DOCSLIB.ORG

Iravan Indrasena I. Indrasena Ii. Indrasena Iii. Indrasena Iv

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Iravan Indrasena I. Indrasena Ii. Indrasena Iii. Indrasena Iv INDRAPOJA 331 IRAVAN 1 Kiskus in extent. Then Maya went to the mountain 11). Indrasena served her husband for 100 years. 11 Mainaka to the west of Mount Kailasa, where M.B. Virata Parva, Chapter 21, Verse ). in the pool called Bindu he had stored a large quantity INDRATAPA. An Asura, who was a devotee of Varuna. of gold and gems. Maya brought those materials as (M.B. Sabha Parva, Chapter 8, Verse 15) . also a conch called Devadatta from there and built the INDRATlRTHA. A sacred place on the banks of the most beautiful palace in the world at Indraprastha. river Sarasvati. It was here that Indra performed 100 Within the palace were made many a beautiful pool and yajfias. (M.B. Salya Parva, Chapter 48, Verse 49) . various patterns with galleries etc. in glass. It was built INDRATOYA. A river near Mount Gandhamadana. so beautifully and in such a manner as to create, at the Bathing in the river and staying there for three nights very sight, the illusion that there was water where there is tantamount to performing the horse sacrifice. (M.B. was really no water and vice versa. It took fourteen mon- Anusasana Parva, Chapter 25, Verse 11). ths to complete the construction of that most beautiful INDRAVAHANA. King Kakutstha of the Iksvaku model of architecture. (M.B. Sabha Parva, Chapters dynasty made Indra his vehicle in the form of an ox 1-3). and fought the Asuras thus. Hence the name Indra- 3) Vajra, son of Aniruddha of the Yadava dynasty vahana. (See under Kakutstha) . was made master of Indraprastha after the time of the INDRAVARMAN. A King ofMalava, he fought on the Pandavas. (M.B. Mausala Parva, Chapter 7, Verse side of the Pandavas, and got killed by an elephant 11). called As vatthama. (M.B. Drona Parva, Chapter 190, INDRAPUJA. This puja (Indra-worship) is also Verse 15). called Indrotsava. It was during the reign of Vasu, INDROTA (INDRODA). A sage, son of Suka, the a king of the lunar dynasty that Indrotsava began great sage, and also called Saunaka. Janamejaya, son being celebrated in an organised manner. Pleased at of King Pariksit once killed a brahmin, and af once the long penance of Vasu, Indra appeared to him and Brahmahatya (sin of having killed a brahmin) seized presented a Venudanda. Vasu planted the danda on the King. The King lost all mental peace at this and earth and conducted Indrapuja. Thenceforward raising sought the advice of fnany sages for redemption from the Venudanda became the first item in celebrating the sin, and Indrota (Saunaka) advised him to go on a Indrotsava. The staffis decorated with flowers, sandal, pilgrimage and perform righteous duties (dharma) . garlands etc. To the top of the staff is attached the The King acted accordingly and got rid of the sin of form of a Harhsa and offerings are given to it. The killing the brahmin. This story occurs under the title reason for this is the fact that it was in the form of a Indrotapariksitlyam in Santi Parva in three chapters. Harhsa that Indra appeared to Vasu. Pleased by the (Chapters 150-152). of Indra as Indrapuja Vasu, announced follows : If INDROTSAVA. See under Indrapuja. men, and especially kings worship me in the manner INDUPRABHA. See under Malayaprabha. done by Vasu, prosperity and welfare will accrue to INDUMATl I. Daughter of Candrasena, King of them and to their kingdoms. (M.B. Adi Parva, Chapter Simhala and his queen, Gunavatl. (See under Candra- 63). sena) . INDRASENA I. A son of King Nala. (M.B. Vana INDUMATl II. Mother of Nahusa. (See under Parva, Chapter 60, Verse 23). Nala had also a daughter Nahusa) . called Indrasena. INDUMATl III. Wife of Raghu. INDRASENA II. Son of King Pariksit. (M.B. Adi IRA I. One of the wives of Kagyapa. Aditi, Did, Parva, Chapter 94, Verse 55) . Danu, Arista, Surasa, Khasa, Surabhi, Vinata, Tamra, and were the wives of INDRASENA III. Mahabharata, Sabha Parva, Chapter Krodhavasa, Ira, Kadru Muni Grass 33. Verse 30 refers to one Indrasena, charioteer of Kasyapa. on earth originated from Ira. (Agni the Pandavas. He accompanied the Pandavas in their Purana, Chapter 19) . forest life. IRA II. There was a devi called Ira the (M.B. Vana Parva, Chapter 1, Verse 11). among When the Pandavas arrived at Mount Gandhamadana attendants of Kubera. (M.B. Sabha Parva, Chapter 10, Verse they left Indrasena with Subahu, the Pulinda King. 11). A river. is to have (M.B. Vana Parva, Chapter 140, Verse 27). After IRAMA. Sage Markandeya reported once seen this river in the stomach of child Krsna. some time the Pandavas sent him to Dvaraka. (M.B. Verse 104. Also see under Virata Parva, Chapter 4, Verse 58) . Indrasena was (Vana Parva, Chapter 188, present at the wedding of Abhimanyu which was Markandeya) . A son born to of the damsel celebrated in the city of Upaplavya. (M.B. Virata IRAVAN. Arjuna serpent Parva, Chapter 72, Verse 23). (Nagakanya) named Ulupi. (For genealogy see under Arjuna) . INDRASENA IV. A King who fought on the side of 1 Birth. to the laid Pancali ) According practice down theKauravas. (M.B. Drona Parva, Chapter 156, Verse used to live with each husband for one turn. 122). year by When she was living with one husband the other four INDRASENA I. Name of Pancali in her former birth. husbands had no admission there. When once Arjuna under . (See Pancali) wanted his arms to redeem the cows of a brahmin INDRASENA 1 1 . Daughter of King Nala. stolen by thieves he entered the apartment of Dharma- INDRASENA III. Nalayanl, a princess of Anga. She putra where the arms had been kept and took them. was married by the sage Rsyasrnga. (See under For thus having entered, against rules, the apartment Rsyasrriga). (M.B. Vana Parva, Chapter 113, Verse then kept by Dharmaputra and Pancali, Arjuna had to i Kisku means a cubit. "Kiskur haste" (Amara)..
Load more

Recommended publications
  • The Mahabharata
    ^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds.
    [Show full text]
  • 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.
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4
    The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4 Kisari Mohan Ganguli The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4, by Kisari Mohan Ganguli 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 Bk. 4 Author: Kisari Mohan Ganguli Release Date: April 16, 2004 [EBook #12058] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATAM, BK. 4 *** Produced by John B. Hare, Juliet Sutherland, David King, and the Online Distributed Proofreading Team The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 4 VIRATA PARVA Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] Livros Grátis http://www.livrosgratis.com.br Milhares de livros grátis para download. THE MAHABHARATA VIRATA PARVA SECTION I (_Pandava-Pravesa Parva_) OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word _Jaya_ be uttered. Janamejaya said, "How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity[1], spend her days unrecognised?" [1] _Brahma Vadini_--Nilakantha explains this as _Krishna-kirtanasila._ Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata.
    [Show full text]
  • Strength for Today and Bright Hope for Tomorrow Volume 11: 11
    LANGUAGE IN INDIA Strength for Today and Bright Hope for Tomorrow Volume 11 : 11 November 2011 ISSN 1930-2940 Managing Editor: M. S. Thirumalai, Ph.D. Editors: B. Mallikarjun, Ph.D. Sam Mohanlal, Ph.D. B. A. Sharada, Ph.D. A. R. Fatihi, Ph.D. Lakhan Gusain, Ph.D. Jennifer Marie Bayer, Ph.D. S. M. Ravichandran, Ph.D. G. Baskaran, Ph.D. L. Ramamoorthy, Ph.D. Women in Mahabharata: Fighting Patriarchy Maneeta Kahlon, Ph.D. ======================================================== Vyasa’s Portrayal of Women Vyasa casts his women—Kunti, Draupadi, Gandhari, Shakuntala, Devayani, Savitri, Damayanti— both in the heroic mould and as victims and practitioners of elements of patriarchy The image of women in the original stratum of the epic is that which is etched out in the words of Shakuntala, as she upbraids Dushyanta for fickleness, contesting patriarchy and traditions of gender relations. ―A wife is a man‘s half, A wife is a man‘s closest friend; A wife is Dharma, Artha and Karna, A wife is Moksha too . A sweet-speaking wife is a companion in happy times; A wife is like a father on religious occasions; A wife is like a mother in illness and sorrow. The wife is a means to man‘s salvation . Happiness, joy, virtue, everything depends on her.‖ Citation Study of Male Authority and Subordination This paper is a study of the three central characters of Mahabharata and how they deal with male authority and subordination. The characters of Kunti, Gandhari, Draupadi conform to the elements of Stridharma while also manifesting exigent actions. Language in India www.languageinindia.com 11 : 11 November 2011 Maneeta Kahlon, Ph.D.
    [Show full text]
  • 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.
    [Show full text]
  • A Comprehensive Guide by Jack Watts and Conner Reynolds Texts
    A Comprehensive Guide By Jack Watts and Conner Reynolds Texts: Mahabharata ● Written by Vyasa ● Its plot centers on the power struggle between the Kaurava and Pandava princes. They fight the Kurukshetra War for the throne of Hastinapura, the kingdom ruled by the Kuru clan. ● As per legend, Vyasa dictates it to Ganesha, who writes it down ● Divided into 18 parvas and 100 sub­parvas ● The Mahabharata is told in the form of a frame tale. Janamejaya, an ancestor of the Pandavas, is told the tale of his ancestors while he is performing a snake sacrifice ● The Genealogy of the Kuru clan ○ King Shantanu is an ancestor of Kuru and is the first king mentioned ○ He marries the goddess Ganga and has the son Bhishma ○ He then wishes to marry Satyavati, the daughter of a fisherman ○ However, Satyavati’s father will only let her marry Shantanu on one condition: Shantanu must promise that any sons of Satyavati will rule Hastinapura ○ To help his father be able to marry Satyavati, Bhishma renounces his claim to the throne and takes a vow of celibacy ○ Satyavati had married Parashara and had a son with him, Vyasa ○ Now she marries Shantanu and has another two sons, Chitrangada and Vichitravirya ○ Shantanu dies, and Chitrangada becomes king ○ Chitrangada lives a short and uneventful life, and then dies, making Vichitravirya king ○ The King of Kasi puts his three daughters up for marriage (A swayamvara), but he does not invite Vichitravirya as a possible suitor ○ Bhishma, to arrange a marriage for Vichitravirya, abducts the three daughters of Kasi: Amba,
    [Show full text]
  • 10 SPIRITUAL QUALITIES of HIGHLY SUCCESSFUL PEOPLE
    10 SPIRITUAL QUALITIES of HIGHLY SUCCESSFUL PEOPLE RAJA YOGA SUTRAS 2.30-32 YAMAS - Abstentions 1) Ahimsa – Non-violence “Ahimsa Parama Dharmo” – “Non-violence is the highest moral duty.” “The principle of non-violence encompasses all other moral principles. The abstention of meat-eating is one of the pillars of non-violence…When a person abstains from harming other living beings, especially by giving up meat-eating, then he in turn is never put into danger by other creatures, even if he is in the densest jungle. The word (in Sanskrit) for meat is ‘mamsa.’ ‘Mam’ means ‘me’ and ‘sa’ means ‘he.’ Therefore ‘mamsa’ means ‘me, he will eat.’ In other words, those who eat the flesh of animals will themselves be eaten later on by the same animals. Abstention from intentionally injuring all living beings is the highest form of spirituality, the highest practice of self-control. and the most valuable gift which can be given to others. Indeed the glory of living a life of non-violence could not be fully expounded, even if a person were to go on speaking on the subject for a thousand years.” - Mahajan Bhishmadeva, Mahabharata, Anusasana Parva 2) Satya – Truthfulness “Truth is the highest moral principle because all other good qualities rest upon it. Once, Truthfulness was placed on one side of a scale and all other spiritual and moral practices were placed on the other. Truth was seen to be heavier.” - A brahmana speaking to Maharaja Ikshvaku (story told by Mahajan Bhishmadeva, Mahabharata, Shanti Parva) “Hear from me about the higher principles of spirituality and morality…Even Truth should not be uttered when it will produce an adverse result…According to scripture, it is highly virtuous to tell a lie in order to save one’s own life, or the life of another, especially a king or brahmana, or to save one’s wealth …In all cases, the highest virtue lies in not harming other creatures…Untruth which protects an innocent person from harm should be considered truth…Any act free from the motive to injure others is true morality.
    [Show full text]
  • SRUTAYUS in SRUTAYUS III. a Ksatriya King. SRUTAYUS IV
    SRUTAYUS in 743 STHULASIRAS I once a thief of (vii) Another battle was fought between Srutayus and leaves, roots and fruits, day. The pearl, bronze will have Arjuna. (M.B. Drona Parva, Chapter 92, Verse 36) . coral, copper, silver, iron, and stone, rice for Those (viii) Srutayus was killed by his own cudgel. (Maha- to eat millet (Kananna) twelve days. bharata, Drona Parva, Chapter 92, Verse 54). (See who steal food products, vehicle, bed, chair, flowers, also under Srutayudha). fruits, roots etc. will be made to eat Pancagavya SRUTAYUS III. A Ksatriya king. He was born from a (Milk, curd, butter, urine and dung of cow). He who portion of the Daitya, Krodhavasa. We get the follow- steals grass, firewood, tree, dried rice, saccharum, ing details about him from Mahabharata: cloth, hide, meat etc. will have to be made to fast for (i) Srutyayus was the re-birth of Krodhavasa, the three days. Daitya. (M.B. Adi Parva, Chapter 67, Verse 64). STHAIVDILEYU. A son born to Raudrasva, the third a Puru. The celestial maid Misrakesi was the (ii) Srutayus, who was Maharatha (a great warrior) son of King was present at the Svayarhvara of Draupadi. (M.B. mother of Sthandileyu. This Sthandiltyu was a great Verse Adi Parva, Chapter 185, Verse 21 ). archer. (Mahabharata, Adi Parva, Chapter 94, (iii) This Srutayus was a member of Yudhisthira's 8). assembly. (M.B. Sabha Parva, Chapter 4, Verse' 28). STHAftU I. Siva, the son of Brahma. The eleven (iv) On the first day of Bharata battle, there was a Rudras were born from Sthanu.
    [Show full text]
  • Sanjaya I Sanjaya
    SANJAYA I 684 SANJIVA were 3) Other details. (xix) Sanjaya told Dhrtarastra about those who sacrifice alive on the side of the Kauravas. Karna (i) Saiijaya stood as the host in the Rajasuya ( Parva, of Yudhisthira, and received the guests and showed Chapter 7). took as a them hospitality. (M.B. Sabha Parva, Chapter 35, (xx) Satyaki Sanjaya captive. ( Salya Parva, Verse 6). Chapter 25, Verse 57). in the Due to the of (ii) When the Pandavas were defeated game (xxi ) blessings Vyasa Sanjaya escaped of dice and were sent to the forest Sanjaya came to from the captivity of Satyaki. (Salya Parva, Chapter Dhrtarastra and reviled him. (Sabha Parva, Chapter 27, Verse 39) . Strl 81, Verse 5). (xxii) Sanjaya consoled Dhrtarastra. (M.B. Parva, the Pandavas were Verse (iii) Vidura got angry because Chapter 1, 23). he entrusted with the of sent to live in the forest, and leaving the Kauravas (xxiii) Yudhisthira Safy'aya duty also went to the forest. Knowing that Vidura was in post-war-reconstructions. (M.B. Sand Parva, Chapter and the Kamyaka forest, Dhrtarastra sent Sanjaya 41, Verse 11). with brought Vidura back. (M.B. Vana Parva, Chapter 6, (xxiv) Towards the close of his life Saiijaya went Verse 5). Dhrtarastra and Gandhari to the forest. (Asramavasika (iv) Sri Krsna and the others vowed at the Kamyaka- Parva, Chapter 15, Verse 8) . vana to kill Duryodhana. Sanjaya gave Dhrtarastra (xxv) On the first day of this journey to the forest, that reached the basin of the river On that a detailed description of Vow.
    [Show full text]
  • A Study of Epic of Mahabharata
    WOMEN, SELFHOOD AND SOCIAL INSTITUTIONS:... Man In India, 97 (26) : 495-506 © Serials Publications WOMEN, SELFHOOD AND SOCIAL INSTITUTIONS: A STUDY OF EPIC OF MAHABHARATA Jayashree Ambewadikar* Abstract: The epic of Mahabharata is an important and as old as 4-8 BCE that narrates about the Kuru dynasty, Kurukshetra War and also the philosophical and devotional aspects of life cycle. The epic has central contribution of women in all aspect of life. Here the question is how do we locate women in the social institutional framework and what is their selfhood in the whole epic. This paper tries to study this issues with theoretico-analytical framework of socio-anthropological, indological and feminist perspective to analyse location of women in the social institutions like family, marriage, kinship, caste system/varna system, education, polity and economy along with existence of customs, traditions, organisations etc. to be strictly followed by women and at the same time analyse how women’s selfhood is evolved within the structure of power and authority throughout the epic of Mahabharata. Keywords: Women, Selfhood, Power, Social Institutions, Mahabharata, India. INTRODUCTION The epic Mahabharata is an important epic in the world and as old as 4-8 BCE. Mahabharata is not the product of one or a few authors, but the results of the combined efforts of poets of many generations. The epic narrates the Kuru dynasty, the Kurukshetra War and also philosophical and devotional aspects of life cycle. The epic is about the struggle of succession for the Kuru dynasty of Hastinapura. The fight of succession is between the two branches of the Kuru family.
    [Show full text]
  • Contents Chap
    CONTENTS CHAP. PAGE I. THE EARLY NARRATIVE POETRY OF INDIA . 1 II. THE RECORDS OF THE INDIAN HEROIC AGE . 15 III. THE CHRONOLOGY OF THE HEROIC AGE OF INDIA 33 IV. EARLY INDIAN MINSTRELSY /ND HEROIC POETRY ....... 48 V. THE COMMON CHARACTERISTICS OF HEROIC POETRY ....... 70 VI. UNHISTORICAL ELEMENTS IN HEROIC POETRY . 91 VII. SOCIETY IN THE HEROIC AGE OF INDIA (I) . 114 VIII. SOCIETY IN THE HEROIC AGE OF INDIA (II) . 144 IX. GOVERNMENT IN THE HEROIC AGE . 170 X. RELIGION IN THE HEROIC AGE OF INDIA . 194 XI. CONCLUSION ...... 218 NDEX ......... 227 PREFACE TT\ISRAELI somewhere asserts that experience is less than nothing to a creative mind, and that almost everything that is great has been done by youth. The theory for but it is may not hold good latter-day society ; eminently applicable to a particular stage in the history of almost every nation. In such a state of society the energy and exuberance of youth find expression in vigorous action, *n deeds of might and valour. The individual asserts himself against old bonds and old ties, which are replaced by new. " " Yet for what we call a Heroic Age something more is necessary. The heroism must be there ; but the hero must have someone to commemorate his acts. This record of his deeds is not a product of the imagination or the brain of a later time it there then the ; originates and with performance of the heroic action. We have extant such poetic records in the literature of various countries, poems which though " widely separated from one another both in date and place " of origin present strikingly similar features.
    [Show full text]
  • Shiva ≡ the Supreme
    || || ॐ नमो भगवते वासुदेवाय || नमः || ी कृ णाय Shiva ≡ The Supreme It is a foregone conclusion in Advaita Vedanta that Vishnu = Shiva. Why then point to scriptural passages that extol Shiva (also) as the Supreme? There is one purpose, though not very lofty. Most Hindus grow up in families that read the Ramayana and the Gita, celebrate festivals like Ramanavami and Gokulashtami, and make a pilgrimage to Tirupathi. This does not go unnoticed by some Vaishnavas, who time and again selectively quote the scriptures to ‘prove’ that Vishnu alone is the Supreme, and that Shiva is an ‘inferior’ deity. They (often) go on to claim that Vishnu is to be exclusively worshipped, suggesting that worshipping Shiva is less recommended in the Scriptures – or worse, that it may actually be ‘wrong’ to do so! As this issue keeps popping up repeatedly, this present write-up will (hopefully) end any doubts in that regard. Only two Scriptures will be cited here, which are accepted by all Hindus – the Mahabharata and the Yajur-Veda. The English translation of a verse will be supplied first, after which will follow (in most cases) its Sanskrit transliteration (saMskRRitam ) in the ITRANS format. The translation of the Mahabharata by Kisari Mohan Ganguli has been used almost verbatim, with negligible changes. Unless otherwise specified, “Shiva” will refer to the Being who resides in Kailasa, has a Blue Throat, uses Nandi for a vehicle, etc.; and “Vishnu” will denote the Being who resides in Vaikuntha, bears the Kaustubha gem, uses Garuda for a vehicle, etc. If one wants to skip the explicit details and directly obtain the conclusion, please visit the last Section V below.
    [Show full text]