Gita Press Org. an online religious book store for hindu religion offering religious books like hindu holy books,bhagavad gita holy book,hindu spiritual books. Gita Press is a unit of Gobind Bhawan Karyalaya registered under the Societies Registration Act, (presently governed by the West Bengal Societies Act. Hindi (हिन्दी) | English (अंग्रेजी) | Gujarati (ગુજરાતી) | Telugu ( తెలుగు) | Odia (ଓଡ଼ିଆ) | Bangla (বাংলা) | Marathi (मराठी) | Tamil (தமிழ்).

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Gita Press All Books - GITA PRESS Books Download as PDF, TXT or read online from Scribd .. e-mail: [email protected]; () , .. Gt Mdhurya (English). Gita Press, Gorakhpur A Leading Religious Books Publisher for Hindu Religion offering books like Shrimad Bhagvad Gita, medical-site.info Gita Press has published more than books. A detailed catalog of published books is given below. Presently, all published books are not available on this.

Home Page. These e-books can only be used for personal purpose. No part of these publications may be reproduced, distributed, or transmitted in any form or by any means, without the prior written permission of the publisher. Please choose language -. Code Gajendramoksh. Code Srivishnusahastranaamstotram. Code Mujhe Bachao mera kya kasoor. Code Yog-Darshan. Code Vrat-Parichay. Code Sri Sri Krishner.. Code Srimad Bhagwatgita. Urdu Urdu. Code Gita-Urdu. Punjavi Punjavi.

Urdu Urdu. Code Gita-Urdu. Punjavi Punjavi. Code Grihast Kaise Rahe. Nepali Nepali. Code Srihanumanchalisa. E-Books These e-books can only be used for personal purpose. Code 18 Srimadbhagvadgita. Code Sridurgasaptshati Sachitr. Code Dhyan Aur Mansik Puja.

Code Srinaaraayankavach. Code Ramrakshastotram. Code Shivmahimnah Stotra. Code Saar Sangrah. Code Shikha Choti Dhaaran ki Aavshayakta. Code Satsangki Maarmik Baatein. Code Sriramcaritmanas Sundarkand. Code Santangopalstotra. Code Sriramcaritmanas Sundarkand Mool. Code Goraksha Avam Gosamvardhan. Code Srimadbhagvadgita-Mahatmyaki Kahaniyaa. Code Parlok Aur Punarjanam. Code Maanav-Dharma. Code Sab Jag Ishwarroop Hai. Code Prashnottari. Code Sapt-Mahavrat.

Code Bhagavanpar Vishwas. Code Gyan-manimala tatha Satsang-mala. Code Mahakumbh-Parva. Code Swasthya, Sammaan Aur Sukha. Code Gita-Sangrah. Code Sriramcaritmanas. Code 61 Sur-Vinay-Patrika. In all castes those children only which are begotten in the direct order on wedded wives, equal in castes and married as virgins, are to be considered as belonging to the same caste as their fathers5. The lowest caste, viz. Manu opines that if a person belonging to any caste relinquishes his assigned duties and adopts some forbidden duty, he will be degenerated, unless he is compelled to do so by unavoidable pressure of circumstances.

To quote: It appears that Manu emphasized that division of labour according to castes should be based on heredity. Caste System in Mahabharata From certain slokas of the epic Mahabharata, it may appear at first sight that the epic insisted on determination of caste of a person by his propensities and talents and not by birth. Those propensities, again, lead a living being to every direction. Sec 9. A deeper look would, however, make it clear that the above statements were relevant only to jatis,.

It may be conceived that there was no restriction on free movement among the sub-castes but this was movements among the four major castes were strictly prohibited. The epic insists that economic activities like agriculture, trade etc. This is different from social division of labour on the basis of castes.

It is the division of labour within each category of production on the basis of efficiency. The major social division of labour prescribed in the epic is based on the basic Indian rule - division of the society into four major castes, viz. Brahmana, Kshatriya, Vaishya and Shudra and assignment of specific duties to each caste.

Valmiki Ramayan I Gita Press Gorakhpur

Sec, p Mahabharata, however, mentions that a Brahmana by birth would be degraded if he fails to abide by the rules prescribed for his caste. The Brahmana who weds a Shudra woman, who becomes vile in conduct or a dancer or a village servant or does other improper acts, becomes a Shudra. Whether he recites the Vedas or not, O king, if he does such improper acts, he becomes equal to a Shudra and on occasions of feeding he should be assigned a place amongst Shudras.

Such Brahmanas become equal to Shudras, O king, and should be discarded on occasions of worshipping the Gods. Sec Those names which are applied among men to slaves and dogs and wolves and other beasts, are applied, O son of Pandu, to the Brahmana who is engaged in pursuits that are improper for him. There is, however, no rule for up gradation of a person from a lower to an upper caste.

Shudras were being exploited by the three upper castes. Manu prescribes for prohibition of wealth accumulation by a Shudra. No collection of wealth must be made by a Shudra, even though he be able to do it ; for a Shudra who has acquired wealth, gives pain to Brahmanas Still the Shudras were part of the Aryan social hierarchy.

Why I am an Atheist

On the other hand, the mlechchas barbarians and outcastes mixed castes from which the modern dalits have descended were not considered to be part of the Aryan social hierarchy. The origin of the outcastes has been described in detail in Manusmriti. Manu defines them as mixed castes originating from intermarriage of the four castes. Section III. Mixed Castes and Origin of the Dalits Besides the four major castes many mixed-castes originated because of inter-caste marriages.

Manu specified the functions of these mixed-castes rigidly. These mixed castes originated from inter-caste marriages, and went on ramifying with increasing branches with the passage of time. For example, among the four basic castes marriages of lower-caste males with upper caste females may create 6 inferior castes, from these 6 sub-castes, further 5x4x3x2x1 sub-castes may be generated through inter-caste marriages and so on.

All these castes have been assigned the most difficult, risky and dirty tasks and considered as untouchables and to reside far away from the habitations of the mainstream of the four basic castes. The functions assigned by Manu to these mixed castes are activities which even the Shudras would not take part in. They are to live like slaves; many of them are to live outside the dwelling areas of the four Aryan castes without any right to enter these areas. They are to be despised by the upper castes although their activities were essential for various purposes like cleaning of dirt, carcasses etc.

There were also various restrictions about their foods, garments and dwelling places and their properties or rightful possessions.

In fact, they were destined by shastra rules to live subhuman and abominable lives. The origin through inter-caste marriage and the functions of some sub-castes are described in Mansmriti, Book see Appendix-I for detail. The economic and social status of the outcastes has remained almost unaltered over millennia. Trials and tribulations of history have brought about many changes in this subcontinent, but they have not left any imprint of the miserable plight of the outcastes.

In modern India, the roots of the dalits are to be traced back to the mixed castes and Mlecchas barbarians of ancient India. Many warrior indigenous castes subjugated by the Aryans were incorporated into the higher echeleon of Kshatriya if they accepted the norms prescribed for the Kshatriya caste by the shastras.

In case they failed to do so, they were still accepted in the Aryan hierarchy as Vratya Kshatriyas and degradedto the satus of Shudras. Section IV. Plight of the Dalits in India Today The dalits, belonging to the lowest castes and comprising about The social and economic discrimination against the dalits are interrelated and exploitation takes various inhuman forms and even today they are mostly treated by the people belonging to the privileged classes as sub-humans to be utilized but at the same time despised as in the ancient times.

I want to bring home this point to you. I am not one of these two creeds. I totally reject the existence of an Omnipresent, all powerful, all knowing God. Why so? I will discuss it later in the essay. Here I wish to emphasise that I am not an atheist for the reason that I am arrogant or proud or vain; nor am I a demi-god, nor a prophet; no, nor am I God myself. At least one thing is true that I have not evolved this thought because of vanity or pride. In order to answer this question I relate the truth.

My friends say that after Delhi bombing and Lahore Conspiracy Case, I rocketed to fame and that this fact has turned my head. Let us discuss why this allegation is incorrect. I did not give up my belief in God after these incidents. I was an atheist even when I was an unknown figure. At least a college student cannot cherish any sort of exaggerated notion of himself that may lead him to atheism. It is true that I was a favourite with some college teachers, but others did not like me.

I was never a hardworking or studious boy. I never got an opportunity to be proud. I was very careful in my behaviour and somewhat pessimistic about my future career. I was not completely atheistic in my beliefs. I was brought up under the care and protection of my father. He was a staunch Arya Samaji. An Arya Samaji can be anything but never an atheist. After my elementary education, I was sent to D. V College, Lahore. I lived in the boarding house for one year.

Besides prayers early in the morning and at dusk time, I sat for hours and chanted religious Mantras. At that time, I was a staunch believer. Then I lived with my father. He was a tolerant man in his religious views. It is due to his teachings that I devoted my life for the cause of liberating my country. But he was not an atheist.

His God was an all-pervading Entity. He advised me to offer my prayers every day. In this way I was brought up. In the Non-cooperation days, I got admission to the National College. During my stay in this college, I began thinking over all the religious polemics such that I grew sceptical about the existence of God.

In spite of this fact I can say that my belief in God was firm and strong. In spite of this I could not convince myself of the efficacy of Sikh religion or any religion at all, for that matter. But I had an unswerving, unwavering belief in God. Then I joined the Revolutionary Party.

The first leader I met had not the courage to openly declare himself an atheist. He was unable to reach any conclusion on this point. I should mention his name. It was our respected Comrade Sachindara Nath Sanyal.

He was sentenced to life imprisonment in connection with Karachi conspiracy case. See the last page of the second part of this book and you find praises showered upon God in the way of a mystic. It is a clear reflection of his thoughts. So often it happens that in revolutionary activities a leader expresses his own ideas which may be very dear to him, but in spite of having differences, the other workers have to acquiesce in them.

In that leaflet, one full paragraph was devoted to the praises of God and His doings which we, human beings, cannot understand.

This is sheer mysticism. What I want to point out is that the idea of denying the existence of God did not even occur to the Revolutionary Party. The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita. There was but only one person among them who did not indulge in such activities.

But he also never dared to deny the existence of God. Till that time I was only a romantic revolutionary, just a follower of our leaders. Then came the time to shoulder the whole responsibility. For some time, a strong opposition put the very existence of the party into danger. Many leaders as well as many enthusiastic comrades began to uphold the party to ridicule. They jeered at us.

I had an apprehension that some day I will also consider it a futile and hopeless task. It was a turning point in my revolutionary career. An incessant desire to study filled my heart. And I began to study in a serious manner. My previous beliefs and convictions underwent a radical change.

Revista Científica Arbitrada de la Fundación MenteClara

The romance of militancy dominated our predecessors; now serious ideas ousted this way of thinking. No more mysticism! No more blind faith! Now realism was our mode of thinking.

At times of terrible necessity, we can resort to extreme methods, but violence produces opposite results in mass movements. I have talked much about our methods. The most important thing was a clear conception of our ideology for which we were waging a long struggle. As there was no election activity going on, I got ample opportunity to study various ideas propounded by various writers.

I studied Bakunin, the anarchist leader. I read a few books of Marx, the father of Communism. I also read Lenin and Trotsky and many other writers who successfully carried out revolutions in their countries. All of them were atheists.

His point of view was a sort of mystical atheism. I developed more interest in this subject.

The BHAGAVAD-GITA in English

By the end of , I was convinced that the belief in an Almighty, Supreme Being who created, guided and controlled the universe had no sound foundations. I began discussions on this subject with my friends. I had openly declared myself an atheist. What it meant will be discussed in the following lines.

In May , I was arrested in Lahore. This arrest came as a big surprise for me. I had not the least idea that I was wanted by the police. I was passing through a garden and all of a sudden the police surrounded me.

To my own surprise, I was very calm at that time. I was in full control of myself.

I was taken into police custody. The next day I was taken to the Railway Police lockup where I spent a whole month. I felt they had some intelligence of my other activities in the revolutionary movement. They told me that I was in Lucknow during the Kakori Party Trial so that I might devise a scheme to rescue the culprits. They also said that after the plan had been approved, we procured some bombs and by way of test, one of those bombs was thrown into a crowd on the occasion of Dussehra in They offered to release me on condition that I gave a statement on the activities of the Revolutionary Party.

In this way I would be set free and even rewarded and I would not be produced as an approver in the court. I could not help laughing at their proposals. It was all humbug. People who have ideas like ours do not throw bombs at their own innocent people.

One day, Mr. Newman, the then senior Superintendent of CID, came to me. After a long talk which was full of sympathetic words, he imparted to me what he considered to be sad news, that if I did not give any statement as demanded by them, they would be forced to send me up for trial for conspiracy to wage war in connection with Kakori Case and also for brutal killings in Dussehra gathering.

After that he said that he had sufficient evidence to get me convicted and hanged. I was completely innocent, but I believed that the police had sufficient power to do it if they desired it to be so. The same day some police officers persuaded me to offer my prayers to God two times regularly. I was an atheist. I thought that I would settle it to myself whether I could brag only in days of peace and happiness that I was an atheist, or in those hard times I could be steadfast in my convictions.

After a long debate with myself, I reached the conclusion that I could not even pretend to be a believer nor could I offer my prayers to God. No, I never did it. It was time of trial and I would come out of it successful. These were my thoughts.

Never for a moment did I desire to save my life. So I was a true atheist then and I am an atheist now. It was not an easy task to face that ordeal. Beliefs make it easier to go through hardships, even make them pleasant.

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