Perhaps there is no other poet in Sanskrit or any other Indian language who has described the mythology, knowledge, geography, flora and fauna of our country in such vivid and intimate detail as Kālidāsa has. This is the primary reason why he should be our national poet. For him, no place was just a mass of land; no river just a mass of water; no city just a mass of people; and no Indian value just a thought. This can be seen from many illustrations in his works.
Author:Vasuki H A
The third adhyāya of the Ādi-parva contains the ‘Pauṣya’(upa)parva. The Sūta, Ugraśrava tells the story of Uttaṅka. After completing his studies, Uttaṅka sets out to bring the earrings of King Puṣya’s consort as guru-dakṣiṇa (a token of gratitude to his guru). After acquiring them from the queen, on his way back through a forest, he is harassed by Takṣaka , the king of serpents. Enraged, Uttaṅka goes to King Janamejaya and reminds him that his father died of a snake-bite and instigates the king to perform the sarpa-yāga.
A paper titled "The Perspective of Practical Vedanta in the Works of M. Hiriyanna" was presented by Arjun Bharadwaj at the international conference "New Frontiers in Sanskrit and Indic Knowledge" (NFSI) on 12th June 2017 organized by the Chinmaya Vishwavidyapeeth. The current article contains excerpts from the paper.
There are many works in Sanskrit claiming Kālidāsa to be their author. However, after critical analysis, scholars are unanimous in crediting seven works to Kālidāsa. We can take a brief look at each one of them.
India is home to a unique and vibrant civilization. It is unique for being the only ancient civilization to have survived the test of time. The ancient Egyptian, Mesopotamian, and Assyrian cultures are only of academic interest today. Even the not-so-ancient Greek civilization has been wiped out clean from its homeland. But the Vedic civilization of India, which has its origins in the Sindhu-Saraswati river basins, is very much alive today.
This Vyāsa-pūrṇimā, Prekshaa is delighted to present a translation of the masterly introductory essay of A R Krishna Sastri to his magnum opus, the Vacana-bhārata, which is a condensed prose rendition of the Mahābhārata in modern Kannada. The first edition of the book came out in 1950. It was hailed as a great work by his contemporaries and has remained as the authentic source of Mahābhārata in simple Kannada prose.
Traditionalism
Sri Virupaksha Shastri would conduct himself like he epitomized the Shraddha or conviction in the Shastras, Karma, and virtue. Puja thrice everyday in his home. The Ekadashavara RudrAbhishekam was performed every Monday and Suryanamaskaram on Sundays. Numerous Vratas. Given this, he would mostly eat only once a day.
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