinchwad, Pune, Maharashtra. PIN – 411019. Ground Floor, Sailesh Building, Linking Road, MHHAB001 Mumbai Onsite Santacruz (West), Mumbai - 400 054 YES Bank Ltd., Gr. Floor, High Tide Building, Plot No. MHHCB110 Mumbai Onsite 30B, Juhu Tara Road, Juhu, Mumbai - 400049 Unit No. -
The River Ganges Where Is It?
The River Ganges Where is it? • The river Ganges starts high up in the Himalayan mountains and flows through the northern part of India and into the Bay of Bengal. How big is it? • The river is 2,510 km long from its source to the sea. • Its average depth is about 16m, but at its deepest it is 30m deep. • At its widest it is 350km. Why is it special? The river Ganges is special for two main reasons. •Firstly because it provides India with an important and much needed water. •Secondly, the river plays an important part in the believes and everyday life of the Hindu population in India The river in daily life • The land around the river and water from the river itself is used for farming. • There are lots of industries along the river that use it for power and cleaning. • Ordinary people who live by the river use it to bathe in, wash their clothes in and for drinking water. Over 10 million people bathe in the river every day. River Ganga The River Ganga runs through the holy city of Varanasi in India • Hindu legend has it that the Goddess Ganga had the power to purify anything that touched her and she flowed from the heavens and purified the people of India. Hindu’s belief that bathing in the river Ganga purifies them and their sins are forgiven. Hinduism and the river • The river is very important in Hinduism, they see the river as a goddess. • Hindu’s believe that bathing in the river helps to cleanse the soul- people are baptised in the river and the ashes of people who have died are poured into the river. -
Gyan Ganga 1
Gyan Ganga-1 A fortnightly e-bulletin of Articles of Members of the ICSI on CORPORATE GOVERNANCE THROUGH ANCIENT INDIAN SCRIPTURES Daammyat: Self Control, Data: Charity, Dayadhvam: Compassion. Three pillars of the Ethical Philosophy as elucidated in Brthadaranyaka Upanishad Inaugurated at the Hands of Shri Arjun Meghwal, Hon’ble Minister of state for Parliamentary Affairs and heavy Industries & Public Enterprise, Pandit Vijay Shankar Mehta, Life Management Guru, CS. Dr. Shyam Agrawal, Past President ICSI, CS. Ashish Garg, President ICSI and CS. Nagendra D Rao, Vice President of ICSI on 07th May 2020 12/05/2020 IMPACT OF BHAGAVAD GITA ON BOARD’S DECISIONS Table of Contents CORONA AND KARUNA! .......................................................................................................................... 2 NO PAIN , NO GAIN! .................................................................................................................................. 3 BHAGAVAD GITA ON CORPORATE SOCIAL RESPONSIBLILTY: ............................................... 4 HIERARCHY OF EFFECTIVE ORGANISATIONAL CONTROL ...................................................... 4 BOARDS’ DECISION TO BE EXEMPLARY .......................................................................................... 5 SYMBIOTIC RELATIONSHIP AMONG THE STAKEHOLDERS: .................................................... 5 BOARD’S DECISION TO BE OF PURITY .............................................................................................. 6 AUSTERITY OF SPEECH DURING -
Dharma in the Mahabharata As a Response to Ecological Crises: a Speculation
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The Trumpeter - Journal of Ecosophy (Athabasca University) Dharma in the Mahabharata as a response to Ecological Crises: A speculation By Kamesh Aiyer Abstract Without doing violence to Vyaasa, the Mahabharata (Vyaasa, The Mahabharata 1933-1966) can be properly viewed through an ecological prism, as a story of how “Dharma” came to be established as a result of a conflict over social policies in response to on-going environmental/ecological crises. In this version, the first to recognize the crises and to attempt to address them was Santanu, King of Hastinapur (a town established on the banks of the Ganges). His initial proposals evoked much opposition because draconian and oppressive, and were rescinded after his death. Subsequently, one of Santanu’s grandsons, Pandu, and his children, the Pandavas, agreed with Santanu that the crises had to be addressed and proposed more acceptable social policies and practices. Santanu’s other grandson, Dhritarashtra, and his children, the Kauravas, disagreed, believing that nothing needed to be done and opposed the proposed policies. The fight to establish these policies culminated in the extended and widespread “Great War” (the “Mahaa-Bhaarata”) that was won by the Pandavas. Some of the proposed practices/social policies became core elements of "Hinduism" (such as cow protection and caste), while others became accepted elements of the cultural landscape (acceptance of the rights of tribes to forests as “commons”). Still other proposals may have been implied but never became widespread (polyandry) or may have been deemed unacceptable and immoral (infanticide). -
Ganga As Perceived by Some Ganga Lovers Mother Ganga's Rights Are Our Rights
Ganga as Perceived by Some Ganga Lovers Mother Ganga’s Rights Are Our Rights Pujya Swami Chidanand Saraswati Nearly 500 million people depend every day on the Ganga and Her tributaries for life itself. Like the most loving of mothers, She has served us, nourished us and enabled us to grow as a people, without hesitation, without discrimination, without vacation for millennia. Regardless of what we have done to Her, the Ganga continues in Her steady fl ow, providing the waters that offer nourishment, livelihoods, faith and hope: the waters that represents the very life-blood of our nation. If one may think of the planet Earth as a body, its trees would be its lungs, its rivers would be its veins, and the Ganga would be its very soul. For pilgrims, Her course is a lure: From Gaumukh, where she emerges like a beacon of hope from icy glaciers, to the Prayag of Allahabad, where Mother Ganga stretches out Her glorious hands to become one with the Yamuna and Saraswati Rivers, to Ganga Sagar, where She fi nally merges with the ocean in a tender embrace. As all oceans unite together, Ganga’s reach stretches far beyond national borders. All are Her children. For perhaps a billion people, Mother Ganga is a living goddess who can elevate the soul to blissful union with the Divine. She provides benediction for infants, hope for worshipful adults, and the promise of liberation for the dying and deceased. Every year, millions come to bathe in Ganga’s waters as a holy act of worship: closing their eyes in deep prayer as they reverently enter the waters equated with Divinity itself. -
The Mahabharata
VivekaVani - Voice of Vivekananda THE MAHABHARATA (Delivered by Swami Vivekananda at the Shakespeare Club, Pasadena, California, February 1, 1900) The other epic about which I am going to speak to you this evening, is called the Mahâbhârata. It contains the story of a race descended from King Bharata, who was the son of Dushyanta and Shakuntalâ. Mahâ means great, and Bhârata means the descendants of Bharata, from whom India has derived its name, Bhârata. Mahabharata means Great India, or the story of the great descendants of Bharata. The scene of this epic is the ancient kingdom of the Kurus, and the story is based on the great war which took place between the Kurus and the Panchâlas. So the region of the quarrel is not very big. This epic is the most popular one in India; and it exercises the same authority in India as Homer's poems did over the Greeks. As ages went on, more and more matter was added to it, until it has become a huge book of about a hundred thousand couplets. All sorts of tales, legends and myths, philosophical treatises, scraps of history, and various discussions have been added to it from time to time, until it is a vast, gigantic mass of literature; and through it all runs the old, original story. The central story of the Mahabharata is of a war between two families of cousins, one family, called the Kauravas, the other the Pândavas — for the empire of India. The Aryans came into India in small companies. Gradually, these tribes began to extend, until, at last, they became the undisputed rulers of India. -
Educating Society in the Eradication of Superstitions Regarding Getting Son by the Boon of Sage During Mahabharata Period
IOSR Journal of Research & Method in Education (IOSR-JRME) e-ISSN: 2320–7388,p-ISSN: 2320–737X Volume 4, Issue 3 Ver. I (May-Jun. 2014), PP 47-53 www.iosrjournals.org Educating society in the eradication of superstitions regarding getting son by the Boon of Sage during Mahabharata period Dr. Jyotindra Choudhary1, Dr. Kumari Vineeta2 1Senior university professor, T.N.B. College, Bhagalpur and Ex-D.S.W., T.M. Bhagalpur University Bhagalpur- 812007, Bihar Govt. nominee Maithili Sahitya Academy, Govt. of Bihar Patna India. 2Faculty of Education, S.M. College, Bhagalpur, T.M. Bhagalpur University, Bhagalpur, India. Abstract: The birth story of five Pandavas, by the blessings rishi Durbasha from different Hindu Gods, birth of Kauravas 101 children from zygote of Gandhari by boon’s of Maharishi Vyasa, birth of Guru Dronacharya from Drona (a pot) by rishi Bharadwaja, birth of most charming lady of Dwapar Yuga Draoupdi from the fire pitand many more have created misconception in the society that a child may take birth without Mother’s womb. The answer of this superstition comes with the birth of a test tube baby IVF and Stem Cell Technology. This study is to educate society from this misconception. Thorough survey of Hindu testaments and latest literature of genetic engineering it becomes crystal clear that genetic experimental procedure of ancient Maharishi was more knowledgeable than the present one, however findings of Hindu testaments and present scientific reports are concurrent in central ideas but basic difference could not be precipitated as the shlokas are in coded word that needsadvanced analysis through super computer and we have to wait for that time.