Bhagavad Gita the Bhagavad Gita
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Complete List of Books in Library Acc No Author Title of Book Subject Publisher Year R.No
Complete List of Books in Library Acc No Author Title of book Subject Publisher Year R.No. 1 Satkari Mookerjee The Jaina Philosophy of PHIL Bharat Jaina Parisat 8/A1 Non-Absolutism 3 Swami Nikilananda Ramakrishna PER/BIO Rider & Co. 17/B2 4 Selwyn Gurney Champion Readings From World ECO `Watts & Co., London 14/B2 & Dorothy Short Religion 6 Bhupendra Datta Swami Vivekananda PER/BIO Nababharat Pub., 17/A3 Calcutta 7 H.D. Lewis The Principal Upanisads PHIL George Allen & Unwin 8/A1 14 Jawaherlal Nehru Buddhist Texts PHIL Bruno Cassirer 8/A1 15 Bhagwat Saran Women In Rgveda PHIL Nada Kishore & Bros., 8/A1 Benares. 15 Bhagwat Saran Upadhya Women in Rgveda LIT 9/B1 16 A.P. Karmarkar The Religions of India PHIL Mira Publishing Lonavla 8/A1 House 17 Shri Krishna Menon Atma-Darshan PHIL Sri Vidya Samiti 8/A1 Atmananda 20 Henri de Lubac S.J. Aspects of Budhism PHIL sheed & ward 8/A1 21 J.M. Sanyal The Shrimad Bhagabatam PHIL Dhirendra Nath Bose 8/A2 22 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam VolI 23 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vo.l III 24 J.M. Sanyal The Shrimad Bhagabatam PHIL Oriental Pub. 8/A2 25 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vol.V 26 Mahadev Desai The Gospel of Selfless G/REL Navijvan Press 14/B2 Action 28 Shankar Shankar's Children Art FIC/NOV Yamuna Shankar 2/A2 Number Volume 28 29 Nil The Adyar Library Bulletin LIT The Adyar Library and 9/B2 Research Centre 30 Fraser & Edwards Life And Teaching of PER/BIO Christian Literature 17/A3 Tukaram Society for India 40 Monier Williams Hinduism PHIL Susil Gupta (India) Ltd. -
The Emergence of the Mahajanapadas
The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism. -
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. -
Ch. 3 MALE DEITIES I. Worship of Vishnu and Its Forms in Goa Vishnu
Ch. 3 MALE DEITIES I. Worship of Vishnu and its forms in Goa Vishnu is believed to be the Preserver God in the Hindu pantheon today. In the Vedic text he is known by the names like Urugai, Urukram 'which means wide going and wide striding respectively'^. In the Rgvedic text he is also referred by the names like Varat who is none other than says N. P. Joshi^. In the Rgvedhe occupies a subordinate position and is mentioned only in six hymns'*. In the Rgvedic text he is solar deity associated with days and seasons'. References to the worship of early form of Vishnu in India are found in inscribed on the pillar at Vidisha. During the second to first century BCE a Greek by name Heliodorus had erected a pillar in Vidisha in the honor of Vasudev^. This shows the popularity of Bhagvatism which made a Greek convert himself to the fold In the Purans he is referred to as Shripati or the husband oiLakshmi^, God of Vanmala ^ (wearer of necklace of wild flowers), Pundarikaksh, (lotus eyed)'". A seal showing a Kushan chief standing in a respectful pose before the four armed God holding a wheel, mace a ring like object and a globular object observed by Cunningham appears to be one of the early representations of Vishnu". 1. Vishnu and its attributes Vishnu is identified with three basic weapons which he holds in his hands. The conch, the disc and the mace or the Shankh. Chakr and Gadha. A. Shankh Termed as Panchjany Shankh^^ the conch was as also an essential element of Vishnu's identity. -
S. No. Name of the Ayurveda Medical Colleges
S. NO. NAME OF THE AYURVEDA MEDICAL COLLEGES Dr. BRKR Govt Ayurvedic CollegeOpp. E.S.I Hospital, Erragadda 1. Hyderabad-500038 Andhra Pradesh Dr.NR Shastry Govt. Ayurvedic College, M.G.Road,Vijayawada-520002 2. Urban Mandal, Krishna District Andhra Pradesh Sri Venkateswara Ayurvedic College, 3. SVIMS Campus, Tirupati North-517507Andhra Pradesh Anantha Laxmi Govt. Ayurvedic College, Post Laxmipura, Labour Colony, 4. Tq. & Dist. Warangal-506013 Andhra Pradesh Government Ayurvedic College, Jalukbari, Distt-Kamrup (Metro), 5. Guwahati- 781014 Assam Government Ayurvedic College & Hospital 6. Kadam Kuan, Patna 800003 Bihar Swami Raghavendracharya Tridandi Ayurved Mahavidyalaya and 7. Chikitsalaya,Karjara Station, PO Manjhouli Via Wazirganj, Gaya-823001Bihar Shri Motisingh Jageshwari Ayurved College & Hospital 8. Bada Telpa, Chapra- 841301, Saran Bihar Nitishwar Ayurved Medical College & HospitalBawan Bigha, Kanhauli, 9. P.O. RamanaMuzzafarpur- 842002 Bihar Ayurved MahavidyalayaGhughari Tand, 10. Gaya- 823001 Bihar Dayanand Ayurvedic Medical College & HospitalSiwan- 841266 11. Bihar Shri Narayan Prasad Awathy Government Ayurved College G.E. Road, 12. Raipur- 492001 Chhatisgarh Rajiv Lochan Ayurved Medical CollegeVillage & Post- 13. ChandkhuriGunderdehi Road, Distt. Durg- 491221 Chhatisgarh Chhatisgarh Ayurved Medical CollegeG.E. Road, Village Manki, 14. Dist.-Rajnandgaon 491441 Chhatisgarh Shri Dhanwantry Ayurvedic College & Dabur Dhanwantry Hospital 15. Plot No.-M-688, Sector 46-B Chandigarh- 160017 Ayurved & Unani Tibbia College and HospitalAjmal Khan Road, Karol 16. Bagh New Delhi-110005 Chaudhary Brahm Prakesh Charak Ayurved Sansthan 17. Khera Dabur, Najafgarh, New Delhi-110073 Bharteeya Sanskrit Prabodhini, Gomantak Ayurveda Mahavidyalaya & Research Centre, Kamakshi Arogyadham Vajem, 18. Shiroda Tq. Ponda, Dist. North Goa-403103 Goa Govt. Akhandanand Ayurved College & Hospital 19. Lal Darvaja, Bhadra Ahmedabad- 380001 Gujarat J.S. -
Bhagavata Purana
Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary -
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. -
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). -
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. -
Introduction
introduction by B. A. van Nooten Th e Mahabharata is an Indian epic, in its original Sanskrit probably the largest ever composed. Combined with a second great epic, the Ramayana, it embodies the essence of the Indian cultural heritage. William Buck, a young American whose untimely death at the age of thirty-seven occurred only months aft er he delivered manuscripts for both epics to the University of California Press in Berkeley, has retold these classics, as many poets have before, in a language and at a length that make them available to the contemporary reader. Th e Mahabharata is the story of a dynastic struggle, culminating in an awesome battle between two branches of a single Indian ruling family. Th e account of the fi ght between the Kurus and the Pandavas for the fertile and wealthy land at the confl uence of the Yamuna and Ganges rivers near Delhi is enhanced by peripheral stories that pro- vide a social, moral, and cosmological background to the climactic battle. We do not know exactly when the battle took place. Th e Mahab- harata (pronounced with the stress on the third syllable: mahabhárata) was composed over a period of some four hundred years, between the second century B.C. and the second century A.D., and already at that time the battle was a legendary event, preserved in the folk tales and martial records of the ruling tribes. Th e Indian calendar places its date at 3102 B.C., the beginning of the Age of Misfortune, the Kaliyuga, but more objective evidence, though scanty and inferential, points to a date closer to 1400 B.C. -
Indraprastha Revisited
INDRAPRASTHA REVISITED View of Purana Qilas Excavated Site Indraprastha Power Emerging from the Depths of History Editors Neera Misra Rajesh Lal ii Indraprastha Revisited INDRAPRASTHA REVISITED Editors Neera Misra Rajesh Lal B.R. Publishing Corporation Delhi-110 052 iv Indraprastha Revisited vi Indraprastha Revisited Acknowledgements We are very grateful and convey our heartfelt gratitude to Gurudev Sri Sri Ravi Shankar and Dr Subramanian Swamy, Member of Parliament, Rajya Sabha, for gracing the inauguration ceremonies and blessing our efforts to create better understanding and appreciation of our ancient history and cultural legacy. We convey our very deep gratitude to the Honorable Culture Minister Dr Mahesh Sharma, Secretary Culture Shri N.K.Sinha and OSD to Minister Shri Navneet Soni for their most valuable cooperation and support in our efforts of Revisiting Indraprastha. It was heartening and very encouraging not only to get their time and patient hearing for sorting out our hurdles, but also to their pro-active initiatives to undo some of the damages done by Delhi Development Authority and their Consultants. We also thank the Culture Ministry for fi nancially supporting the Indraprastha Festival, Conference, Exhibition and Cultural programs. We express our gratefulness to Offi cials of Archaeological Survey of India for taking up the matter and extending cooperation for the Exhibition at Purana Qila. We are also extremely grateful to the Indian Council of Cultural Relations (ICCR), for their very generous support for International Speakers and more importantly the ‘Wayang Kulit’ performance by a troupe of fi fteen artists from Bali (Indonesia) to present the story of the making of Indraprastha city, as narrated in their country. -
Rajaji-Mahabharata.Pdf
MAHABHARATA retold by C. Rajagopalachari (Edited by Jay Mazo, International Gita Society) Contents 39. The Wicked Are Never Satisfied 1. Ganapati, the Scribe 40. Duryodhana Disgraced 2. Devavrata 41. Sri Krishna's Hunger 3. Bhishma's Vow 42. The Enchanted Pool 4. Amba And Bhishma 43. Domestic Service 5. Devayani And Kacha 44. Virtue Vindicated 6. The Marriage Of Devayani 45. Matsya Defended 7. Yayati 46. Prince Uttara 8. Vidura 47. Promise Fulfilled 9. Kunti Devi 48. Virata's Delusion 10. Death Of Pandu 49. Taking Counsel 11. Bhima 50. Arjuna's Charioteer 12. Karna 51. Salya Against His Nephews 13. Drona 52. Vritra 14. The Wax Palace 53. Nahusha 15. The Escape Of The Pandavas 54. Sanjaya's Mission 16. The Slaying Of Bakasura 55. Not a Needle-Point Of Territory 17. Draupadi's Swayamvaram 56. Krishna's Mission 18. Indraprastha 57. Attachment and Duty 19. The Saranga Birds 58. The Pandava Generalissimo 20. Jarasandha 59. Balarama 21. The Slaying Of Jarasandha 60. Rukmini 22. The First Honor 61. Non-Cooperation 23. Sakuni Comes In 62. Krishna Teaches 24. The Invitation 63. Yudhishthira Seeks Benediction 25. The Wager 64. The First Day's Battle 26. Draupadi's Grief 65. The Second Day 27. Dhritarashtra's Anxiety 66. The Third Day's Battle 28. Krishna's Vow 67. The Fourth Day 29. Pasupata 68. The Fifth Day 30. Affliction Is Nothing New 69. The Sixth Day 31. Agastya 70. The Seventh Day 32. Rishyasringa 71. The Eighth Day 33. Fruitless Penance 72. The Ninth Day 34. Yavakrida's End 73.