Satish Gajawada

Saṃyuttanikāye Mahāvagga-aṭṭhakathā Bojjhaṅgasaṃyuttaṃ 'Savanaṃ' (hearing) means hearing with the ear when people say, "Such and such a person whose defilements are destroyed lives in such and such a country, district, village, town, monastery, or cave." This too is very beneficial. Upasaṅkamananti '' dānaṃ vā dassāmi, pañhaṃ vā pucchissāmi, dhammaṃ vā sossāmi, sakkāraṃ vā karissāmī '' ti evarūpena cittena ariyānaṃ upasaṅkamanaṃ. 'Upasaṅkamanaṃ' (approaching) means approaching the noble ones with thoughts like, 'I will give a gift, or I will ask a question, or I will listen to the Dhamma, or I will pay respects.' Payirupāsananti pañhāpayirupāsanaṃ. Ariyānaṃ guṇe sutvā te upasaṅkamitvā nimantetvā dānaṃ datvā '' kiṃ, bhante, kusala '' ntiādinā nayena pañhapucchananti attho. 'Payirupāsanaṃ' (attending) means attending by asking questions. The meaning is that after hearing about the virtues of the noble ones, approaching them, inviting them, giving them gifts, one asks questions in ways such as 'Venerable sir, what is wholesome?' Anussatinti rattiṭṭhānadivāṭṭhānesu nisinnassa '' idāni ariyā leṇaguhamaṇḍapādīsu jhānavipassanāmaggaphalasukhehi vītināmentī '' ti anussaraṇaṃ. "'Anussati' (recollection) means recollecting while sitting in night or day resting places, 'Now the noble ones are passing time with the pleasures of jhāna, insight, path, and fruition in cave, cavern, pavilions, and so on.' Yo vā tesaṃ santike ovādo laddho hoti, taṃ āvajjitvā '' imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggo, imasmiṃ phala '' nti evaṃ anussaraṇaṃ. Or, if one has received advice in their presence, reflecting on it, this is recollection: 'In this place virtue was discussed, in this concentration, in this insight, in this the path, in this the fruition.' Anupabbajjanti ariyesu cittaṃ pasādetvā gharā nikkhamma tesaṃ santike pabbajjaṃ. 'Anupabbajja' (following into homelessness) means going forth in the presence of the noble ones after gaining faith in them and leaving home. Ariyānañhi santike cittaṃ pasādetvā tesaṃyeva santike pabbajitvā tesaṃyeva ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma. For one who, having gained faith in the noble ones, goes forth in their presence and lives expecting their advice and instruction, this going forth is called 'anupabbajja'. Aññesu pana pasādena aññesaṃyeva santike pabbajitvā aññesaṃyeva ovādānusāsaniṃ paccāsīsamānassa carato pabbajjā anupabbajjā nāma na hoti. Taṃ dhammanti taṃ tesaṃ ovādānusāsanīdhammaṃ. Anussaratīti sarati. Anuvitakketīti vitakkāhataṃ karoti. 'That Dhamma' means the Dhamma of their advice and instruction. 'Recollects' means remembers. 'Reflects' means makes it the object of thought. Āraddho hotīti paripuṇṇo hoti. 'Is inspired' means becomes fulfilled. Pavicinatītiādi sabbaṃ tattha ñāṇacāravaseneva vuttaṃ. Atha vā pavicinatīti tesaṃ tesaṃ dhammānaṃ lakkhaṇaṃ vicinati. 'Examines' and so forth are all said in the sense of the movement of knowledge therein. Alternatively, 'examines' means he examines the characteristics of those various dhammas. Pavicaratīti tattha ñāṇaṃ carāpeti. Parivīmaṃsamāpajjatīti vīmaṃsanaṃ olokanaṃ gavesanaṃ āpajjati. 'Explores' means he causes knowledge to move therein. 'Scrutinizes' means he engages in investigation, observation, and searching. Satta phalā sattānisaṃsāti ubhayampetaṃ atthato ekaṃ. 'Seven fruits, seven benefits'-these two are the same in meaning. Diṭṭheva dhamme paṭikacca aññaṃ ārādhetīti arahattaṃ ārādhento imasmiṃyeva attabhāve ārādheti, tañca kho paṭikacca, asampatteyeva maraṇakāleti attho. 'In this very life, he attains final knowledge early' means that while attaining arahantship, he attains it in this very existence, and that too early, before the time of death arrives. Atha maraṇakāleti atha maraṇassa āsannakāle. 'Or at the time of death' means at the time close to death.' Antarāparinibbāyīti yo āyuvemajjhaṃ anatikkamitvā parinibbāyati, so tividho hoti. An attainer of Nibbāna in the interval' is of three types among those who attain Nibbāna without exceeding the middle of the life span. Kappasahassāyukesu tāva avihesu nibbattitvā eko nibbattadivaseyeva arahattaṃ pāpuṇāti. No ce nibbattadivase pāpuṇāti, paṭhamassa pana kappasatassa matthake pāpuṇāti. Ayameko antarāparinibbāyī. First, among those reborn in Aviha heaven with a lifespan of a thousand aeons, one attains arahantship on the very day of rebirth. If not on the day of rebirth, then at the end of the first hundred aeons. This is the first type of attainer of Nibbāna in the interval. Aparo evaṃ asakkonto dvinnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ dutiyo. Aparo evampi asakkonto catunnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ tatiyo antarāparinibbāyī. Another, unable to do so, attains it at the end of two hundred aeons. This is the second type. Yet another, unable even to do this, attains it at the end of four hundred aeons. This is the third type of attainer of Nibbāna in the interval." Pañcamaṃ pana kappasataṃ atikkamitvā arahattaṃ patto upahaccaparinibbāyī nāma hoti. Atappādīsupi eseva nayo. Note: Gaṅgāpeyyālā refers to a set of repetitive passages or teachings that use the Ganges River as a simile or example.

The basic endeavour of this paper is to highlight the concern of downtrodden more in the form of sharpening their consciousness against the rottenness of the society. This paper examines the complex use of poetry, identity, myth, and history as a subaltern method of resistance. The paper throws light on the subaltern elements in the poems of Kala Ghoda and Sarpa Satra. Subaltern consciousness is more or less similar to that of portrayal of Dalitism in literature. Subalternity as a condition becomes an umbrella concept which gained an extended attractive fashion. The paper is an attempt to unleash the other side of India and its picture after colonialism. The poems of Kolatkar are a poignant satire on the hypocrisy of the system and society. Man's history is waiting in patience for the triumph of the insulted man.-Tagore(Collected Poems and Plays 328) Literature cannot remain detached from life. It is the expression of life. Life with all its shades becomes the raw material of literature. Literature always anticipates life, says Oscar Wilde, ‗It does not copy it but mould it to its purpose'. Human feelings, ideas, passion, experience, joys, sorrows, aspirations, frustration and the struggle in life form the core of all art and more particularly of literary art. An artist succeeds not by resisting or avoiding life but by giving in to it. The artist expresses reality by identifying himself with the genius of the nature he contemplated, at the same time that by ordering and recomposing these essential elements he makes them in their turn expressive of his own mind. India is a land of varieties and vitalities and unity in diversity seems to be the driving force of our country. But there is disparities and dichotomy. The article provides glimpses of the hind sight of Bombay. The

Parisheelan an International Research Journal (ISSN: 0964-7222), 2014

This paper aims to analyze the concept of traditions and quite unlike the first impression of it, the fragility of traditions via review of the essay-The Debate on Sati in Colonial India by Late Mani. Methodology used will be of the structuralism as its influence could not have escaped me while reading the works. Structuralism Saussure in his lectures (now published as Course in General Linguistics) speaks about a sign. This sign according to him becomes the building block of not just the sentence but also the meaning that follows. A sign, according to Saussure is made of the signifier and the signified. The signifier are the words uttered, the sound made, and the signified is the meaning that this particular sound entails. Further elaborating he says, "The linguistic sign unites, not a thing (signified) and a name (signifier) , but a concept and a sound-image. The latter is not the material sound, a purely physical thing, but the psychological imprint of the sound, the impression that it makes on our senses." (pg. 66). But the most important concept of this sign is

The power of discourse and textuality is specifically of importance in a predominantly oral community like Tuḷuva ii which has had a history of being scripted/scripting for not more than last one and a half century. Owing to its absence-of-script' status, Tulu language and its literary corpus has remained outside the canonical formation of State and nation. In such a scenario of linguistic exclusiveness, documenting, textualizing and translating the narratives of marginal Tuluva community is also an attempt to claim a room of its own. It is an act of resistance to dominating power through ideologies of language and culture. In the present context, the 'oppositional resilience' of text stems from two factors: first, translating the oral narrative of Siri is in itself an act of claiming a space in the hegemonic globe of writing. And second, the very account of Tuluva woman Siri deconstructs the notions of ideal womanhood gauged by the principles of chastity, monogamy and motherhood.

Panacea, 2014

भारतीयसमाजे महापुरुषाणामेका सुदीर्घश्रृंखला वर्तते या प्राचीनकालादेव न केवलं संस्कृतरचनाकाराणां कृतेऽपितु समस्तसाहित्यमर्मज्ञानां कृते प्रेरणादायिनी संजाता। कस्याश्चिदपि रचनायाः कृते यावती आवश्यकता तस्याः रचयितुर्भवति तावती एव तस्याः नायकस्य भवति । अतः नायकस्य व्यक्तित्वं कृतित्वं च कविजनान् रचनायै प्रेरयतः । ब्रजमोहनचतुर्वेदी काव्येषु लोकजीवनस्य महत्तां प्रतिपादयन् लिखति यल्लोकजीवनमेव सोहित्यस्य आधारशिला भवति । अत एव यत्रापि साहित्यानुशीलनस्य प्रश्नः समायाति तत्रैव जीवनस्योपस्थितिः सर्वथा स्वाभाविकी ।' 'रामादिवत् प्रवर्तितव्यं न रावणादिवद्' इति मनसि निधाय समाजकल्याणस्य मार्गप्रशस्तीकरणाय ये युगपुरुषाः प्रयत्नरताः भवन्ति ते सर्वजनैः पूज्याः, आदरयोग्याः श्रद्धेयाश्च जायन्ते; वास्तविकरूपेण तु एतादृश एव जनाः सामाजिककाव्यात्मरचनासु स्थानं प्राप्नुवन्ति । एष्वेव युगपुरुषेषु प्रथितनामाऽस्ति स्वामी दयानन्द सरस्वती । आर्यसमाजस्य संस्थापकः स्वराज्यस्य सर्वप्रथमोद्घोषकः स्वामिदयानन्द ईदष्क् समाजसुध् ारक आसीद् यः झटिति सर्वजनान् न केवलं आकृष्टवान्नपितु श्रेष्ठाचरणाय प्रेरितवान्नपि । अत एव अनेके साहित्यकारा अपि स्वामिदयानन्दस्य व्यक्तित्वेन कृतित्वेन च प्रभाविता अभूवन्। स्वामिदयानन्दस्य जीवनमाधृत्य विविधविधासु प्रभूतं साहित्यं रचितम् किन्तु अत्र प्रत्यासत्ति न्यायेन समीक्षायै संस्कृतमहाकाव्यानि एवावचितानि ।

Islam, Judaism, and Zoroastrianism, 2018

is considered one of the greatest writers of Urdu prose, best known for his stories about Partition.

In the context of holistic approach for rural development, developing infrastructure has also gained momentum in recent years as a basic physical and organizational structures needed for the proper and adequate function of societal enterprises. The Government of India soon after the independence launched the Community Development Programme to rejuvenate economic and social life in rural areas. The emphasis was laid down on infrastructure development in rural areas. The programme was not brought institutional changes and its impact on poverty alleviation was not fully evident in any parts of the country. Rural infrastructure in India in terms of its roads, electricity supplies, telecom facilities, irrigation systems, water supply and sanitation, market yards, schools and health centre is not adequate. The services completely provided by governments at the centre and the states, have severe budgetary constraints. In this backdrop, it has been in regular policy discourses that the process of developing rural infrastructure in line with urban is essential and it is key to economic growth and prosperity. In this context, the present paper highlights necessary developmental issues for future of rural India while focusing sector wise issues like employment, rural resource centre, agriculture and productivity, non-farm sector, ensuring rural eco system, water supply and sanitation, roads and transport, energy and telecommunications. ______________________________________________________________________________

Creation and Criticism, 2021

Book for Review: Madhukar Asthana, Trans., Bihari Satsai — Original and English Versification (Translation of Hindi Couplets into English). New Delhi: Shwetwarna Prakashan, 2020. Pp. 187. Price : Rs. 399/- (Hardcover). ISBN 978-81-9444559-09-2 Title: Review of Bihari Satsai — Original and English Versification Journal: Creation and Criticism Volume: 6 Issue Number: 20 & 21 Year: Jan-April 2021 Pages: Web Page ISSN: 2455-9687 MLA Citation: Chauhan, Abnish Singh. Review of Bihari Satsai — Original and English Versification, by Madhukar Asthana. Creation and Criticism, vol. 6, no. 20 & 21, Jan-April 2021.