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Prabuddha Bharata
2 THE ROAD TO WISDOM Swami Vivekananda on The Mechanics of Prana ll the automatic movements and all the Aconscious movements are the working of Prana through the nerves. It will be a very good thing to have control over the unconscious actions. Man is an infinite circle whose circumference is nowhere, but the centre is located in one spot; and God is an infinite circle whose circumference is nowhere, but whose centre is everywhere. man could refrain from doing evil. All the He works through all hands, sees through systems of ethics teach, ‘Do not steal!’ Very all eyes, walks on all feet, breathes through good; but why does a man steal? Because all all bodies, lives in all life, speaks through stealing, robbing, and other evil actions, as a every mouth, and thinks through every rule, have become automatic. The systematic brain. Man can become like God and robber, thief, liar, unjust man and woman, acquire control over the whole universe if are all these in spite of themselves! It is he multiplies infinitely his centre of self- really a tremendous psychological problem. consciousness. Consciousness, therefore, is We should look upon man in the most the chief thing to understand. Let us say charitable light. It is not easy to be good. that here is an infinite line amid darkness. What are you but mere machines until We do not see the line, but on it there is one you are free? Should you be proud because luminous point which moves on. As it moves you are good? Certainly not. -
The Journal Ie Music Academy
THE JOURNAL OF IE MUSIC ACADEMY MADRAS A QUARTERLY OTED TO THE ADVANCEMENT OF THE SCIENCE AND ART OF MUSIC XIII 1962 Parts I-£V _ j 5tt i TOTftr 1 ®r?r <nr firerftr ii dwell not in Vaikuntha, nor in the hearts of Yogins, - the Sun; where my Bhaktas sing, there be I, ! ” EDITED BY V. RAGHAVAN, M.A., PH.D. 1 9 6 2 PUBLISHED BY HE MUSIC ACADEMY, MADRAS 115-E, M OW BRAY’S RO AD, M ADRAS-14. "iption—Inland Rs, 4. Foreign 8 sh. Post paid. i ADVERTISEMENT CHARGES I S COVER PAGES: if Back (outside) $ if Front (inside) i Back (D o.) if 0 if INSIDE PAGES: if 1st page (after cover) if if Ot^er pages (each) 1 £M E N i if k reference will be given to advertisers of if instruments and books and other artistic wares. if I Special position and special rate on application. Xif Xtx XK XK X&< i - XK... >&< >*< >*<. tG O^ & O +O +f >*< >•< >*« X NOTICE All correspondence should be addressed to Dr. V. R Editor, Journal of the Music Academy, Madras-14. Articles on subjects of music and dance are accep publication on the understanding that they are contribute) to the Journal of tlie Music Academy. All manuscripts should be legibly written or preferab written (double spaced—on one side of the paper only) and be signed by the writer (giving his address in full). The Editor of the Journal is not responsible for t1 expressed by individual contributors. All books, advertisement, moneys and cheque ♦ended for the Journal should be sent to D CONTENTS 'le X X X V th Madras Music Conference, 1961 : Official Report Alapa and Rasa-Bhava id wan C. -
Lesson 81. Sanskrit Proverbs लोकोक्तयः
Lesson 81. Sanskrit Proverbs लोकोक्तयः Lokoktaya-s are different from the Nyaya-s in that a whole sentence is used to convey an idea and not just a couple of words. These proverbs are picked from subhashitas, poems, dramas..... the field is completely open. If the proverb is understood in the correct context, they can be used very artistically. For example, if your kid is giving you a tough time about taking Sanskrit lessons and you'd like him to begin, throw in the first proverb after your lecture for good measure! Some of these proverbs are explained in Hindi also. Also don't be surprised if two proverbs teach two completely opposite ideas. English does that too- Too many cooks spoil the broth vs. Many hands make light work! 1. अगच्छन व् नै तये ोऽपि िदमके ं न गच्छपत । A non-flying eagle does not move forward a single step. 2. अङ्कमा셁ह्य सप्तु ं पि ित्वा पकं नाम िौ셁षम ् । गोद म े सोय े ए को मारना िी क्या शरू ता ि ै ? Can killing one who is asleep on someone's lap constitute bravery? 3. अङ्गारः शतधौतने मपलनत्व ं न मञ्चु पत । कोयला सकै ड़ⴂ बार धोन े िर भी सफे द निĂ िोता । Coal does not loose its dirt (does not become white) even it were to be washed a hundred times. (People do not give up their intrinsic natures.) 4. अङ्गीकृ त ं सकु ृ पतनः िपरिालयपि । The virtuous make good their promise. -
Brahma Sutra
BRAHMA SUTRA CHAPTER 3 3rd Pada 1st Adhikaranam to 36th Adhikaranam Sutra 1 to 66 INDEX S. No. Topic Pages Topic No Sutra No Introduction 2948 101 Sarvavedantapratyayadhikaranam 101 a) Sutra 1 2952 101 360 b) Sutra 2 2955 101 361 c) Sutra 3 2963 101 362 d) Sutra 4 2972 101 363 102 Upasamharadhikaranam 102 a) Sutra 5 2973 102 364 103 Anyathatvadhikaranam 103 a) Sutra 6 2976 103 365 b) Sutra 7 2986 103 366 c) Sutra 8 2991 103 367 104 Vyaptyadhikaranam 104 a) Sutra 9 2996 104 368 105 Sarvabhedadhikaranam 105 a) Sutra 10 3006 105 369 i S. No. Topic Pages Topic No Sutra No 106 Anandadyadhikaranam 106 a) Sutra 11 3010 106 370 b) Sutra 12 3013 106 371 c) Sutra 13 3021 106 372 107 Adhyanadhikaranam 107 a) Sutra 14 3023 107 373 b) Sutra 15 3032 107 374 108 Atmagrihityadhikaranam 108 a) Sutra 16 3035 108 375 b) Sutra 17 3044 108 376 109 Karyakhyanadhikaranam 109 a) Sutra 18 3075 109 377 110 Samanadhikaranam 110 a) Sutra 19 3092 110 378 111 Sambandhadhikaranam 111 a) Sutra 20 3098 111 379 b) Sutra 21 3103 111 380 c) Sutra 22 3105 111 381 ii S. No. Topic Pages Topic No Sutra No 112 Sambhrityadhikaranam 112 a) Sutra 23 3111 112 382 113 Purushavidyadhikaranam 113 a) Sutra 24 3117 113 383 114 Vedhadyadhikaranam 114 a) Sutra 25 3123 114 384 115 Hanyadhikaranam 115 a) Sutra 26 3130 115 385 116 Samparayadhikaranam 116 a) Sutra 27 3143 116 386 b) Sutra 28 3148 116 387 117 Gaterarthavattvadhikaranam 117 a) Sutra 29 3157 117 388 b) Sutra 30 3163 117 389 118 Aniyamadhikaranam 118 a) Sutra 31 3168 1118 390 119 Yavadadhikaradhikaranam 119 a) Sutra 32 3183 119 391 120 Aksharadhyadhikaranam 120 a) Sutra 33 3189 120 392 iii S. -
Madhya Pradesh Medical Science University Jabalpur (Mp)
MADHYA PRADESH MEDICAL SCIENCE UNIVERSITY JABALPUR (MP) SYLLABUS OF AYURVEDACHARYA (BAMS) COURSE INDEX 1ST PROFESSIONAL 1.1 PADARTHA VIGYAN AND AYURVED ITIHAS 2-6 1.2 SANSKRIT 7-8 1.3 KRIYA SHARIR 9-14 1.4 RACHANA SHARIR 15-18 1.5 MAULIK SIDDHANT AVUM ASTANG HRIDYA 19 1 1.1 PADARTHA VIGYAN EVUM AYURVEDA ITIHAS (Philosophy and History of Ayurveda) Theory- Two papers– 200 marks (100 each paper) Total teaching hours: 150 hours PAPER-I Padartha Vigyanam 100marks PART A 50 marks 1.Ayurveda Nirupana 1.1 Lakshana of Ayu, composition of Ayu. 1.2 Lakshana of Ayurveda. 1.3 Lakshana and classification of Siddhanta. 1.4 Introduction to basic principles of Ayurveda and their significance. 2. Ayurveda Darshana Nirupana 2.1 Philosophical background of fundamentals of Ayurveda. 2.2 Etymological derivation of the word “Darshana”. Classification and general introduction to schools of Indian Philosophy with an emphasis on: Nyaya, Vaisheshika, Sankhya and Yoga. 2.3 Ayurveda as unique and independent school of thought (philosophical individuality of Ayurveda). 2.4 Padartha: Lakshana, enumeration and classification, Bhava and Abhava padartha, Padartha according to Charaka (Karana-Padartha). 3. Dravya Vigyaniyam 3.1 Dravya: Lakshana, classification and enumeration. 3.2 Panchabhuta: Various theories regarding the creation (theories of Taittiriyopanishad, Nyaya-Vaisheshika, Sankhya-Yoga, Sankaracharya, Charaka and Susruta), Lakshana and qualities of each Bhoota. 3.3 Kaala: Etymological derivation, Lakshana and division / units, significance in Ayurveda. 3.4 Dik: Lakshana and division, significance in Ayurveda. 3.5 Atma:Lakshana, classification, seat, Gunas, Linga according to Charaka, the method / process of knowledge formation (atmanah jnasya pravrittih). -
The Chowkhamba Sanskrit Series Office, Varanasi-1 •Prirtkr : Vidya Vilas Press, Varanasi-1 Edition : Second, 1968
WublhhS : The Chowkhamba Sanskrit Series Office, Varanasi-1 •Prirtkr : Vidya Vilas Press, Varanasi-1 Edition : Second, 1968. Price : Rs. 45-00 This is a Second Edition of the work, revised, enlarged, and re-elaborated by the Author, the First Edition having appeared in the SOR, No. XI, published by 1SMEO ( Jstituto Italiano per il Medio ed Estremo Oriente ), Rome 1956. (C) The Chowkhamba Sanskrit Series Office PUBLISHERS AND ORIENTAL & FOREIGN BOOK-SELLERS K. 37/99, Gopal Mandir Lane P. O. CHOWKHAMBA, P. BOX 8, VARANASI-1 ( India ) 1968 PUBLISHERS' NOTE ATBËJNAVAGUPTA seems to have given the final shape to the philo- *.*.* -><- £Uty -m india. His name is familiar to all students of Sanskrit ^tî^lanîd.Indian Aesthetics. His fame is still alive and his poetical PmpMlbsöphical theories hold ground even today. It is no wonder |Aë;%esthetic thought of Abhinavagupta, one of the most profound äffest minds that India has ever known, captured the imagination j&aniero Gnoli who, besides being an erudite scholar, well- pÄö'käitor and able translator of various Sanskrit Texts, is a Saludaya l(tiu&, sense of the term. His thorough understanding and scholarly of the Rasa-theory of Abhinavagupta in particular theories of other thinkers in general, are simply wonderful, work, AESTHETIC EXPERIENCE ACCORDING , he has edited and translated the Com- y Abhinavagupta on the famous smra of Bharata, Vibhavânu- ( Nalya sastra ) which constitutes text in the whole of Indian aesthetic thought, and the light of the views of prominent rhetors and philo- ancient and modern. The theory of Abhinavagupta has eô:presented here in a garb which can very easily appeal to of this work was issued some ten years back by the in the SERIE ORIENTALE ROMA ( No. -
Sikh Religion and Hinduism
Sikh Religion and Hinduism G.S.Sidhu M.A.FIL(London) Published by:- Guru Nanak Charitable Trust 1 Contents Opinions ................................................................................................ 8 Acknowledgments ............................................................................... 15 Foreword ............................................................................................. 17 Introduction ......................................................................................... 20 Chapter 1 ............................................................................................. 25 Vedant ................................................................................................. 25 1.1 What is Vedant? ................................................................... 25 1.2 Historical developments ............................................................. 27 1.3 Sikh point of View ..................................................................... 31 Chapter 2 ............................................................................................. 36 The Vedas and Sikhism ........................................................................ 36 2.1 The Vedas .................................................................................. 36 2.2 The importance of the Vedas ...................................................... 38 2.3 The Rig Veda ............................................................................. 39 2.4 Contents of the Rig Veda ........................................................... -
Iasbaba.Com Indian Literature – Vedic, Buddhist, Jain and Sanskrit Rig
IASbaba.com Indian Literature – Vedic, Buddhist, Jain and Sanskrit Vedic Literature The Vedas are said to have been passed on from one generation to the next through verbal transmission and are, therefore, also known as Shruti (to hear) or revelation. The term Vedic literature means the four Vedas in their Samhita and the allied literature based on or derived from the Vedas. We classify the Vedic literature into the following categories: I. The four Vedas i.e. the Rig, Sama, Yajur and Atharva and their Samhitas. II. The Brahmanas attached to each Samhita. III. The Aranyakas. IV. The Upanishads. Shruti Literature and Smriti Literature The Vedic literature is broadly divided into two categories viz. Shruti and Smriti. Shruti is “that which has been heard” and is canonical, consisting of revelation and unquestionable truth, and is considered eternal. Shruti describes the sacred texts comprising the central canon of Hinduism viz. Vedas, Brahmanas, Aranyakas, & Upanishads. Smiriti literally means "that which is remembered, supplementary and may change over time”. It is authoritative only to the extent that it conforms to the bedrock of Shruti and it is entire body of the post Vedic Classical Sanskrit literature. It comprises Vedanga, Shad darsana, Puranas, Itihasa, Upveda, Tantras, Agamas, Upangas. Shruti Literature Rig-Veda Rig-Veda is known as the oldest religious text in the world. It is also known as “First testament” of mankind. It was composed around 1700 BC. Last hymns were composed between 1500-1200 BC. It‟s a collection of hymns by a number of priest families. Iasbaba.com Page 1 IASbaba.com It is organized in10 books which are called Mandalas. -
Program Specific Outcomes (Psos) and Course Outcomes (Cos) 2019-20
Deccan Education Society’s Fergusson College (Autonomous), Pune Program Specific Outcomes (PSOs) and Course Outcomes (COs) 2019-20 Department of Sanskrit Programme: B.A. Sanskrit PSO No. Program Specific Outcomes (PSOs) Upon completion of this programme the student will be able to PSO1 Academic Competence: (i) Have an idea about the literature of various schools of Sanskrit study such as Vedas, Darshana, Vyakarana, Sahitya, Sahityashastra etc which makes the student capable of choosing the majors in higher studies. (i) Master the essential language skills such as listening, speaking reading and writing skills in Sanskrit. (iii) Demonstrate understanding of Sanskrit language and literature through translations and performing arts in Sanskrit. (iv) Analyze and interpret primary texts in Sanskrit. PSO2 Personal and Professional Competence: (i) Articulate one’s own thoughts in Sanskrit language fluently. (ii) Acquire cultural competence of the ancient values mentioned in Sanskrit texts. (iii) Express any idea or topic by relating to any Subhashita, Nyaya, Katha etc. PSO3 Research Competence: (i) Understand the areas of research in Sanskrit. (ii) Apply the traditional methods of research along with the modern techniques. (iii) Carry out the important steps of research such as review of literature, framing hypotheses and writing synopsis etc. (iv) Get acquainted with the basics of research through hands-on training related to ancient manuscripts and their cataloguing. (v) Defend one’s own arguments justified in the research. PSO4 Entrepreneurial and Social Competence: (i) Employ skills in areas related to Sanskrit studies such as translation, interpretation, manuscript-cataloguing and based on the practical knowledge gained during the internship. (ii) Suggest as well as make ancient products based on Sanskrit texts in a newer format. -
Abhinavagupta G.T
Abhinavagupta G.T. Deshpande TO The sculpture reproduced on the endpaper depicts a scene where three soothsayers are interpreting to King Suddhodana the dream of Queen Maya, mother of Lord Buddha. Below them is seated ascribe recording the interpretation. This is perhaps the earliest available pictorial record of the art of writing in India. From: Nagarjunakonda, 2nd century A. D. Courtesy : National Museum, New Delhi. ABHINAVAGUPTA G. T. Deshpande Sahitya Akademi Sahilya Akademi Rabindra B ha van, 35. Ferozeshah Road. New Delhi 110 001 Sales : *Swati\ M indir Mar g. New Delhi 110 001 Jeevm Tara Building. 4th Roor, 23A/44X, Diamond Harbour Road, Calcutta 700 053 Cuna Building. 2nd Roor, No. 304-305. Ann as al ai. Teynampet. Madras 600 013 A.D.A. Rangamandira. 109. J.C. Road Bangalore 560 002 172, Mam bai Marathi Grantha Sangrahalaya Mar g, Dadar. Bombay 400 014 Ô Sahitya Akademi First Published 1989 Reprinted 1992 Rs.45 Published by the Sahitya Akademi and printed at Himgiri Print Point, New Delhi 110 019. DEDICATED to The sacred memory of Late Dr. KANTI CHANDRA PANDEY whose writings inspired me to study Abhinavagupta Suikrit Alphabet! » S i t u Û r T ! e ai o au « « t S ï * * * 1 f S ari 3ft à b spjwn' fitrf k kb g gh f i ï % « il n C cb j jh fl * ai 1 *1 \ îh d dh n Z 3 t K 1 t tb d dh n « 1 * 1 ’l P ph b bh ro 9 * » y r 1 va i 9 T n 1 f t h 9 *1 î Marathi letter a-i 3fW Ç Sign of Apostrophe ( * ) Preface I have based this monograph on Abhinavagupta mainly on the writings of late Dr. -
Sree Narayana Guru As an Advaitin
International Journal of Academic Research and Development International Journal of Academic Research and Development ISSN: 2455-4197 Impact Factor: RJIF 5.22 www.academicsjournal.com Volume 3; Issue 1; January 2018; Page No. 1120-1121 Sree Narayana Guru as an Advaitin Ananya KP MA. Vedanta, SSUS, RC, Panmana, Kerala, India Abstract It is not a matter of great wonder that Sree Narayana Guru became one of the greatest proponents and re-evaluators of Advaita Vedanta, the principle of non-duality put forward by AdiSankara, for both hail from the same pristine land of Kerala. Only a span of a thousand years separates both. Sree Narayana Guru further extended this non dualistic principle into practical modes of self-realisation through spiritual education, compassion, and peaceful coexistence of humanity. Guru's philosophy emphasised the consistency between true existence of the “common reality” on earth and one Divine behind the creation and sustenance of the Universe, dismissing any concepts of illusory worlds. This paper deals with Sree Narayana Guru as an advaitin, his concepts of consciousness, Non-consciousness, Bhana darsana, Unity of Jiva and Brahman etc. Guru's works are divided into Mystical, Metaphysical, Socio-ethical and Aesthetical, in which his Metaphysical works contains all his concepts of Advaita Vedanta. The famous philosophical works are Darsanamala, Atmopadesasatakam, Advaita Dipika, Daiva Dasakam, Brahmavidya Panchakam, Vedanta Sutra, Nirvriti Panchakam, Sloka Trayi and Homa Mantra. Keywords: Sreenarayana Guru, Advaita, Brahman, Atman, Maya, Consciousness, Jiva, Nirvana Introduction “Caitanyadagatam Sthoolasuksmatmakamidam Jagat, SreeNarayana Guru as an Advaitin Asti Chedsadghanam Sarvam, Nastichedasti Chitghanam” SreeNarayana Guru, The great teacher of universal religion, - Darsanamala.II, Sl.1 accepted the true spirit of Vedanta. -
Report of a Second Tour in Search of Sanskrit Manuscripts Made In
if^- IPfipi^ti:^ i:il,p:Pfiliif!f C\J CO 6605 S3B49 1907 c- 1 ROBA RErORT OK A SECOND TOUR IN EARCH OF SANSKRIT MANUSCRIPTS MADE IN- RAJPUTANA AND CENTRAL INDIA TN 1904-5 AND 1905-6. BY SHRIDHAR R. BHANDARKAB, M.A.^ Professor of SansTcrity FJiyhinstone Collegt. BOMBAY PRINTED AT THE GOVERNMENT CENTRAL PRESS 19C7 I'l'^'^Sf i^^s UBRA^ CCI2 , . 5 1995 'V- No. 72 OF 1906-07. Elphinsione College^ Bomhay^ 20lh February 1907. To The director op PUBLIC INSTRUCTION, Poona. Sir, * I have the honour to submit the following report of the tours I made through Central India and Rajputana in the beginning of 1905 and that of 1906 in accordance with the Resolutions of Government, Nos. 2321 and 660 in the Educational Department, dated the 14th December 1904 and 12th April 1905, respectively. 2. A copy of the first resolution reached me during the Christ- mas holidays of 1904^ but it was February before I could be relieved of my duties at College. So I started on my tour in February soon after I was relieved. 3. The place I was most anxious to visit first for several reasons was Jaisalmer. It lies in the midst of a sandy desert, ninety miles from the nearest railway station, a journey usually done on camel back. Dr. Biihler, who had visited the place in January 1874, had remarked about ^* the tedious journey and the not less tedious stay in this country of sand, bad water, and guinea-worms,'' and the Resident of the Western Rajputana States, too, whom I had seen in January 1904, had spoken to me of the very tedious and troublesome nature of the journey.