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"Pooja Kapoor, a betrayed wife and mother, is forced to question her beliefs and marriage when she discovers that her husband, Rahul, has fallen in love with Atif, a young Muslim man. Bereft and desperate for divine intervention, she is compelled to confront painful truths about the past, the duality in God and husband, and the secrets that threaten to destroy everything in their wake."--P. [2] of cover.
Brahmananda Patro (J B Patro) retired as a Deputy Chief Executive from the Nuclear Fuels Complex, Hyderabad (earlier in Bhabha Atomic Research Centre), specialized in the production of Nuclear Fuels for Power Reactors. He is a member of the early pioneering team in the production of natural uranium, right from milling ore to finished fuel for nuclear power reactors operating in India. During his long service he had the chance to interact and participate in a number of scientific seminars in India and abroad. Drawn to the teachings of Lord Krishna right from a very early age, Mr. Patro viewed Bhagavad-Gita as a treatise on the Physics of energy-The Laws of Thermodynamics-the very cosmic laws that govern of our Universe and conduct our lives as the rita of the Vedas. He has compiled, edited and since published Sree MahaBhagavatam in English translated from original Sanskrit by late Swami Ramakrishna Brahmananda. Enchanted by Lord Krishna’s personality and researching into the classical and contemporary literature on Krishna, his book The Life and Times of Krishna- the Deity Who Lived as Man was published by Wisdom Tree in September 2013.While researching on Krishna Mr. Patro was fascinated by the character of Arjuna, the bosom friend of Krishna. Krishna says on a number of occasions in the Epic Mahabharata that Arjuna is his other self, alter ego. And also, the Puranic literature attributes the duo to the legend of ancient rishis Nara Narayan. Arjuna being an avatar of Nara-The primeval Man or eternal spirit pervading the Universe, always associated with Narayana the Supreme Spirit Vishnu/Krishna. Both are considered as Gods or Sages and accordingly called ‘Deva, Rishi, and Tapasao’. This has been the theme of the book on Pandava hero Arjuna entitled as ‘Two Krishnas and One Chariot-The story of Arjuna. It took about two years to research on the subject from Epic Mahabharata and other related literature. Arjuna was a versatile human, intellectual with an enquiring mind, and a peerless warrior, and Lord Krishna rightly selected him to impart his Science of Yoga which has been handed down to us as Bhagavad Gita.
Forming the final part of the Sanskrit Mahabharata, the Harivamsha's main business is to supply narrative details about the great god Vishnu's avatar Krishna Vasudeva, who has been a comparatively minor character in the previous parts of the Mahabharata, despite having taken centre stage in the Bhagavad Gita. Krishna is born in Mathura (some 85 miles south of present-day Delhi). As an infant he is smuggled out of Mathura for his own safety. He and his brother Baladeva grow up among cowherds in the forest, where between them they perform many miraculous deeds and kill many dangerous demons, before returning to Mathura where they kill the evil King Kamsa and his cronies. Thereafter, Krishna is the hero and unofficial leader of his people the Yadava-Vrishnis. When Mathura is besieged by enemies, Krishna leads his people to abandon the town and migrate west, founding the dazzling new city of Dvaraka by the sea. Krishna then repeatedly travels away from that base repeatedly to perform heroic deeds benefitting those in need - including his own people, his more immediate family, and the gods. After narrating the stories of Krishna, the Harivamsha ends by finishing the story of Janamejaya with which the Mahabharata began. The Harivamsha is a powerhouse of Hindu mythology and a classic of world literature. It begins by contextualising Vishnu's appearance as Krishna in several ways, in the process presenting a variety of cosmogonical, cosmological, genealogical, mythological, theological, and karmalogical materials. It then narrates Krishna's birth and adventures in detail. Presenting a wide variety of exciting stories in a poetic register that makes extensive use of natural imagery, the Harivamsha is a neglected literary gem and an ideal starting-point for readers new to Indian literature.
Krishna's Mahabharatas: Devotional Retellings of an Epic Narrative is a comprehensive study of premodern regional Mahabharata retellings. This book argues that Vaishnavas (devotees of the Hindu god Vishnu and his various forms) throughout South Asia turned this epic about an apocalyptic, bloody war into works of ardent bhakti or "devotion" focused on the beloved Hindu deity Krishna. Examining over forty retellings in eleven different regional South Asian languages composed over a period of nine hundred years, it focuses on two particular Mahabharatas: Villiputturar's fifteenth-century Tamil Paratam and Sabalsingh Chauhan's seventeenth-century Bhasha (Old Hindi) Mahahbharat.
The Mahabharata, "What is found here, may be found elsewhere. What is not found here, will not be found elsewhere". The ancient story of the Mahabharata casts the readers mind across spiritual and terrestrial vistas and battlefields. Through the experiences of divine incarnations and manifest demons, a great royal dynasty is fractured along fraternal lines, resulting in the greatest war of good and evil ever fought in ancient lands. This most venerable of epics remains profoundly timeless in it teachings of truth, righteousness and liberation. This electronic edition of the Mahabharata is Kisari Mohan Ganguli's 1896 translation and is complete with all 18 parvas in a single ebook. Like other ebook conversions, the text has been sourced but this edition has had additional proofing and a significant number of corrections and rectification of missing or misorded text. The Mahabharata is one of the two major Sanskrit epics of ancient India. It is an epic narrative of the Kurukshetra War and the fates of the Kauravas and the Pandava princes as well as containing philosophical and devotional material, such as a discussion of the four goals of life. Here we have Adi Parva, the first, discusses how the Mahabharata came to be narrated by Sauti to the assembled rishis at Naimisharanya after having been recited at the Sarpasatra of Janamejaya by Vaishampayana at Takṣaśilā. It tells the history of the Bharata race traces history of the Bhrigu race. Vyasa is a revered figure in Hindu traditions. He is a kala-Avatar or part-incarnation of God Vishnu. Vyasa is sometimes conflated by some Vaishnavas with Badarayana, the compiler of the Vedanta Sutras and considered to be one of the seven Chiranjivins. He is also the fourth member of the Rishi Parampara of the Advaita Guru Paramparā of which Adi Shankara is the chief proponent.
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered. Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years’ sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, ‘Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.’ Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life. “Sauti said, ‘Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting—without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?” “The Rishi replied, ‘The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?’
In the West, Krishna is primarily known as the speaker of the Bhagavad Gita. But it is the stories of Krishna's childhood and his later exploits that have provided some of the most important and widespread sources of religious narrative in the Hindu religious landscape. This volume brings together new translations of representative samples of Krishna religious literature from a variety of genres - classical, popular, sectarian, poetic, literary, and philosophical.
The Mahabharata, "What is found here, may be found elsewhere. What is not found here, will not be found elsewhere." The ancient story of the Mahabharata casts the reader's mind across spiritual and terrestrial vistas and battlefields. Through the experiences of divine incarnations and manifest demons, a great royal dynasty is fractured along fraternal lines, resulting in the greatest war of good and evil ever fought in ancient lands. This most venerable of epics remains profoundly timeless in it teachings of truth, righteousness and liberation. This second edition ebook of the Mahabharata is Kisari Mohan Ganguli's 1896 translation and is complete with all 18 parvas in a single ebook. It features a comprehensive table of contents, book summaries and double linked footnotes.