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Study on the depiction of virginity of women mythological characters in Hindu epics.
Pratibha Ray makes a determined effort for a portrayal of the epic character and brings to the surface the broader and deeper aspects of Draupadi s mind that lay submerged in the majestic sweep of the grand Mahabharata. The novel won her the Bharatiya Jnanpith s prestigious ninth Moortidevi Award in 1993.
In recent years, knowledge systems have become key areas of concern for researchers, policy-makers and developmental activists. Knowledge Systems and Natural Resources is a unique collection of case studies from Nepal. It provides rich and incisive insights into critical social processes and deliberative governance. It analyses how knowledge is produced, disseminated and applied in various aspects of natural resource governance in Nepal. The book challenges the dichotomy between traditional and scientific knowledge. It proposes to differentiate among systems of knowledge on the basis of political standing of social actors engaged in natural resource governance. It further proposes that change in governance hinges on how the diverse systems of knowledge come into deliberative interface and to what extent the unequal distribution of power and knowledge resources in society constrain the process of deliberation.
This monograph approaches the Mahābhārata as a single work of literature, and the method is that of close textual study. Key verses are quoted in the original Sanskrit and in English translation. The title problem has been recognised before, but no detailed solution has been forthcoming. The monograph’s objective is to try to articulate a Mahābhārata theology of time. In Chapter 1, the monograph’s argument and synchronic methodology are summarised. In Chapter 2, the cycle of four yugas (world-ages) is outlined and discussed on the basis of the textual evidence. Each yuga is shorter and less moral than the last, and between them they constitute a repeating 12,000-year cycle. In Chapter 3, the Mahābhārata war is shown to be located at the junction between the third and fourth yugas. The idea of God Viṣṇu-Nārāyaṇa descending to improve the world is introduced, and the title question is properly posed: Why does God’s descent as Kṛṣṇa (to make the Mahābhārata war happen) inaugurate the worst yuga? In Chapter 4, the various descents (avatāras, ‘crossings-down’) of God Viṣṇu-Nārāyaṇa are discussed. Also discussed is a theory suggesting that the passage between yugas always requires a divine descent to effect it. The limitations of this theory are described and an alternative sketched. In Chapter 5, two general functions of divine descent are identified: to improve the world morally by killing demons, and to help the personified Earth by reducing the human weight upon her. These two functions are correlated with the two extremities of the four-yuga cycle, between which time oscillates. But the Mahābhārata war is not located at either extremity. Central to the monograph is a survey and discussion of the reasons given for this particular descent. These passages combine the two functions of divine descent, neither of which is entirely appropriate to this moment. It is argued that the descent here represents what happens over the course of the whole cycle. The discussion draws on Vedic literature, touches on gender issues, and shows how the two functions play out in the story of the war. In Chapter 6, the progress of the fourth yuga is tracked through the Mahābhārata’s various characters and then the ancient audience, who would anticipate the start of the next cycle. It is hypothesised that this was to occur through the long-term action of the Mahābhārata, as more and more people would put into practice the teachings presented by Kṛṣṇa in the Bhagavadgītā. The Kṛṣṇa avatāra would thus inaugurate the worst yuga because the seed planted there takes time to ripen. Chapter 7 reflects summarily upon the monograph’s explorations, the theory of divine descent, and the text’s theology of time. By employing a resolutely synchronic methodology the monograph makes a significant contribution on an important and latterly overlooked issue.
The Indian Listener (fortnightly programme journal of AIR in English) published by The Indian State Broadcasting Service,Bombay ,started on 22 December, 1935 and was the successor to the Indian Radio Times in english, which was published beginning in July 16 of 1927. From 22 August ,1937 onwards, it was published by All India Radio,New Delhi.From July 3 ,1949,it was turned into a weekly journal. Later,The Indian listener became "Akashvani" in January 5, 1958. It was made a fortnightly again on July 1,1983. It used to serve the listener as a bradshaw of broadcasting ,and give listener the useful information in an interesting manner about programmes,who writes them,take part in them and produce them along with photographs of performing artists. It also contains the information of major changes in the policy and service of the organisation. NAME OF THE JOURNAL: The Indian Listener LANGUAGE OF THE JOURNAL: English DATE,MONTH & YEAR OF PUBLICATION: 22-07-1951 PERIODICITY OF THE JOURNAL: Weekly NUMBER OF PAGES: 48 VOLUME NUMBER: Vol. XVI. No. 30. BROADCAST PROGRAMME SCHEDULE PUBLISHED(PAGE NOS): 16-45 ARTICLE: 1. Plant Research in India 2. A New Book of Snobs 3. Our Educational Needs Today AUTHOR: 1. Dr. B. Samantarai 2. R. K. Narayan 3. K. Guru Dutt KEYWORDS: 1. Indian flora, Botanical Science, herbarium 2. Gazette, Durbar, snobbism, architectural modification 3. educational system, literacy, human values, European universities Document ID: INL-1951 (J-D) Vol-II (04)
Argument and Design features fifteen essays by leading scholars of the Sanskrit epics, the Mahābhārata and the Rāmāyaṇa, discussing the Mahābhārata’s upākhyānas, subtales that branch off from the central storyline and provide vantage points for reflecting on it. Contributors include: Vishwa Adluri, Joydeep Bagchee, Greg Bailey, Adam Bowles, Simon Brodbeck, Nicolas Dejenne, Sally J. Sutherland Goldman, Robert P. Goldman, Alf Hiltebeitel, Thennilapuram Mahadevan, Adheesh Sathaye, Bruce M. Sullivan, and Fernando Wulff Alonso.
In Prapanch Kanya the history of the last millennium gets re-written, with segues into Indian Philosophy, network theory, the issue of the Gypsy Diaspora, South East Asian history and genetic research. The various aspects of Indian Philosophy Vyakarana, Mimansa, Nyaya, Dharmashastra, Alankar and the Sciences are brought together holistically. Highlighting the contributions of the Indic civilisation to contemporary science and culture, this book draws parallels between the principles of Indian philosophy and the findings of advanced biology and genetics.