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Original Research Paper
PARIPEX - INDIAN JOURNAL OF RESEARCH | Volume-9 | Issue-4 | April - 2020 | PRINT ISSN No. 2250 - 1991 | DOI : 10.36106/paripex ORIGINAL RESEARCH PAPER Arts KEY WORDS: Tholu Bommalatha, SUPPLEMENTARY ELEMENTS OF Kambaramayanam, Thiruvachakam,, Natya Sastra, Yakshaganam, Adalpattu, Are, ENTERTAINMENT IN LEATHER SHADOW Ranganatha Ramayanam, Ayappudava, Sadya Vazhthal,Gona Budha reddy, PUPPETEERING OF ANDHRA PRADESH Puppeteering, Yakshaganam, Wuti. Mada Pulavar. Kunthirikulathu Madom, MMRA 55A, Madan Kovil Road, Paruthippara, Babu K Muttada-P O, Trivandrum- 695 025, INDIA. With stupendous international kindred, leather shadow puppetry is a marvelous folk art form widespread in India. This art form has a role in conception of amusement in all south Indian states, (Kerala, Tamil Nadu, Karnataka and Andhra CT Pradesh). Apart from its special role on Hindu devotional practices it a well established engagement of entertainment. There are certain families absolutely devoted in puppet making, playing and surviving only with income produced through performances. It is very intricate for provide a normal survival to them because of the strong hostility with other various modern forms of entertainments existing in each corner. However it is the duty of the beholders and ABSTRA beneficiaries to keep the system alive for their continued existence. The certain changes and differences found in puppets and its manipulation in Andhra Pradesh are documented and evaluated its relevance here. INTRODUCTION: Kanyakumari, Bengaluru and Visakhapatinam straightly cut From child hood I have been well acquainted with several leather with a sharp knife and stitch them to make a huge types of performances conducted in temples offered as Ravana horrifying Puppet or smooth colorful pieces joined for worship to deities. -
Dadeechi Rushigalu & Narayana Varma
Dadeechi Rushigalu & Narayana Varma Dadeechi Rushigalu was born on Bhadrapada Shudda Astami. Dadeechi Rushigalu is considered in the Puranas as one of our earliest ancestors and he shines in this great country as the illustrious example of sacrifice for the sake of the liberation of the suffering from their distress. No sacrifice is too great for the noble-minded in this world. During Krutayuga, there was a daityas named Vrutrasura. He, associated by Kalakeyas, was attacking Devataas and made to suffer a lot. Devategalu were losing their battle against Daityaas. At that time they went to Brahmadevaru, who took them to Srihari, who recommended them to maka a weapon to destroy Vrutrasura, with the help of bones of Dadeechi Rushigalu. Dadeechi Rushigalu’s bones were very powerful with the Tapashakthi and with Narayana Varma Japa Shakthi. His bones were very very hard and unbreakable. Dadeechi Rushigalu, thereupon quietly acceded to the request of Indra. By his powers of Yoga he gave up his life so that his backbone might be utilised for making the mighty bow, Vajrayudha. In fact, Dadeechi may be regarded as the starting point of the galaxy of saints that have adorned this great country. Accordingly, all the Devatas went to Saint Dadheechi and requested him to donate his bones to them. Dadheechi accepted their request, left the body voluntarily and donated his bones to Devatas. After his death, all the Devatas collected his bones. They made a weapon named “ Vajrayudha” with the spinal bone of Dadheechi and gave it to Indra. With the help of Vajrayudha, Indra killed Vrutraasura. -
Jain Values, Worship and the Tirthankara Image
JAIN VALUES, WORSHIP AND THE TIRTHANKARA IMAGE B.A., University of Washington, 1974 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE DEPARTMENT OF ANTHROPOLOGY AND SOCIOLOGY We accept this thesis as conforming to the required standard / THE UNIVERSITY OF BRITISH COLUMBIA May, 1980 (c)Roy L. Leavitt In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Anthropology & Sociology The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 Date 14 October 1980 The main purpose of the thesis is to examine Jain worship and the role of the Jains1 Tirthankara images in worship. The thesis argues that the worshipper emulates the Tirthankara image which embodies Jain values and that these values define and, in part, dictate proper behavior. In becoming like the image, the worshipper's actions ex• press the common concerns of the Jains and follow a pattern that is prized because it is believed to be especially Jain. The basic orientation or line of thought is that culture is a system of symbols. These symbols are implicit agreements among the community's members, agreements which entail values and which permit the Jains to meaningfully interpret their experiences and guide their actions. -
Shrî Râma Chandra
f Californi. Regional Facility T-t; .^ THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES ^^-^-<~-cJu^ J^^^-^^^-o^--^ — rntLA^dl^ i c -^ I Qo i2_^ bif soi.K i,i-:ssi-:i-:s Qi i:i:x's iiAi.i., .Mi;sNi«s. ciiAi'i'i-;!.!. & <ri. i.AN<;iiA.M I'l. v< i;. i.o.Mio.N. ^v . i. H'XDAv i:vi:Nix(is vi 7 June 13, 20, 27, July 4. Dr. Annie Besant "THE COMINcG OF THE WORLD TEACHERS' as §eee Ib^y Aeciieet aed Mo-dlea'e Centrat. Hindu College LECTunKS. TI . SHRl RAMA CHANDRA THE IDE^L KING. SOME LESSONS FROM THE RAmIYANA FOR THE USE OF HINDU STUDENTS IN THE SCHOOLS OF INDIA • BY ANNIE BESANT, F. T. S. From Notes of Lectures Originally Delivered AT THE Central Hindu College, Benares. Benares and London. Theosophical Publishing Society. I80i. Printed by Freeman & Co., Lti>., AT THE Taea Printing Works, Belnares. 3653 CONTENTS. Chapter I. Introduction. Chapter II. Youth and Marriage, Chapter III. Forest for Throne. Chapter IV. Brotherly Love. Chapter V. The Carrying off of SItA. Chapter VI. SIta's Faith. Chapter VII. Struggle. Chapter VIII. Triumph. 829275 SHRt RAMA CHANDRA, The Ideal King. CHAPTER I. Introduction. " Two years ago we were studying together one of the greatest books in the world," the Mahd' bhdrata. Now we are going to study the second great epic poem of India, the Rdmdyana. These two books stand out from the rest of Indian literature in a very marked way. The Vedas, the Institutes of Manu, are the great authorities for the learned, and only through the learned for the mass of the people. -
Resolutions of Doubts
|| OM NAMA SADGURUDEVAYA || Answers to the inquiry (SHANKA SAMADHAN) Editor & Commentator: Blessed by HH Sri Paramhans Ji Maharaj Swami Sri Adgadanand Ji Shri Paramhans Ashram Shaktishgad, Chunar Rajgad Road, Dist. Mirzapur, (UP), INDIA. Tel.: (05443) 238040 › Publisher: Shri Paramhans Swami Adgadanand Ji Ashram Trust 5, New Apollo Estate, Mogra Lane, Opp. Nagardas Road Andheri (East), Mumbai – 400069 India The Vision Brothers! You must have had known through the medium of His Holiness Shri Parmanand Ji Maharaj’s biography “Visions of Life and Self Realization” that Shri Paramhansji was a great soul totally immersed in Sadhana in absolute absolution. Based on the insights infused by the almighty he entered the Anusuiya Forest in Chitrakut at time when India was on the verge of getting independent. Sitting right here You had declared that, “This Nehru will be the King. I been to the court held at Delhi and blessed him. The Lord did show me this and so will happen.” Soon it was known that we were a free country and Sh. Nehru was designated as the Prime Minister of India. Your stay at Anusuiya started with a fast. On the fourteenth day due to the excessive heat some matter resembling blood was observed in your urine, and you pleaded with the Lord. Oh Lord where have you dropped me, in this dense forest? There is no provision for food neither anybody for help. If there will be no body then who will sing your praise? The very day there was the vision, “If you must eat, do it tomorrow.” From the very next day the sky got overcast, the heavenly system started getting in action. -
The Place of Indra in Early Buddhism
The Place of Indra in Early Buddhism Prefatory Note: HE scope of the following dissertation is a detailed study of the mytho- logical concept of Sakka as found in Early Buddhism. The historical T evolution of this concept from that of Indra of the Rg Veda and its development during the period of the compilation of the early Pali Canon are the two main points kept in view. The chief sources for the facts investigated and discussed have been the following: - Digha Nikaya Majjhima Nikaya AIiguttara Nikaya Samyutta Nikaya Dhammapada Suttanipata Theragatha Therigatha Udana j ataka Vinaya Pitaka (Mahavagga). The Commentaries have been drawn upon only when it was thought necessary to do so either for the purpose of elucidation or for comparison with the later trends of development. Among the authorities consulted on the origin and development of the concept of Indra in Vedic Mythology special mention must be made of the authoritative treatises of Macdonell, Keith and Mackenzie. On the development of the Buddhist concept of Sakka the important contribu- tions of Professor and Mrs. Rhys Davids have been given special consideration although the main thesis put forward herein runs counter to their conclusions. Other authors consulted have been listed in the bibliography. List of Abbreviations. AB. Aitareya Brahrnana AV. Atharva Veda B.C. Before Christ Brhad. Up. Brhad :Ara':lyaka Upanisad Ch. up. Chandogya Upanisad cpo Compare Dial. Dialogues of the Buddha EB. The Ethics of Buddhism j. feminine f.n. footnote ib .• ibid. ibidem-in the same book ss«: Up. Kausitakl Upanisad lac. cit. loco citato--in the passage already quoted UNIVERSITY OF CEYLON REVIEW Mtu. -
A RECORD of BUDDHISTIC KINGDOMS (C. 400 CE; Pub. 1886) Translated and Annotated by James Leggee
A RECORD OF BUDDHISTIC KINGDOMS (c. 400 CE; pub. 1886) Translated and annotated by James Leggee Being an Account by the Chinese Monk Fa-Hien of his Travels in India and Ceylon in Search of the Buddhist Books of Discipline PREFACE Several times during my long residence in Hong Kong I endeavoured to read through the “Narrative of Fa-hien;” but though interested with the graphic details of much of the work, its columns bristled so constantly--now with his phonetic representations of Sanskrit words, and now with his substitution for them of their meanings in Chinese characters, and I was, moreover, so much occupied with my own special labours on the Confucian Classics, that my success was far from satisfactory. When Dr. Eitel’s “Handbook for the Student of Chinese Buddhism” appeared in 1870, the difficulty occasioned by the Sanskrit words and names was removed, but the other difficulty remained; and I was not able to look into the book again for several years. Nor had I much inducement to do so in the two copies of it which I had been able to procure, on poor paper, and printed from blocks badly cut at first, and so worn with use as to yield books the reverse of attractive in their appearance to the student. In the meantime I kept studying the subject of Buddhism from various sources; and in 1878 began to lecture, here in Oxford, on the Travels with my Davis Chinese scholar, who was at the same time Boden Sanskrit scholar. As we went on, I wrote out a translation in English for my own satisfaction of nearly half the narrative. -
The Heart of Jainism
;c\j -co THE RELIGIOUS QUEST OF INDIA EDITED BY J. N. FARQUHAR, MA. LITERARY SECRETARY, NATIONAL COUNCIL OF YOUNG MEN S CHRISTIAN ASSOCIATIONS, INDIA AND CEYLON AND H. D. GRISWOLD, MA., PH.D. SECRETARY OF THE COUNCIL OF THE AMERICAN PRESBYTERIAN MISSIONS IN INDIA si 7 UNIFORM WITH THIS VOLUME ALREADY PUBLISHED INDIAN THEISM, FROM By NICOL MACNICOL, M.A., THE VEDIC TO THE D.Litt. Pp.xvi + 292. Price MUHAMMADAN 6s. net. PERIOD. IN PREPARATION THE RELIGIOUS LITERA By J. N. FARQUHAR, M.A. TURE OF INDIA. THE RELIGION OF THE By H. D. GRISWOLD, M.A., RIGVEDA. PH.D. THE VEDANTA By A. G. HOGG, M.A., Chris tian College, Madras. HINDU ETHICS By JOHN MCKENZIE, M.A., Wilson College, Bombay. BUDDHISM By K. J. SAUNDERS, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. ISLAM IN INDIA By H. A. WALTER, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. JAN 9 1986 EDITORIAL PREFACE THE writers of this series of volumes on the variant forms of religious life in India are governed in their work by two impelling motives. I. They endeavour to work in the sincere and sympathetic spirit of science. They desire to understand the perplexingly involved developments of thought and life in India and dis passionately to estimate their value. They recognize the futility of any such attempt to understand and evaluate, unless it is grounded in a thorough historical study of the phenomena investigated. In recognizing this fact they do no more than share what is common ground among all modern students of religion of any repute. -
ITIHASAS ‘IT HAPPENED THUS’ the Two Great Epics of India
ITIHASAS ‘IT HAPPENED THUS’ The two great epics of India RAMAYANA THE ADI KAVYA The significance of the Ramayana The Ramayana is the first of the two great Itihasas of India. It was written by sage Valmiki. It consisted of 24,000 verses. It is considered by some as mythology. But to millions of Indians, it is history and offers a guide to right living. The Ramayana is considered by all Hindus as an embodiment of the Vedas, and that Lord Vishnu himself came upon earth to show people how life is to be lived. The greatness of Dharma shines in the life of Rama. The story of Rama On the banks of the Sarayu river, stood the beautiful city of Ayodhya, the capital of the kingdom of Kosala. The people of Ayodhya were peace loving and happy. No one was ignorant or poor. Everyone had faith in God and read the scriptures daily. But Dasaratha, the king, was unhappy. He was getting old and he didn’t have a son to inherit his throne. One day the king called upon his Chief advisor, Vasishtha. He said. "I am growing old. I long for a son, a son who will take my place on the throne."The priest knew all too well that his king needed to have a son. He replied, "Dasaratha, you will have sons. I shall perform a sacred rite to please the gods." At the same moment, the gods were growing more and angrier with Ravana, the ruler of the rakshasas, or demons. Ravana was no ordinary demon. -
Trinity College Digital Repository Rāmāyaṇa R M Ya A
Trinity College Trinity College Digital Repository Senior Theses and Projects Student Scholarship Spring 2012 Rāmāyaṇa Parth Sharma Trinity College, [email protected] Follow this and additional works at: https://digitalrepository.trincoll.edu/theses Part of the Religion Commons Recommended Citation Sharma, Parth, "Rāmāyaṇa". Senior Theses, Trinity College, Hartford, CT 2012. Trinity College Digital Repository, https://digitalrepository.trincoll.edu/theses/202 1 Rāmāyaṇa By Parth Sharma Dedicated to my late Grandmother, Kamla Sharma 2 Contents Introduction 3 Up to the Exile I. Dharmic Conflict #1 5 II. Dharmic Conflict #2 9 III. Dharmic Conflict #3 10 IV. Dharmic Conflict #4 10 V. Dharmic Conflict #5 12 In the Exile 13 I. Dharmic Duties 14 II. Dharmic Conflict #6 16 III. Dharmic Conflict #7, #8 17 IV. Followers of Dhárma 19 V. Truth Act #1 22 The War between Dhárma and Adhárma 24 I. Dharmic Conflict #9 25 II. Dhárma follower in Lanka 27 III. Other Values 35 After the War 36 I. Dharmic Conflict #10 36 II. Truth Act #2 37 III. Truth Act #3 39 Commentary 39 End Notes 44 Glossary 46 Work Cited 47 3 Rāmāyaṇa Introduction Vālmīki provides a foundation for Indian society through Rāmāyaṇa. Vālmīki is known as the poet harbinger for Sanskrit literature. He defines the form of Sanskrit poetry because he discovers the first Sholka, first verse, and that’s why he is also referred as Adi Kavi. Vālmīki composed the whole Rāmāyaṇa in 24,000 Sholkas during the time period of 500 BCE-100 BCE. Like many other epics such as Mahābhārata, Rāmāyaṇa also went through the process of editing for publishing, but it is still impossible to provide the correct dates of its compositioni Rāmāyaṇa is the tale of the Lord and His consort born as mortal, experiencing human sorrow and following their Dhárma on earth. -
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RAMA¥IJAYA. :,THE MYTHOLOGICAL &&TOEYOFEAMA.: With Illustrations. Registeredunder Act DUBHASHI & Co., BACK ROAD. 1891 Price 12 Annas, IN FSOFOUND AND RESPECTFUL ADMIRATION OF . A NOBLE CAREEE AND A STAINLESS CHARACTER THIS WOBK IS BY PERMISSION DEDICATEB TO The Hon. Mr. Justice K. T. TELANG C A^ t L B., C. 1. E, AC, «SC. BY TBE PUBLISHERS PREFACE. Lord Macau-lay begins his Essay on Olive thus:- '" We haye always thought it strange that, while the history* of the Spanish empire in- America is familiarly known to all the nations of Europe, £he great actions of our countrymen in the East should, even among ourselves,excite little interest. Every schoolboy knows who imprisoned Monteizuma,and who' strangled Atahualpa. But we doubt whether one in ten, even among English gentlemen of highly cultivated minds, can tell who won the battle of Buxar, who perpetrated the massacre of Patna, whether Sujah Dowlah ruled in Oude or in Travancore, or whether Holkar was a Hindoo1 or a Mussulman." What MacaHilayremarks in- these introductory lines about the educated Englishman of his' tim'e may, with fU'Stfee;be' applied! to' the Hindus1of the presentday, who, thottgn1well versed in the d-etailsof the historiesof foreign1 &la'tjk>n's,are ignorant of even the' rriost important events in1 ^fiSe lire's of their ancient heroes jtndEsaints. The reason of tn-is1anomaly is plain enough< All their'timfe' is taken up in1'heading English abhorsa'nxt cbn'seqitently works written1in Yerlaa^ilai'artfn'aturally ne'glectei It is,-there- fore,with the' objectof impartingsome1 knowledge1 of the Puransto su'cnof theEnglish reading' ptiblic ais are either xinacquainted'with any of the't^erhacularsofthis country or asare unacciistomedto read Vernacular books,- that we* haveundertafeen; to putiish Hhis series. -
Śaṅkara on Kramamukti
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2020-08-31 Śaṅkara on Kramamukti Peat, Campbell S. Peat, C. S. (2020). Śaṅkara on Kramamukti (Unpublished doctoral thesis). University of Calgary, Calgary, AB. http://hdl.handle.net/1880/112482 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY Śaṅkara on Kramamukti by Campbell S. Peat A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN RELIGIOUS STUDIES CALGARY, ALBERTA AUGUST, 2020 © Campbell S. Peat 2020 Abstract The Hindu theologian Śaṅkara reads scripture to say that people attain liberation when they comprehend brahman (God). Some authors claim that Śaṅkara has an extremely narrow view of who can attain liberation. These scholars argue that male brāhmaṇa saṃnyāsins (renunciates from the priestly class) are the only individuals who might attain liberation within Śaṅkara’s system of thought. Others argue for a more inclusive conception of Śaṅkara’s soteriology, according to which members of other groups might attain liberation as well. All of these scholars, however, tend to focus on sadyomukti (immediate liberation). In this dissertation, I consider Śaṅkara’s account of a second path to liberation – kramamukti (gradual liberation).