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Who is Manas? Manas is no mere man but a hero of mythic proportions, the protagonist of the Manas Epos. The Manas Epos is hailed as the classic centerpiece of Kyrguz literature, the encyclopaedia of Kyrgyz culture, the touchstone of the Kyrgyz spirit. It is the longest epic poem in the world with close to half a million lines.
Today, the Kyrgyz Manas is one of the most celebrated epic heroic poems in the world. At the turn of the new millennium it was appointed a UNESCO ‘Masterpiece in the Oral and Intangible Heritage of Mankind’, signalling its global significance. It sits alongside Homer’s Iliad and Odyssey, or the South Asian Mahābhārata and Rāmāyana, although politics and language have during the twentieth century conspired against allowing it to become as well known. In contrast to previously published material, this book focuses on one septegenarian contemporary performer, Saparbek Kasmambetov who inherited the oral tradition of his culture, adding details and other elements to his storytelling, as he saw fit. Consequently, the volume does not offer a literal translation in poetic form, but is presented as a story – as originally intended; the contextual/historical account situates Soviet/Kyrgyz with Western accounts of Manas and other epic heroic poetry. Part I offers a translation of seven episodes from the Manas, as sung by Saparbek, with accompanying CDs – the translations of all the episodes being based on the recordings. Part II comprises three chapters examining oral epic poetry and the Manas; the Kyrgyz Manas recorded, performed and studies; finally, a study of Saparbek Kasmambetov – the performer. The accompanying plates are the work of Gouljan Arslan, Saparbek Kasmambetov’s granddaughter.
Akylay Baimatova translated Epos Manas into English using Mar Baijiev's Russian translation as a guide. There are very few translations of this work available in English and the versions that are available do not do a work of this magnitude justice.Akylay is a native Kyrgyz who grew up studying verses of Epos Manas and celebrating its epic stories. This project started from Akylay's desire to teach her own American children (who only speak English) about their Kyrgyz family history and the rich culture of a country that is rarely studied.Akylay Baimatova lives in Florida (16 years and counting) and works as a high school science teacher. She strongly believes that bilingual translators present the best, most honest work. When she went to Kyrgyz-Russian Slavic University, she used to love Mar Baijievs' books, and when his version of Tales of Manas was published in 2011, she was in awe with this book, which expresses the ideas and cultural nuances in full color. Learn more about this translation and Akylay's other work at www.talesofmanas.comFrom the historical perspective, this great epos of the world, this huge legacy of the historical past of the Kyrgyz people has seen both fortunate and unfortunate times. Unfortunate because in a large cultural and scientific world no one heard of it for a long time, because in times of great manaschis like Choyuke, Tynybek and Balyk there were no possibilities to record their performances. The fortunate past was in the second half of the 19th century, when two outstanding turkologist-ethnographers and travelers like V.Radlov and Ch.Valikhanov literally "stumbled" upon this epos, immediately realizing the unique cultural heritage gem they have found.Ch.Valikhanov compared the Kyrgyz epos with the Greek "Iliad" in its steppe version, saying that it is an encyclopedic collection of myths, legends, ancient history and diplomacy of the Kyrgyz. Of course, "Manas" is not an "Iliad", and "Iliad" is not "Manas", for each epic story has its own unique bright artistic features. Kyrgyz people are obliged to these outstanding scientists, who introduced the epos "Manas" into the world of research and its first publication.This epos was fortunate finally that it has made its way into the global community, and in 1994 the General Assembly of the United Nations made a decision on the worldwide celebration of the 1000th anniversary of the epos Manas, which was implemented in 1995.But on its path the Kyrgyz epos met a lot of difficulties, many hurdles. Moreover, defending this epos, preparing translations into Russian language, people suffered, and scientists and scholars were shot during Soviet times.But the most interesting is that the Kyrgyz people used epos "Manas", when they experienced difficult, fateful times. It was actively discussed during October Revolution, when it was necessary to raise the national culture, in the 1920-1930s. During the WWII "Manas" was useful more than ever, giving support to soldiers in the front, lifting the spirit of people at home.During post-Stalin period scientists started researching, translating the epos, during Khrushchev's Thawing period the theme of historical roots and imperishable cultural values of the Kyrgyz became necessary upon prevalence of ideological mankurtism.It is not surprising; therefore, that it is the "Manas" with its powerful unifying pathos-and the idea of ​​national revival became the main cultural-ideological platform for a very young independent Kyrgyz state. It is clear that every Kyrgyz will always honor this heroic-tragic epos, be proud of being a part of it, continue to research and value its great ideas and learn lessons that it teaches.
What is it about Napoleon Bonaparte that has led recognized leaders such as General George S. Patton to study his principles-and countless books on management and leadership to quote his maxims? What lessons can today's project managers and leaders learn from Napoleon's successes and failures? "Napoleon on Project Management" explores the key principles behind Napoleon's successes, the triggers that led to his downfall, and the lessons to be learned from his ultimate demise-and applies these lessons to modern-day project management and leadership at all levels.
Zhenhui Liang, Weiguo Chen and Xu Zhang have done a great service to the study of oral epic poetry by translating Adil Jumaturdu’s and Tokon Isak’s detailed and comprehensive biography of Jusup Mamay (1918-2014), the great Kirghiz epic singer from Xinjiang. In this book, the reader learns how this “singer of tales” acquired his impressively large epic repertoire and becomes acquainted with the Kirghiz tradition of the Manas epic and epic cycle, in particular Jusup Mamay’s version, which comprises eight generations. The authors, native Kirghiz from Xinjiang, have had close contact with the singer over many years and offer unique insights into the mind and art of an exceptional epic singer-narrator. ---- Professor Karl Reichl (studying oral epic poetry at Bonn University) The Kirghiz heroic epic Manas boasts a history of around one thousand years. In the process of its development, generation after generation of singers have passed it down today by oral tradition. Jusup Mamay, one of the epic’s master singers, or manaschi, is renowned as the only performer in the world who was able to narrate eight generations of heroes from a single Kirghiz family, the epic’s namesake Manas chief among them. After years of surveys and interviews, the authors have assembled first-hand materials about Jusup Mamay to write a critical biography detailing the singer’s monumental talents and his great efforts in learning Manas. The biography elaborates on Jusup Mamay’s geographical and cultural environment, his apprenticeships under master manaschi, his passion for learning around 230,000-line epic by heart, his two marriages, his family, the features of his unique version of Manas, his many contributions to the inheritance of Kirghiz folk culture, and his influence both within his native China and across the globe. This book is a valuable contribution to the academic literature about the Manas epic and Kirghiz culture as well.
1. The human manas is pure and impure: divided on earth, united in heaven. The immortal Manas or Higher Ego is an emanation from the Supreme Spirit. Its reflection on earth, fashioned by the creative and intelligent forces in nature, is but a temporary vehicle of its divine parent on earth. The Higher Ego, at incarnation, shoots out a Ray — the lower ego or manas. That portion of the Lower Manas, which is one with the Higher is termed Antahkarana. On it are impressed all good and noble aspirations, and in it are the upward energies of the Lower Manas. The whole fate of an incarnation depends on whether this pure essence, Antahkarana, can restrain Kama-Manas or not. It is the only salvation. Break this and you become an animal. Ahamkara is the perception of “I,” or the sense of one’s personal individuality, typified by the term Egotism. When Manas or Ahamkara thins out the guna “rope” into a single thread, that of Sattva or Purity, it becomes one with the “unevolved evolver” and wins immortality or eternal conscious existence. Shankaracharya renders Sattva or Understanding as Antahkarana, refined by sacrifices and other sanctifying operations. 2. Esoteric overview of Manas: Its potency, functions, and potential. When the lower manas begins to bring forth the green clusters of the philosophical vine for the Husbandman, the “Father” or Higher Ego, the merging process with its higher counterpart also begins. But the danger is not quite over, for the Antahkarana is not yet destroyed. Let us imagine a bright lamp casting its light upon the wall. Let the lamp represent the divine Ego, and the light thrown on the wall the lower Manas, and let the wall stand for the body. The atmosphere which transmits the ray from the lamp to the wall represents the Antahkarana. In an Eastern parable the divine Ego is likened to the Master who sends out his labourers to till the ground and gather in the harvest, and who is content to keep the field so long as it can yield even the smallest return. But when the ground becomes sterile, not only is it abandoned, but the labourer also (the lower Manas) perishes. When Esoteric Teachings allude to the “second death,” they refer to the terrible possibility of the death of the Astral Soul, that is, its severance from the Higher Ego during a person’s lifetime. Only Occultists of the White Lodge, by explaining the circumstances that can lead a soul to its demise, can protect mankind from falling into such a dreadful pitfall. If the Antahkarana is destroyed before the lower had an opportunity of aligning with the Higher Manas, the selfish man ends up living as a “soulless” creature. Brain is the organ of Consciousness but only on the objective plane of the Lower Manas. The “Seven Harmonies” are the Seven Cavities of the brain. Brain perception is located in the aura of the Pineal Gland, the chief organ of spirituality in the brain, while the Pineal Gland itself, when illuminated, corresponds with Divine Thought. The former is associated with the spiritual fiery emanation that proceeds from the blood. Pure psychic vision is caused by the molecular motion of the Pituitary Body, which is directly connected with the optic nerve, and thus affects the sight and gives rise to hallucinations. Its motion may cause flashes of light seen within the head, similar to those that may be obtained on pressing the eyeballs, and so causing molecular motion in the optic nerve. The seven steps of Antahkarana correspond with the seven Lokas, i.e., are material places or spheres, however, of a spiritual character. 3. Higher Manas is the Voice of Wisdom crying in the wilderness of matter. The Voice urges Antahkarana, his lower counterpart, to purify itself inwardly, and to fear no one and nought, save the tribunal of his own conscience. “Personality,” being the illusion of separateness, is the root cause of all selfishness and evil in the world. It has to be conquered and crushed before the human mind is united with its divine parent. Loss of mind is due to the paralysis of the higher functions of Kama-Manas, the physical mind; and in cases of incurable insanity, to the destruction of Antahkarana itself (i.e., the severance of the lower from the Higher Ego during a person’s lifetime), thus preventing their reunion. When one falls into a love of self and love of the world, with all its pleasures, losing the divine love of God and of the neighbour, he falls from the shadows of life and fear of death to real death. The higher principles, which constituted the essential elements of his humanity being withdrawn, he now lives on the lower plane of his faculties. Manas or Antahkarana, being the organ of self-consciousness or “personality,” is material hence mortal. At death, when the ray from Higher Manas withdraws, the “personality,” no matter how illustrious it was, perishes along with the physical body. Vanitas vanitatum, omnia vanitas! At death, the higher triad, drawn by its affinity to those triads it loved most, with Manas in its highest aspect of self-consciousness, is disconnected from Antahkarana, the path of communication between soul and body. Then, the energies and tendencies of Antahkarana become spiritual experiences in the Devachanic period between incarnations, as they were during life on earth. 4. Manas is the Jewel of the Universe. In order to understand that which follows, note that the upper Indigo Manas is connected with the lower Green Manas by a thin line which binds the two together. This is the Antahkarana, a path or bridge of communication, which serves as a link between the personal being, whose physical brain is under the sway of the animal mind, and the reincarnating Individuality or the Spiritual Ego, the “Divine Man.” Look at the Drawing again. Observe the divine Ego tending with its point upwards towards Buddhi, and the human ego gravitating downwards, immersed in matter and connected with its higher, divine parent, only by that thin line of Antahkarana. Four distinct features of Antahkarana and an all-important difference between exoteric and esoteric teaching: 1. In dreams the personality is only half awake, therefore Antahkarana is said to be drunk or insane during sleep. 2. Let the student view the lower Manas as the personal ego during the waking state, and as Antahkarana only during those moments when it aspires towards its higher counterpart, and thus becomes the medium of communication between the two. 3. As when a limb or physical organ is left in disuse, it becomes weak and finally atrophies, so also is it with any mental faculty — hence the atrophy of Antahkarana permits those shamelessly materialistic and depraved minds to degrade themselves even further. 4. As long as the personal “I” (Ahamkara) or selfishness is not completely crushed out, and the lower mind not as yet merged with the Higher (Buddhi-Manas), it stands to reason that to destroy Antahkarana is like destroying a bridge over an impassable chasm: the traveller can never reach the goal on the other shore. Exoteric Vedanta teaches that so long as the lower manas clings through Antahkarana to Buddhi-Manas, it is impossible for it to acquire true spiritual Wisdom, and that this can only be attained by seeking to resonate with Atman, the Universal Soul and, in fact, it is by circumventing the Higher Manas altogether that one reaches Raja-Yoga. We say that it is not so. No single rung of the ladder leading to Inner Knowledge can be skipped. No personality can ever reach or bring itself into communication with Atman, except through Buddhi-Manas. If we destroy Antahkarana before the personal is absolutely under the control and guidance of the impersonal Ego, we risk to be permanently disconnected from It, unless we hasten to re-establish the communication by a supreme and final effort. It is only when we are indissolubly linked with the essence of the Divine Self within, that we have to destroy Antahkarana. Expelled forever from the Aegis of their Divine Self, those who had hitherto sat alone in haughty seclusion and bare selfishness are immediately reincarnated, only in a lower and still more abject creatures — human beings only in form, doomed to endless karmic torments and punishment before final annihilation. 5. When the mind is finally freed from its finite consciousness, it merges with and becomes one with the Infinite.
Rural Kyrgyz have many traditions that appear biblical, causing an observer to ponder a link between the prophets and Central Asian tribes. Comparing Kyrgyzstan's national epic Manas with ancient scripture reinforces such a bond; especially obvious is the similarity between the tribal patriarch "Manasseh son of Jacob" and the Kyrgyz hero "Manas son of Jakyb." Many of the chapters in this book were essays presented at academic conferences in Kyrgyzstan. They were first published in the Kyrgyz language for a Central Asian mindset.
This is a story of Coco, the wonder pug who saved the Tigress, Floppy in the Manas National Park in Assam, India.
About the Book Goswami Tulsidas, who wrote Shri Rama Charit Manas, was the greatest poet of his era. The Hindu society at the time of Tulsidas was experiencing the most deep-rooted evil, the Varna or Caste systems. The People of Shudra Varna were deprived of social, religious, and educational rights. In such an environment, Tulsidas tried to remove all social in equalities through his creation, Shri Rama Charit Manas, dedicated to the devotion of Lord Rama, and built a platform for everyone, where all discrimination is erased. He was aware of their conditions and reflected this perspective in the epic. He showed the right way through, Lord Rama, who treated them at par and befriended and embraced them. The author, R.K Chopra, comes from a religious family of Varanasi, which Published Shri Rama Charit Manas in 1930s. In this book, he has tried to present a literary interpretation of supposedly controversial verses in the epic and illustrated the Poet's support for Social Equality