Epics in Imprints-1.pdf - Vivekananda Kendra Prakashan

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VIVEKANANDA KENDRA PATRIKA SYNOPSIS VIVEKANANDA KENDRA PATRIKA August 2003 – January 2004 Vol.32 No.2 Next issue 64 th Issue BALA BHARATAM Child in India; its Past, Present and Prospects A perfect Jnani is compared to a child in the Upanishads, because of its purity and innocence. Worshipping Sri Krishna, Ganesha, Kartikeya and Devi as a child is a Puranic tradition. Prahlada, Dhruva, Jnanasambandha, Adi Shankara, Lava and Kusha and a number of child prodigies find place in our history and mythology. India has a special way of looking at the factors that go to make a healthy child. Pre-Natal and Post-Natal samskaras (rituals) help children grow healthily in the physical, emotional, social and spiritual spheres. In free India, education, nutrition and health programmes for children, special opportunities for their growth and for nurturing their talents have grown. Child prodigies, special children, girl children etc. receive focussed attention. Child labour problems, partly true, partly exaggerated, have caught the attention of the media. What prospects does the future India told for its children, interms of environmental cleanliness, job, educational and employment opportunities and health facilities? All these topics are sought to be dealt with, in the forthcoming issue of the Vivekananda Kendra Patrika
The All India character of the myths is the first and foremost feature to be indicated. If there is any common core of Indian Literature if there are materials that are shared by Indians all over the country, it is the mythology of India. That the main components of this body of mythology is derived from the Sanskrit epics or Puranas or the Buddhist lore do not make it sectarian or even communal in the pejorative sense. They have created a deep structure of perceptions on which are constructed new usages and allegories, fables and parables, types and archetypes. These deep structures have become a part of the psyche of the whole literary community, irrespective of the levels of education, among them and the ideology and religious faith that divide them in varying degrees. Their presence in the subconscious and the unconscious of the community is partly manifested in the proverbs and idioms, and certain lexical items within which the myths lie dormant and sometimes almost in unrecognizable forms, only to come to life at the magic touch of the proper person. They are the part of the semantic structure of the language and they are materials which penetrate into languages quite often creating ambiguity and misunderstanding. Myths then are even more a strong binding force than the materials of history. The history used by the Indian authors was more often than not conformed to a particular region to which the authors were emotionally ALL INDIA CHARACTER OF MYTHS SISIRKUMAR DAS FEBRUARY - AUGUST 2003 attached. The STOFF of historical plays and narratives was derived mainly from regional histories. The stoff provided by mythology, was more universal, relatively more widely known. Further, myths by their very nature are secular; they are stories about gods and heroes, stories coming down from the antiquity and therefore parts of the cultural heritage of a given society. Firdausi the great Persian poet celebrated the exploits of the kings of Persia long before its Islamisation; his own faith in Islam did not stand against his love for the Pre-Islamic past of his country. The European Christian poets could respond fondly to their pagan heritage without any qualms as they accepted their Greco-Roman heritage, not only as legitimate but also as natural. In India too despite the narrowness of certain scholars or fanatical iconoclasts, myths irrespective of their Hindu or non- Hindu sources Indian or non Indian provenance have been always admired by writers and by the readers cutting across religious differences. The other point is that mythological themes are recurrent in Indian drama and poetry but are rarely used in prose narrative. The history themes are frequent in prose narrative as in the drama and in poetry. The novels for example refuse to accommodate as it were mythological themes unless worked out allegorically. Myths contain in them an association of ancientness, if not an element of transcendental
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1 FEBRUARY - JULY 2003 Registered w
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SYNOPSIS FEBRUARY - JULY 2003 VIVEK
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Invocation Invocation 11 FEBRUARY -
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17. Understanding the Common Thread
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FEBRUARY - JULY 2003 6. The Mahabha
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1) 1) Introduction Introduction Viv
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19 EDITORIAL The narrative dimensio
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21 EDITORIAL is vital to the destin
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23 EDITORIAL relevant in the advait
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25 EDITORIAL Let myth interrogate i
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27 EDITORIAL be altered. Swami Vive
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29 EDITORIAL of religions (indeed t
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RAMAYANA IN KASHMIRI LITERATURE AND
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RAMAYANA IN MANIPURI LITERATURE AND
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RAMAYANA IN ORIYA LITERATURE ORAL T
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legend”. Tagore was, however, rig
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Khmer life, played at feasts, figur
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THE RAMAYANA: ITS CHARACTER, GENESI
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VIVEKANANDA KENDRA PATRIKA THE RAMA
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VIVEKANANDA KENDRA PATRIKA can stil
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VIVEKANANDA KENDRA PATRIKA THE RAMA
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VIVEKANANDA KENDRA PATRIKA Introduc
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VIVEKANANDA KENDRA PATRIKA describe
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VIVEKANANDA KENDRA PATRIKA than to
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VIVEKANANDA KENDRA PATRIKA ANCIENT
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VIVEKANANDA KENDRA PATRIKA The Rama
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VIVEKANANDA KENDRA PATRIKA The Vedi
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VIVEKANANDA KENDRA PATRIKA all comp
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VIVEKANANDA KENDRA PATRIKA THE PURA
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Introduction : 1 FEBRUARY - AUGUST
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glory of gods is due to that Eterna
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1 FEBRUARY-AUGUST 2003 THE TRIBAL V
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‘FROM GANDHIJI TO GONDS EVERYONE
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In Chhatisgarh also the popularity
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BOX ITEM TAGORE ON THE RAMAYANA 7 F
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RAMA-KATHA AMONG THE TRIBAL COMMUNI
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We live in an objective world of pl
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13 FEBRUARY-AUGUST 2003 A piece fro
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1 FEBRUARY-AUGUST 2003 THE TRIBAL V
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The epics, aptly described by Jawah
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AN ORISSA FOLK TALE T.B.NAIK Orissa
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The tribes of the plains such as th
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EPIC LITERATURE PRODUCES AN EPIC LI
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AN ASSAMESE FOLKSTORY The most impo
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RAMANA MAHARSHI REFERS TO PURANAS T
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VIVEKANANDA KENDRA PATRIKA the triu
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VIVEKANANDA KENDRA PATRIKA backgrou
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VIVEKANANDA KENDRA PATRIKA which is
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Out of two types of women, describe
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Afair glimpse of the beautifully si
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In another popular story (which has
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Vyasa and Vidura The Mahabharata is
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was told it was because as a little
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VIVEKANANDA KENDRA PATRIKA it from
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VIVEKANANDA KENDRA PATRIKA been ada
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VIVEKANANDA KENDRA PATRIKA Mahal Ma
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VIVEKANANDA KENDRA PATRIKA real fre
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VIVEKANANDA KENDRA PATRIKA Tamil Pr
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VIVEKANANDA KENDRA PATRIKA ethics i
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VIVEKANANDA KENDRA PATRIKA epic rem
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VIVEKANANDA KENDRA PATRIKA 9) There
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VIVEKANANDA KENDRA PATRIKA Puranas
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1 FEBRUARY - AUGUST 2003 THE TIRUKK
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SRI AUROBINDO ON RELIGION FOR THE C
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symbols, it is not in its essential
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1. Dharma or duty is the basis of P
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ole in Puranic ethics. “As a man
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11 FEBRUARY - AUGUST 2003 IMPACT OF
Page 138 and 139: Murugan, Arundhati were part of the
Page 140 and 141: RAMAYANA IN THE ARTS OF ASIA KAPILA
Page 142 and 143: 10. Pre-Valmiki references are foun
Page 144 and 145: 19. The Ramayana theme is found in
Page 146 and 147: many dimensions in time. A single s
Page 148 and 149: 23. Ganesa Gita 24. Suta Gita 25. Y
Page 150 and 151: MINOR SCIENCES, PRACTICES AND TOPIC
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Page 174 and 175: Man is a bundle of activities. Mind
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Page 180 and 181: ETHIC OF THE RAMAYANA ANANDA K.COOM
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Page 184 and 185: 11. In Rajasthan many communities r
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Page 194 and 195: Colonial Paradigm FEBRUARY - AUGUST
Page 196 and 197: so that the deep, diachronic struct
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Page 202 and 203: note that the Natyasastra is also c
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Page 206 and 207: HEROES IN EPICS Rama and Ravana Sis
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Page 210 and 211: It is not only the great heroes lik
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Page 216 and 217: According to another folksong in th
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