DOCSLIB.ORG

UMPTEEN TALES for EDIFICATION Dr V.V.B

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
UMPTEEN TALES for EDIFICATION Dr V.V.B VEDA’S JOURNAL OF ENGLISH LANGUAGE AND LITERATURE (JOELL) Vol.2 Issue 3 An International Peer Reviewed Journal 2015 http://www.joell.in RESEARCH ARTICLE UMPTEEN TALES FOR EDIFICATION Dr V.V.B. Rama Rao ( ELT Professional, Noida, New Delhi - 110 044) ABSTRACT Mahabharata is a sacred epic with ennobling legends, tales, fables and parables to ennoble man and keep him away from sin and evil doing. Even birds and beasts, talk and perform deeds of merit as well as evil. The tales preach. Keywords: Punya, Sin (Paapa), Spiritual Laws, Evil. Article Info: Article Received 15/6/2015 Citation: Revised on: 20/7/2015 Accepted on: 28/8/2015 APA Vadapalli,V.B.R.R. (2015).Umpteen tales for edification .Veda’s Journal of English Language and Literature- JOELL, 2(3), 41-44. MLA Rama Rao, V.V.B." Umpteen tales for edification” Veda's journal of English Language and Literature- JOELL 2.3(2015):41-44. © Copyright VEDA Publication Our age old, celebrated and considered literary critic and translator, chose thirty-nine divine epic Mahabharata is veritably a treasure-trove prominent tales for his Selected Tales from the Great for it contains tales which reveal the eternal wisdom Epic Mahabharata written in Sanskrit (devbhasha) of ancient sages, seers, visionaries, drashtas and centuries ago. The epic was rendered into our even blessed birds and beasts. Sage Vyasa, whom we regional languages some time later. worship as Bhagavan calling him Vyasa Bhagavan These tales, call legends, if you will, inspired with the deepest reverence, gave us a compendium by visionary thinking reveal to us what Carlyle called of eternal verities and the subtly compiled ethical the vaters sacer, sacred seers, envisioned in an jurisprudence. For students of English literature, to a inspired effort to illumine what in us is dark. These large extent, the Greek and Roman epics like the are pathways to instil faith in the Supreme Being. works of Homer, Virgil, and the plays of Sophocles, The tales show time and again what should be Aeschylus and Euripides are not altogether unknown viewed as good and what its grave opposite is. We as works of sublime knowledge. This sumptuous think the two are relative terms but the sages know volume gives a key to the locked in treasures in our intuitively – by God’s grace – what these two are best premiere epic, almost a scripture. The tales have a left for His judgement. These concepts are the basis message and this exegete includes in his narration of the unwritten spiritual jurisprudence for all the relevance and applicability of the messages to mankind for all time. From the consequences of the contemporary mind. P.C.K Prem, the poet, deeds paap and punya come in the dynamics of faith 41 Dr V.V.B. Rama Rao VEDA’S JOURNAL OF ENGLISH LANGUAGE AND LITERATURE (JOELL) Vol.2 Issue 3 An International Peer Reviewed Journal 2015 http://www.joell.in which is also termed bhakti. The concepts are and kills it. Pujni tells herself she’d wreak vengeance complex and intriguing because of the lack of proper on the boy and pierces the prince’s eyes with her understanding and lack of candid exegesis. claws. The king sees and realizes the justice in the A panoramic view of human aspirations deed. When the bird wants to leave the kingdom, embedded in different characters - may be men or the king tells her that she can stay since retribution women, birds, beasts or reptiles - in desires and acts unburdens a man (or a bird) from sin and crime. But noble, mundane, thoughtless, emotional or this is what Pujni tells the king: “He who does wrong deliberate are revealed in Mahabharata. Beyond all and is aggrieved can never reconcile and it gives these, there is TIME which goes on and on without trouble to both.”(p.21)The swallow tells the king that let up. This is God’s own averment in the Gita. The the king is a collective image of mother, father, global scriptural unwritten spiritual jurisprudence is protector, preserver, fire, mammon and Yama. The shown in different and multitudinous ways in the readers are told that the wisdom of Pujni forced the tales of Mahabharata. Understanding the subtleties king to think about his country, statecraft and good enlightens and edifies. Dharma has affinity with the governance. The swallow’s words bother the king’s most complex legalities humans cannot understand mind for a long time. as the highly initiated personalities. There are fables and parables in Prem is an exegete explaining the intricacies Mahabharata. Pristine narrative genres, they have of the logic and justification in the redemptive been edifying sugar-coated pills. An identity is given consequences. His schema is clear: this is the order – to birds and beasts and they speak everlasting truths. story outline – intent- exegesis – divine dispensation. A cruel king was born as a jackal, the most despicable In all these tales there is an explanation with deep birth, guzzling cadavers. Even though a jackal he deliberation. Only a few tales could be taken up in remembered his earlier sins, lived a life of this study. righteousness and became a king’s minister. But In the introduction there is the raison de owing to the jealousy of other evil ministers the king etre: “Ancient tales teach man the art of life and orders his death. However he relents after his speak of the purity of the (belief in) karmas and mother’s words and asks the jackal to stay. Using his dharma.” In this work an effort has been made to wisdom the jackal goes into a forest, fasts unto death arrive at the precise meaning of these concepts. and goes to heaven. This is the tale of ‘The Holy Prem also says “When one highlights various Jackal’. noteworthy features and aspects of this ancient The parable ‘A Mouse and a Cat’ is one wisdom, one finds unique oneness in contemporary related by pitamah. Prem tells us: “If one goes into consciousness.” The growing evil, animosities and the import of the tale (the mouse saving itself even corruption are not new but it is time litterateurs try against heavy odds) one understands its to put the train of human actions on rails, no matter, contemporary relevance in the human scenario to however little effect. today. Faith and reposing Faith have lost any In the very first tale ‘Lord of Death and Sage significant meaning. Self-interest binds all living Gautama’ Yudhistir’s turbulence of mind (vyakulata) beings. Striking a note of intelligent and wise and Bhishm Pitamah’s answers give us an idea of the compromise in hours of crisis leads one (as it did to responsibilities of kingship. “A king should behave the mouse) to learning the intricacies of practical properly and keep stately dharma following the behaviour acceptable to dharmic tenets. principles of dharma.” In modern times too elected ‘The Fox and the Monkey’ is another fable. leaders being ‘rulers’ in a different way should stick This is about the principle of charity to brahmins. Acts to dharma. of charity to them satisfy gods but deceit or breaking In the tale ‘Brahmadatta and the Sparrow’ a promise of charity leads to heinous birth after one’s Pujni reveals the wisdom of the bird which enlightens death. Some may wonder if this is a manipulation of the king. The king’s little son plays with the baby bird caste Brahmins. Caste system is anachronistic. Prem 42 Dr V.V.B. Rama Rao VEDA’S JOURNAL OF ENGLISH LANGUAGE AND LITERATURE (JOELL) Vol.2 Issue 3 An International Peer Reviewed Journal 2015 http://www.joell.in concludes his narration thus: “Unfortunately, the an integrated life, showing charity to the brahmins, more the present day thinkers try to eliminate such not withstanding.’ distinctions, the more strongly they get entrenched ‘Jaratkaru and the Dead’ is another very in the attitude of men.” brief tale. Jaratkaru was a devout brahmin The legend of Mandapal who marries a bird who remained a bachelor always contemplating and to have offspring quickly to reach the celestial world never coming out of his tapas. He saw in a forest is extremely fascinating. He is denied entry into several brahmins hanging from trees head downward heaven for the reason that he did not have offspring. and feet upward. He was told that they were his He gets four children from Jarita. Into the tale is forefathers and for his not getting offspring they woven the episode of the fire deity burning were not allowed to go up into heaven. He vowed to Khandava vana. Even the little birds, display marry a woman with his name and married Vasuki’s exemplary wisdom in the way they pray their mother younger sister Jaratkaru. (Vasuki was a snake.) He to run away to safety since she could beget children later deserted her for awakening him from his sleep. again even if they get burnt. Lapita, Mandapal’s wife, Years later their son Asteeka went to King shows her rancour and jealousy but Mandapal Janamajaya who was about to start a yaga burning ignores her. The comment in the exegesis is valuable snakes, called Sarpasatra and requested him not to for the modern man whose thinking goes very often burn snakes and won the king’s heart. Thus he saved awry. The author writes; ‘Mandapal offers new his manes, forefathers or pitres. The exegesis has dimensions to humanism a man harbours. Questions great moral implications. ‘Many times, a man saves of genuine help and sacrifice highlight features of his forefathers from the clutches of curses, poverty mortals and immortals equally.
Load more

Recommended publications
  • Markandeya Puran
    MARKANDEYA PURAN ENGLISH INTRODUCTION Once Jaimini, a disciple of sage Veda Vyasa expressed his curiosity before Markand e'Oya - Lord! In the great epic Mahabharata, which was created by Veda Vyasa, description of Dharm,a Arth, Kama and Moksha appears to be intertwined at times and at other times, it appears to be separate from one another. Veda Vyasa had described the norms, the stages and the means to perform the duties in all the four stages. This epic contains cryptic knowledge of Vedas. Hence O great sage! I have approached you in order to grasp the full knowledge contained in Mahabharata with your help. Why did Lord take human incarnation even though He is the cause of the origin, perpetuation and destruction of the universe? How did Draupadi become the wife of five Pandavas? How did Balarama expiate for the sin of killing a Brahmin? How did Draupadi's sons give up their lives? Kindly narrate all these things in detail. ' Markandeya says- 'O Muni! Presently I am engaged in evening worship. Hence I do hnaovt e time to narrate these things in detail. But I am telling you about the birds which will narrate you the entire content of Mahabharata. Those birds will also remove all your doubts. Sons of the great bird Drona- Pingaksha, Vibodha, Suputra, Sumuk etc. stay in the caves among the hills of Vindhyachal. They are proficient in Vedas. Go and ask them, they will remove all your doubts.' Markandeya's words surprised Jaimini. To confirm, he asked again- 'It is surprising that the birds could narrate the content of Mahabharata just like human beings.
    [Show full text]
  • The Upanishads Page
    TThhee UUppaanniisshhaaddss Table of Content The Upanishads Page 1. Katha Upanishad 3 2. Isa Upanishad 20 3 Kena Upanishad 23 4. Mundaka Upanishad 28 5. Svetasvatara Upanishad 39 6. Prasna Upanishad 56 7. Mandukya Upanishad 67 8. Aitareya Upanishad 99 9. Brihadaranyaka Upanishad 105 10. Taittiriya Upanishad 203 11. Chhandogya Upanishad 218 Source: "The Upanishads - A New Translation" by Swami Nikhilananda in four volumes 2 Invocation Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other! Om. Peace! Peace! Peace! Katha Upanishad Part One Chapter I 1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. He had a son named Nachiketa. 2—3 When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve. 4 He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you. 5 Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him? 6 Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us.
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4
    The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 Books 13, 14, 15, 16, 17 and 18 Translator: Kisari Mohan Ganguli Release Date: March 26, 2005 [EBook #15477] Language: English *** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATA VOL 4 *** Produced by John B. Hare. Please notify any corrections to John B. Hare at www.sacred-texts.com The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 13 ANUSASANA PARVA Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] Scanned at sacred-texts.com, 2005. Proofed by John Bruno Hare, January 2005. THE MAHABHARATA ANUSASANA PARVA PART I SECTION I (Anusasanika Parva) OM! HAVING BOWED down unto Narayana, and Nara the foremost of male beings, and unto the goddess Saraswati, must the word Jaya be uttered. "'Yudhishthira said, "O grandsire, tranquillity of mind has been said to be subtile and of diverse forms. I have heard all thy discourses, but still tranquillity of mind has not been mine. In this matter, various means of quieting the mind have been related (by thee), O sire, but how can peace of mind be secured from only a knowledge of the different kinds of tranquillity, when I myself have been the instrument of bringing about all this? Beholding thy body covered with arrows and festering with bad sores, I fail to find, O hero, any peace of mind, at the thought of the evils I have wrought.
    [Show full text]
  • 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.
    [Show full text]
  • Yogavaasishta the Calm Down
    YOGAVAASISHTA Part V THE CALM DOWN 1. Background: We had seen in Prat II and III of our Series on Yogavaasishta that the venerated Vedic dictum: “Yatovaa imani bhutani jaayante Yena jaataani jeevanti” - Taittiriya Upanishad was the fundamental principle based on which Sage Vasishta designed the course of his talks in imparting philosophical wisdom to Lord Rama. After an opening discussion as an introductory to the subjects of detachment and intense longing for liberation, (Part I of this Series on Yogavaasishta), the sage dealt with Origination (Utpatti) of the visible universe (Jagat) and later its Sustenance (Sthiti) in accordance with the above scriptural statement. In the chapter on Creation (Part II in this Series) it was maintained that the origination of the universe was purely incidental to the mind of the onlooker. In the chapter on Sustenance (Part III in this Series) it was established that the universe draws its sustenance also from mind. Now it remains to be shown that the dissolution of the universe too is dependent on the mind of the seer. But could the dissolution, i.e. ending of the universe, depend on mind? If mind at all exists, the universe inevitably follows it one way or other - either by origination or by sustenance. So there is no possibility of the universe being annulled by the mind if the mind manages to continue its existence. For this reason it was repeatedly pointed out in the earlier chapters (refer to Part II and III of Yogavaasishta) that the universe would end only when the mind ended and there was no other way to dissolve the universe.
    [Show full text]
  • Page 1 of 28 Garuda Purana
    Garuda Purana Page 1 of 28 Garuda Purana LORD VISHNU'S INCARNATIONS Sutji once reached Naimisharanya in course of his pilgrimage. There he found numerous sages engaged in austerities and penance. All of them were delighted to find Sutji in their midst and considered it as a God sent opportunity to get their doubts related with religious topics cleared. Sage Shaunak was also present there and he asked Sutji --' O revered sage! Who is the creator of this world? Who nurtures it and who annihilates it in the end? How can one realize the supreme Almighty? How many incarnations the Almighty has taken till now? Please enlighten us on all these things, which are shrouded in mystery.' Sutji replied--' I am going to reveal to you the contents of Garuda Puran, which contains the divine tales of Lord Vishnu. This particular Puran is named after Garuda because he was the one who first narrated these tales to sage Kashyap. Kashyap subsequently narrated them to sage Vyas. I came to know about these divine tales from sage Vyas. Lord Vishnu is the supreme almighty and the source of all creations. He is the nurturer of this world and the annihilator as well. Though he is beyond the bondage of birth and death yet he takes incarnations to protect the world from the tyranny of sinners. His first incarnation was in the form of the eternal adolescent Sanat kumar and others who were all celibates and extremely virtuous.' 'Lord Vishnu took his second incarnation in the form of a boar (Varah) to protect the Earth from the mighty demon named Hiranyaksha, who had abducted her to Patal loka (Nether world).
    [Show full text]
  • The Life of Vidura
    Çré Padminé Ekädaçé Issue no: 15 28th June 2015 THe Life of Vidura Features THE BIRTH OF VIDURA Mahäbhärata ANIMANDAVYA CURSES YAMARAJA Mahäbhärata NO ONE EQUAL TO VIDURA Mahäbhärata PARTIALITY TOWARDS THE PANDAVAS Mahäbhärata VIDURA GOES FOR PILGRIMAGE Srila Sukadeva Goswami VIDURA’S RETURNING TO HASTINAPUR Srila Suta Goswami VIDURA WAS NEVER A ÇÜDRA His Divine Grace A .C. Bhaktivedanta Swami Prabhupada Issue no 15, Page — 2 nityaà bhägavata-sevayä princess was still struck with horror when the grim ascetic approached her. She turned pale with fright, although she kept her eyes open as Srila Vyasdeva and Mother Satyavati Srila Vyasdeva she conceived. Ambika gave birth to a blind child who was named Dhritarashtra. Ambalika delivered a pale child who was nevertheless effulgent and endowed with many auspicious marks on his body, and who was named Pandu in accord with Vyasadeva’s words. Soon after, the sage again came to the palace in order to approach Ambika for a second time. The queen was alarmed at the prospect of meeting again with the terrible-looking åñi. She went to a maidservant who was an intimate friend and asked that she take her place. Giving the servant her own ornaments and adorning her with the finest robes, she had her wait in the bedchamber for the sage. Although he knew everything the åñi entered the chamber as before. As soon as she saw the exalted sage the maidservant rose up respectfully. She bowed at his feet and had him THE BIRTH OF VIDURA sit down comfortably. After gently washing Sri Vaisampayana Muni his feet, the girl offered him many kinds of delicious foodstuffs.
    [Show full text]
  • Sri Krishna Kathamrita
    Sri Krishna Kathamrita Tav k QaaMa*Ta& TaáJaqvNaMa( tava kathämåtaà tapta-jévanam Bindu Fortnightly email mini-magazine from Gopal Jiu Publications Issue No. 205 Çré Çayana Ekädaçé 3 July 2009 Circulation 2,555 • No t By Co m p r o m i s e a N d Fl a t t e r y His Divine Grace A.C. Bhaktivedanta Swami Prabhupada • th r e e ty p e s o F Ki r t a N Srila Thakur Bhaktivinode • th e po w e r o F Ch a s t i t y A Puranic Story Highlights • se p a r a t i o N i N pu r i Vasudev Ghosh No t B y Co m p r o m i s e a N d Fl a t t e r y PAGE ONE TOP COLLUMN TWO His Divine Grace A. C. Bhaktivedanta Swami Prabhupada The best association is a sädhu, that is, a Krishna conscious person or one who is striving for spiri- tual realization. There are those who are striving for temporary things (asat). Matter and the body are temporary, and if one only engages oneself for bodily pleasure, one is conditioned by temporary things. But if one engages oneself in self-realization then one is engaged in something permanent (sat). Obviously, if one is intelligent he will associate with those who are trying to elevate themselves to the platform of self-realization through one of the various forms of yoga. The result will be that those sädhus, real- ized persons, will be able to sever ones attachment to material association.
    [Show full text]
  • The Mahabharata
    THE MAHABHARATA A Chapter by Chapter summary of the great Indian epic, as an aid to finding passages within the original 18 Volumes. Written by Duncan Watson. 14-Dec-92 THE MAHABHARATA Translations by Kisari Mohan Ganguli and Pratap Chandra Roy. The Pratap Chandra Roy version published by Munshiram Monoharlal, New Delhi, India (Post Box 5715, 54 Rani Jhansi Road, New Delhi-55): Third edition, September 1972. Mahabharata was written down by the great sage Krishna Dvaipayana (Vyasa) about 5000 years ago. It records events that occurred at the transition from the Bronze (Dwapara Yuga) to Iron Age (Kali Yuga). It tells of a battle between two great Indian ruling families, brought about through a game of dice, which resulted in great destruction. There are 18 Volumes or Parva's (there are 18 Chapters in the Bhagavad Gita, the battle last 18 days): Book Volume Part I I Adi Parva Introduction of characters, including birth and lineage. II II Sabha Parva Dicing and exile of the Pandava's. III I Vana Parva Adventures of Pandava's in the forest. (Includes the Ramayana.) III IV II Virata Parva Pandava's 13th year of exile. IV V Udyoga Parva Declaration of war. V VI Bhishma Parva Battle begins. First ten days, until Bishma (Generalissimo of Kuru army) falls. The Bhagavad-Geeta occurs at the start of this part. VI VII Drona Parva Next five days, until Drona is slain. VII VIII Karna Parva Two more days, until death of Karna. IX Salya Parva Salya falls after half a day. End of battle with most of hero's slain, including Duryodhana.
    [Show full text]
  • Introduction to Vedic Knowledge
    Introduction to Vedic Knowledge Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2012 Parama Karuna Devi All rights reserved. Title ID: 4165735 ISBN-13: 978-1482500363 ISBN-10: 148250036 : Jagannatha Vallabha Vedic Research Center +91 94373 00906 E-mail: [email protected] Website: www.jagannathavallabha.com http://www.facebook.com/pages/Parama-Karuna-Devi/513845615303209 http://www.facebook.com/JagannathaVallabhaVedicResearchCenter © 2011 PAVAN PAVAN House Siddha Mahavira patana, Puri 752002 Orissa Introduction to Vedic Knowledge TABLE OF CONTENTS 1. Perspectives of study The perception of Vedic culture in western history Study of vedic scriptures in Indian history 2. The Vedic texts When, how and by whom the Vedas were written The four original Vedas - Samhitas, Brahmanas, Aranyakas Upanishads 3. The fifth Veda: the epic poems Mahabharata and Bhagavad gita Ramayana and Yoga Vasistha Puranas 4. The secondary Vedas Vedangas and Upavedas Vedanta sutra Agamas and Tantra Conclusion 3 Parama Karuna Devi 4 Introduction to Vedic Knowledge The perception of Vedic culture in western history This publication originates from the need to present in a simple, clear, objective and exhaustive way, the basic information about the original Vedic knowledge, that in the course of the centuries has often been confused by colonialist propaganda, through the writings of indologists belonging to the euro-centric Christian academic system (that were bent on refuting and demolishing the vedic scriptures rather than presenting them in a positive way) and through the cultural superimposition suffered by sincere students who only had access to very indirect material, already carefully chosen and filtered by professors or commentators that were afflicted by negative prejudice.
    [Show full text]
  • Sri Krishna Kathamrita
    Sri Krishna Kathamrita Tav k QaaMa*Ta& TaáJaqvNaMa( tava kathämåtaà tapta-jévanam Bindu Fortnightly email mini-magazine from Gopal Jiu Publications Issue No. 203 Çré Päëòavä Nirjala Ekädaçé 3 June 2009 Circulation 2,475 • “Co m e t o In d I a ” His Divine Grace A.C. Bhaktivedanta Swami Prabhupada • Sri Guru Reciprocates in All Rasas Srila Bhaktisiddhanta Saraswati Thakur Prabhupada • Ho w Kr I s H n a 's me r C y ma n I f e s t s Highlights Srila Thakur Bhaktivinode • tH e st o r y o f ma n d a v y a mu n I humor of the sweetness of divine amour). Realized by “Co m e t o In d I a ” PAGE ONE TOP COLLUMN TWO His Divine Grace A. C. the method of the rasa of parental affection, Sri Gurudev Bhaktivedanta Swami Prabhupada reveals himself as Nanda-Yashoda. In the rasa of friendly I mentioned to His Divine Grace that air fares will affection he is Sridama-Sudama. In the rasa of the devo- be increased next year due to the petrol shortage, and tion of servants to the master, the lotus feet of Sri Guru act this might affect the number of devotees who attend as Chitrak-Patrak. The consideration of all these äçrayas, the Gour Purnima festival. Prabhupada asked me, devotees, about the viñaya, Krishna, rises naturally in the “How much foodstuffs have you eaten in your whole heart as one progresses in the service of Sri Guru. These life?” Quite a lot I had to admit, not understanding subjects do not manifest themselves in the course of any why he asked this question.
    [Show full text]
  • Rishi Angirasa and His Contribution to Indian Literature
    Vol. 26 Veda -Vidyā July -December 2015 ISSN-2230-8962 Rishi Angirasa and his contribution to Indian Literature - Aditya Anguras It is interesting to note that the rsi's ( rishi's) of the Veda are brahmavit (knower's of Brahman). They are known as mantra-seers or mantra-drashtarah. What they see is within their own consciousness. They have been able to cognize the veda within the akshara ( from a= not + ksi = to destroy or perish) or the Absolute; others discuss this as avyakta (some write avakyartha - from a = not and vak =spoken) or the unmanifest, pure awareness, pure consciousness. What is of interest to me, is the names of the rishi's and the significance there of… just as a black smith, perhaps named Jim, came to be known as Jim Smith, like that the actions or qualities of person is then given to that person in name. Same with the rishi's we have been most fortunate to read. If I may let me offer a few names I find delightful and ask you to consider the rishi's, muni's, swami's you have read, and offer their names and root forms or origin of their names [if you choose to participate]. One of my favorites - Vishwamitra, the seer of gayatri in the Rk Ved ( Rig Veda) is from Vis or to enter or pervade, Visva some say is the SELF in the individual form, and others say Visva means universe + mitra or friend. Combined we have the friend that pervades all, friend of the universe. Valmilki - the author of the Ramayana, is from 'Valmika' meaning an ant- hill.
    [Show full text]