Podcasts about kalidasa

Brahmins and Kings: Royal Counsel in the Sanskrit Narrative Literatures (Oxford UP, 2025) examines some of the most well-known and widely circulated narratives in the history of Sanskrit literature, including the Mahabharata, the Ramayana, Visnusarman's famed animal stories (the Panchatantra), Somadeva's labyrinthine Ocean of Rivers of Stories (the Kathasaritsagara), Kalhana's Chronicle of the Kings of Kashmir (the Rajatarangini), and two of the most famous plays in the history of Sanskrit literature, Kalidasa's Abhijnanasakuntala and Harsa's Ratnavali. Offering a sustained close, intertextual reading, John Nemec argues that these texts all share a common frame: they feature stories of the mutual relations of ksatriya kings with Brahmins, and they all depict Brahmins advising political figures.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Brahmins and Kings: Royal Counsel in the Sanskrit Narrative Literatures (Oxford UP, 2025) examines some of the most well-known and widely circulated narratives in the history of Sanskrit literature, including the Mahabharata, the Ramayana, Visnusarman's famed animal stories (the Panchatantra), Somadeva's labyrinthine Ocean of Rivers of Stories (the Kathasaritsagara), Kalhana's Chronicle of the Kings of Kashmir (the Rajatarangini), and two of the most famous plays in the history of Sanskrit literature, Kalidasa's Abhijnanasakuntala and Harsa's Ratnavali. Offering a sustained close, intertextual reading, John Nemec argues that these texts all share a common frame: they feature stories of the mutual relations of ksatriya kings with Brahmins, and they all depict Brahmins advising political figures.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Brahmins and Kings: Royal Counsel in the Sanskrit Narrative Literatures (Oxford UP, 2025) examines some of the most well-known and widely circulated narratives in the history of Sanskrit literature, including the Mahabharata, the Ramayana, Visnusarman's famed animal stories (the Panchatantra), Somadeva's labyrinthine Ocean of Rivers of Stories (the Kathasaritsagara), Kalhana's Chronicle of the Kings of Kashmir (the Rajatarangini), and two of the most famous plays in the history of Sanskrit literature, Kalidasa's Abhijnanasakuntala and Harsa's Ratnavali. Offering a sustained close, intertextual reading, John Nemec argues that these texts all share a common frame: they feature stories of the mutual relations of ksatriya kings with Brahmins, and they all depict Brahmins advising political figures.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Brahmins and Kings: Royal Counsel in the Sanskrit Narrative Literatures (Oxford UP, 2025) examines some of the most well-known and widely circulated narratives in the history of Sanskrit literature, including the Mahabharata, the Ramayana, Visnusarman's famed animal stories (the Panchatantra), Somadeva's labyrinthine Ocean of Rivers of Stories (the Kathasaritsagara), Kalhana's Chronicle of the Kings of Kashmir (the Rajatarangini), and two of the most famous plays in the history of Sanskrit literature, Kalidasa's Abhijnanasakuntala and Harsa's Ratnavali. Offering a sustained close, intertextual reading, John Nemec argues that these texts all share a common frame: they feature stories of the mutual relations of ksatriya kings with Brahmins, and they all depict Brahmins advising political figures.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Brahmins and Kings: Royal Counsel in the Sanskrit Narrative Literatures (Oxford UP, 2025) examines some of the most well-known and widely circulated narratives in the history of Sanskrit literature, including the Mahabharata, the Ramayana, Visnusarman's famed animal stories (the Panchatantra), Somadeva's labyrinthine Ocean of Rivers of Stories (the Kathasaritsagara), Kalhana's Chronicle of the Kings of Kashmir (the Rajatarangini), and two of the most famous plays in the history of Sanskrit literature, Kalidasa's Abhijnanasakuntala and Harsa's Ratnavali. Offering a sustained close, intertextual reading, John Nemec argues that these texts all share a common frame: they feature stories of the mutual relations of ksatriya kings with Brahmins, and they all depict Brahmins advising political figures. 

Being immune to the charms of poetry is a crime that is its own punishment, the Sanskritic tradition tells us. Join us as we discover the allure of Sanskrit and Prakrit love poetry and the travails of translating doe-eyes and elephant-thighs into English with Anusha Rao and Suhas Mahesh, co-translators of the verse anthology, How to Love in Sanskrit (HarperCollins 2024). How to Love in Sanskrit is a poetic exploration of the maze of modern dating: flirting, daydreaming, yearning, and breaking up, through the eyes of Kalidasa, Bana, Vidya, and many other, often anonymous gifted poets. Moderated by Radhika Chadha, the translators will discuss their inspiration for the book, their approach to translation, misconceptions about Sanskrit poetry, and the challenges of translating pre-modern poetry, drawing from both classic and forgotten texts to paint a picture of what love feels like in Sanskrit. The session will conclude with a reading of their favourite verses from the book and a Q&A session with the audience. In this episode of BIC Talks, Anusha Rao and Suhas Mahesh will be in conversation with Radhika Chadha .This is an excerpt from a conversation that took place in the BIC premises in January 2025. Subscribe to the BIC Talks Podcast on your favorite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible, and Amazon Music.

It is often assumed that classical Sanskrit poetry and drama lack a concern with the tragic. However, as Bihani Sarkar makes clear in Classical Sanskrit Tragedy: The Concept of Suffering and Pathos in Medieval India (I. B. Tauris, 2021), this is far from the case. In the first study of tragedy in classical Sanskrit literature, Sarkar draws on a wide range of Sanskrit dramas, poems and treatises - much of them translated for the first time into English - to provide a complete history of the tragic in Indian literature from the second to the fourth centuries. Looking at Kalidasa, the most celebrated writer of Sanskrit poetry and drama (kavya), this book argues that constructions of absence and grief are central to Kalidasa's compositions and that these 'tragic middles' are much more sophisticated than previously understood. For Kalidasa, tragic middles are modes of thinking, in which he confronts theological and philosophical issues. Through a close literary analysis of the tragic middle in five of his works, the Abhijñanasakuntala, the Raghuva?sa, the Kumarasambhava, the Vikramorvasiya and the Meghaduta, Sarkar demonstrates the importance of tragedy for classical Indian poetry and drama in the early centuries of the common era. These depictions from the Indian literary sphere, by their particular function and interest in the phenomenology of grief, challenge and reshape in a wholly new way our received understanding of tragedy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

It is often assumed that classical Sanskrit poetry and drama lack a concern with the tragic. However, as Bihani Sarkar makes clear in Classical Sanskrit Tragedy: The Concept of Suffering and Pathos in Medieval India (I. B. Tauris, 2021), this is far from the case. In the first study of tragedy in classical Sanskrit literature, Sarkar draws on a wide range of Sanskrit dramas, poems and treatises - much of them translated for the first time into English - to provide a complete history of the tragic in Indian literature from the second to the fourth centuries. Looking at Kalidasa, the most celebrated writer of Sanskrit poetry and drama (kavya), this book argues that constructions of absence and grief are central to Kalidasa's compositions and that these 'tragic middles' are much more sophisticated than previously understood. For Kalidasa, tragic middles are modes of thinking, in which he confronts theological and philosophical issues. Through a close literary analysis of the tragic middle in five of his works, the Abhijñanasakuntala, the Raghuva?sa, the Kumarasambhava, the Vikramorvasiya and the Meghaduta, Sarkar demonstrates the importance of tragedy for classical Indian poetry and drama in the early centuries of the common era. These depictions from the Indian literary sphere, by their particular function and interest in the phenomenology of grief, challenge and reshape in a wholly new way our received understanding of tragedy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

It is often assumed that classical Sanskrit poetry and drama lack a concern with the tragic. However, as Bihani Sarkar makes clear in Classical Sanskrit Tragedy: The Concept of Suffering and Pathos in Medieval India (I. B. Tauris, 2021), this is far from the case. In the first study of tragedy in classical Sanskrit literature, Sarkar draws on a wide range of Sanskrit dramas, poems and treatises - much of them translated for the first time into English - to provide a complete history of the tragic in Indian literature from the second to the fourth centuries. Looking at Kalidasa, the most celebrated writer of Sanskrit poetry and drama (kavya), this book argues that constructions of absence and grief are central to Kalidasa's compositions and that these 'tragic middles' are much more sophisticated than previously understood. For Kalidasa, tragic middles are modes of thinking, in which he confronts theological and philosophical issues. Through a close literary analysis of the tragic middle in five of his works, the Abhijñanasakuntala, the Raghuva?sa, the Kumarasambhava, the Vikramorvasiya and the Meghaduta, Sarkar demonstrates the importance of tragedy for classical Indian poetry and drama in the early centuries of the common era. These depictions from the Indian literary sphere, by their particular function and interest in the phenomenology of grief, challenge and reshape in a wholly new way our received understanding of tragedy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

It is often assumed that classical Sanskrit poetry and drama lack a concern with the tragic. However, as Bihani Sarkar makes clear in Classical Sanskrit Tragedy: The Concept of Suffering and Pathos in Medieval India (I. B. Tauris, 2021), this is far from the case. In the first study of tragedy in classical Sanskrit literature, Sarkar draws on a wide range of Sanskrit dramas, poems and treatises - much of them translated for the first time into English - to provide a complete history of the tragic in Indian literature from the second to the fourth centuries. Looking at Kalidasa, the most celebrated writer of Sanskrit poetry and drama (kavya), this book argues that constructions of absence and grief are central to Kalidasa's compositions and that these 'tragic middles' are much more sophisticated than previously understood. For Kalidasa, tragic middles are modes of thinking, in which he confronts theological and philosophical issues. Through a close literary analysis of the tragic middle in five of his works, the Abhijñanasakuntala, the Raghuva?sa, the Kumarasambhava, the Vikramorvasiya and the Meghaduta, Sarkar demonstrates the importance of tragedy for classical Indian poetry and drama in the early centuries of the common era. These depictions from the Indian literary sphere, by their particular function and interest in the phenomenology of grief, challenge and reshape in a wholly new way our received understanding of tragedy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

It is often assumed that classical Sanskrit poetry and drama lack a concern with the tragic. However, as Bihani Sarkar makes clear in Classical Sanskrit Tragedy: The Concept of Suffering and Pathos in Medieval India (I. B. Tauris, 2021), this is far from the case. In the first study of tragedy in classical Sanskrit literature, Sarkar draws on a wide range of Sanskrit dramas, poems and treatises - much of them translated for the first time into English - to provide a complete history of the tragic in Indian literature from the second to the fourth centuries. Looking at Kalidasa, the most celebrated writer of Sanskrit poetry and drama (kavya), this book argues that constructions of absence and grief are central to Kalidasa's compositions and that these 'tragic middles' are much more sophisticated than previously understood. For Kalidasa, tragic middles are modes of thinking, in which he confronts theological and philosophical issues. Through a close literary analysis of the tragic middle in five of his works, the Abhijñanasakuntala, the Raghuva?sa, the Kumarasambhava, the Vikramorvasiya and the Meghaduta, Sarkar demonstrates the importance of tragedy for classical Indian poetry and drama in the early centuries of the common era. These depictions from the Indian literary sphere, by their particular function and interest in the phenomenology of grief, challenge and reshape in a wholly new way our received understanding of tragedy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

It is often assumed that classical Sanskrit poetry and drama lack a concern with the tragic. However, as Bihani Sarkar makes clear in Classical Sanskrit Tragedy: The Concept of Suffering and Pathos in Medieval India (I. B. Tauris, 2021), this is far from the case. In the first study of tragedy in classical Sanskrit literature, Sarkar draws on a wide range of Sanskrit dramas, poems and treatises - much of them translated for the first time into English - to provide a complete history of the tragic in Indian literature from the second to the fourth centuries. Looking at Kalidasa, the most celebrated writer of Sanskrit poetry and drama (kavya), this book argues that constructions of absence and grief are central to Kalidasa's compositions and that these 'tragic middles' are much more sophisticated than previously understood. For Kalidasa, tragic middles are modes of thinking, in which he confronts theological and philosophical issues. Through a close literary analysis of the tragic middle in five of his works, the Abhijñanasakuntala, the Raghuva?sa, the Kumarasambhava, the Vikramorvasiya and the Meghaduta, Sarkar demonstrates the importance of tragedy for classical Indian poetry and drama in the early centuries of the common era. These depictions from the Indian literary sphere, by their particular function and interest in the phenomenology of grief, challenge and reshape in a wholly new way our received understanding of tragedy. Learn more about your ad choices. Visit megaphone.fm/adchoices

Giuliano Boccali"Amore e Psiche in India"Festival Filosofiawww.festivalfilosofia.itFestival Filosofia, CarpiGiuliano BoccaliAmore e Psiche in IndiaLa favola del re e della ninfa celesteSabato 14 settembre 2024, ore 10:00Quali sono le analogie e le differenze concettuali tra la favola di Amore e Psiche e i suoi antecedenti indiani identificabili nel re Puruvaras e nella ninfa Urvashi? Come cambia, tra i due racconti, la concezione dell'anima e del ciclo delle esistenze? Giuliano Boccali è stato professore di Indologia e Lingua e letteratura sanscrita presso l'Università di Milano e ha insegnato anche Filologia iranica presso l'Università Ca' Foscari di Venezia. È presidente onorario dell'Associazione italiana di studi sanscriti. Si è occupato di letteratura indiana classica, in relazione ai grandi poemi epici tradizionali. I suoi studi sono rivolti all'estetica letteraria e figurativa, alla poesia indiana classica, in particolare ai temi della natura e dell'amore, e allo status delle passioni nella cultura dell'India tradizionale. Ha curato l'edizione italiana di numerosi classici della letteratura indiana (Bilhana, Kalidasa, Jayadeva, Hala). È responsabile di diverse collane e ha collaborato a lungo con il domenicale de “Il Sole 24 Ore”. Tra i suoi libri: Il silenzio in India. Un'antologia (a cura di, Milano-Udine 2017); Arte e letteratura nelle società in Asia. Aspetti tradizionali e «Renaissance orientale». Ediz. italiana, inglese e francese (a cura di, con Maria Angelillo, Roma 2017); La storia di Siva e Parvati (a cura di, Venezia 2018); Il dio dalle frecce fiorite. Miti e leggende dell'amore in India (Bologna 2022); Tutto è sacro in India (nuova ed., con Sabrina Ciolfi, fotografie di Christopher Taylor, Milano 2022); Eros, passioni, emozioni nella civiltà dell'India (a cura di, con Malgorzata Sacha e Raffaele Torella, Roma 2023).IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

In this episode of The Literary City, we embark on a journey with two distinguished guests—each bringing a unique perspective to our exploration of literature and language.Abhay K, a poet-diplomat, and the author of "Celestial," a poetic masterpiece comprising 100 couplets that intricately weave the enchanting tales of the 88 constellations in our galaxy. Abhay's journey into the realm of poetry was sparked by a mesmerising night beneath the southern skies during his tenure as the Indian ambassador to Madagascar. His book "Celestial" stands as a testament to the wondrous inspiration found in the cosmos, beautifully complemented by illustrations from the renowned 10th-century Persian astronomer, Abd al-Rahman al-Sufi, known as Azophi in the West. Through his return to our show, we anticipate delving deeper into the celestial wonders that continue to captivate both poet and audience alike.Later in the popular segment WHAT'S THAT WORD—with co-host Pranati  “P with an A” Madhav—we are joined by Karthik Venkatesh, an Executive Editor at Penguin and the author of the enlightening book "10 Indian Languages And How They Came To Be." Karthik's book is a trove of knowledge, with each page resembling a rich chapter brimming with insights into the origins and evolution of Indian languages. What strikes me the most about Karthik's work is the depth of research—evident from years of accumulated knowledge and experience. As an editor himself, Karthik has skillfully distilled this wealth of information into a concise yet impactful narrative, shedding light on languages both familiar and obscure to India. This is an action-packed and intellectually stimulating episode of The Literary City.ABOUT ABHAY K Abhay K. is a poet-diplomat, translator, and author of several poetry collections. His poems have appeared in over a hundred literary magazines. His “Earth Anthem” has been translated into over 150 languages. He received the SAARC Literary Award and was invited to record his poems at the Library of Congress, Washington, D.C., in 2018. His translations of Kalidasa's Meghaduta and Ritusamhara from Sanskrit won him the KLF Poetry Book of the Year Award.ABOUT KARTHIK VENKATESH Karthik Venkatesh grew up in Bangalore, speaking Tamil, Malayalam, Kannada, English, Dakhani and Hindi. He tried to learn French but failed. He did learn Punjabi though. Once an MBA, he later studied education and taught English and History in a school. He now edits for a living and writes whenever the fancy strikes him. Karthik lives in Bangalore. On weekday mornings, he often runs. On weekends, he naps.Buy Celestial: https://amzn.to/49Ba6iuBuy 10 Indian Languages: https://amzn.to/3Tlg6GtThe similarities between Brahui in Pakistan and Tamil: https://youtu.be/97pwj5AslIw?si=YO52pQEvuu9f0-9iWHAT'S THAT WORD?!Co-host Pranati Madhav "Pea" joins Ramjee Chandran in the fun etymology segment, "WHAT'S THAT WORD?!" where they discuss the word “PATOIS”.CONTACT USReach us by mail: theliterarycity@explocity.com or simply, tlc@explocity..comOr here: https://www.facebook.com/groups/theliterarycityOr here: https://www.instagram.com/explocityblr/

SWAMI PURI (Srila Bhaktivedanta Puri Goswami Maharaj) é monge renunciante há 26 anos, mestre espiritual do Vaisnavismo e discípulo de Srila Bhakti Pramode Puri Goswami Maharaj. Construiu um monastério no sul de Minas Gerais onde se pratica bhakti yoga, a yoga da devoção. Sua dedicação, amizade e simplicidade o tornou muito querido, recebendo a todos que tem ido tomar refúgio nesse belo espaço chamado Vrinda Bhumi. CONHEÇA MAIS sobre SWAMI PURI (B.V Puri Goswami Mahārāja) Instagram: / bvpuri Facebook: / swamipuri64 Site Oficial: http://www.swamipuri.com.br CANAL DO YOUTUBE - https://www.youtube.com/channel/UC2FhOypSOtH-y8D5PonB2aQ Grupo Bhakti Dharma no Whatsapp: https://chat.whatsapp.com/LHY4w0pIkCt... ACOMPANHE-NOS NAS REDES SOCIAIS - SEMEANDO DEVOÇÃO: https://harmonizesuavida.my.canva.site/semeandodevocao --- Send in a voice message: https://podcasters.spotify.com/pod/show/semeandodevocao/message

This week, join Cyrus Palizban, Anne Dudek, Zohar Atkins, Stewart Alsop III, and Nicolas Sarian as we discuss the mystical power of the Moon, prompted by a quote from the ancient Indian author, Kalidasa. We explore the dichotomy between the moon and the sun as considered by different cultures and religions. The conversation leads us to discuss the concept of darkness and light, and the shadows that come from their interplay. From shadows we bounce to the concept of dems and then to the nature of the separation between man and the rest of the animal kingdom: namely, speech and names themselves. Buckle up, this is a wild dive into the night!   00:00 Introduction and Welcome 00:24 Joining the Discussion Group 00:50 Quote of the Day 01:13 Understanding the Quote's Origin 02:54 Interpreting the Quote 05:28 The Moon and the Sun in Jewish Tradition 10:49 The Moon and the Sun in Art and Personal Experience 22:01 The Moon and the Sun in Ancient Traditions 25:58 The Shadow of the Shadow 28:08 Interpreting Omens and Shadows 28:30 The Dilemma of Seeking Omens 28:44 The Paradox of Self-fulfilling Prophecies 29:39 The Duality of Man and Demon 30:30 The Liminality of Beings 31:23 The Human Condition: Spirit or Animal? 31:47 The Definition of Liminal 32:24 The Role of Names in Identity Formation 38:35 The Mystery of Animal Consciousness 43:17 The Power of Language and Literacy 48:59 The Evolution of Communication: From Hieroglyphics to Memes 50:23 The Impact of Writing on Memory 52:09 Wrapping Up the Discussion   Want to continue the discussion? Join us for more learning and discussion in our Meditations and Chronicles WhatsApp groups!   Meditations: https://chat.whatsapp.com/JIFXc06ABCPEsyfUBtvm1U Chronicles: https://chat.whatsapp.com/FD6M9a35KCE2XrnJrqaGLU   Follow us on other platforms for more content!   Twitter: https://x.com/lightinspires   Instagram: https://instagram.com/lightning.inspiration?igshid=NzZlODBkYWE4Ng== Threads: https://www.threads.net/@lightning.inspiration   LinkedIn: https://www.linkedin.com/company/lightning-meditations/

A love story between an Apsara and a King - Urvashi and Pururavas. Also featuring magical transformations, celestial theater and a gem that keeps popping up Transcript and show notes Music: https://www.purple-planet.com #sfipodcast #Urvashi #Pururavas #Kalidasa #Apsara #Indra #Swarg #Ayus #Kubera #Mahabharat #Mahabharata

He gave up a staggeringly successful career to live a quiet life -- and now he shares his wisdom with us. Murali Neelakantan joins Amit Varma in episode 329 of The Seen and the Unseen to talk about the life he has lived and the lessons he has learnt. (FOR FULL LINKED SHOW NOTES, GO TO SEENUNSEEN.IN.) Also check out: 1. Murali Neelankantan on Twitter and LinkedIn. 2. An Idea of a Law School -- NR Madhava Menon, Murali Neelakantan and Sumeet Malik. 3. Akshaya Mukul and the Life of Agyeya -- Episode 324 of The Seen and the Unseen. 4. The Life and Times of Shanta Gokhale — Episode 311 of The Seen and the Unseen. 5. Wanting — Luke Burgis. 6. It is immoral to have children. Here's why — Amit Varma. 7. The Loneliness of the Indian Woman — Episode 259 of The Seen and the Unseen (w Shrayana Bhattacharya). 8. The Life and Times of Mrinal Pande — Episode 263 of The Seen and the Unseen. 9. Sara Rai Inhales Literature — Episode 255 of The Seen and the Unseen. 10. Casino Royale -- Martin Campbell. 11. Schrödinger's cat. 12. Dance Dance For the Halva Waala — Episode 294 of The Seen and the Unseen (w Jai Arjun Singh and Subrat Mohanty). 13. Right to Education: Just another law -- Meera Neelakantan. 14. The Life and Times of Abhinandan Sekhri — Episode 254 of The Seen and the Unseen. 15. The Forgotten Greatness of PV Narasimha Rao — Episode 283 of The Seen and the Unseen (w Vinay Sitapati). 16. The Prem Panicker Files — Episode 217 of The Seen and the Unseen (w Prem Panicker). 17. Major Navneet Vats SM. 18. Lifespan: Why We Age – and Why We Don't Have To — David Sinclair. 19. The Lifespan Podcast by David Sinclair. 20. The Adda at the End of the Universe — Episode 309 of The Seen and the Unseen (w Vikram Sathaye and Roshan Abbas). 21. Loss Aversion. 22. Aandhi -- Gulzar. 23. Nowhere Near -- Yo La Tengo. 24. Dil Hi To Hai Na Sang o Hishat -- Abida Parveen. 25. Ranjish hi Sahi -- Mehdi Hasan. 26. Old Man -- Neil Young. 27. Oscar Wilde on Amazon and Wikipedia. 28. Tum Itna Jo Muskura Rahe Ho -- Jagjit Singh. 29. Bonjour Tristesse -- Françoise Sagan. 30. Everybody Lies — Seth Stephens-Davidowitz. 31. Politics and the Sociopath (2014) — Amit Varma. 32. History of European Morals — WEH Lecky. 33. The Expanding Circle — Peter Singer. 34. Dunbar's number. 35. Rankthings.io by Aella and David. 36. Aella on Twitter and Substack. 37. Ye Humse Na Hoga -- Javed Akhtar. 38. All You Who Sleep Tonight -- Vikram Seth. 39. GCN +. 40. The Gentle Wisdom of Pratap Bhanu Mehta — Episode 300 of The Seen and the Unseen. 41. The Life and Times of Jerry Pinto — Episode 314 of The Seen and the Unseen. 42. SVB, Banking and the State of the Economy -- Episode 323 of The Seen and the Unseen (w Ajay Shah and Mohit Satyanand). 43. Ashutosh Salil and the Challenge of Change -- Episode 312 of The Seen and the Unseen. 44. Laws Against Victimless Crimes Should Be Scrapped — Amit Varma. 45. One Bad Law Goes, but Women Remain Second-Class Citizens — Amit Varma. 46. ये लिबरल आख़िर है कौन? — Episode 37 of Puliyabaazi (w Amit Varma, on Hayek). 47. Elite Imitation in Public Policy — Episode 180 of The Seen and the Unseen (on isomorphic mimicry, with Shruti Rajagopalan and Alex Tabarrok). 48. The Long Road From Neeyat to Neeti — Episode 313 of The Seen and the Unseen (w Pranay Kotasthane and Raghu S Jaitley). 49. Narendra Shenoy and Mr Narendra Shenoy — Episode 250 of The Seen and the Unseen. 50. Restaurant Regulations in India — Episode 18 of The Seen and the Unseen (w Madhu Menon). 51. The Wealth of Nations -- Adam Smith. 52. The Theory of Moral Sentiments — Adam Smith. 53. Humesha Der Kar Deta Hoon Main -- Muneer Niazi. 54. The Economics and Politics of Vaccines — Episode 223 of The Seen and the Unseen (w Ajay Shah). 55. Rustom -- Tinu Suresh Desai on the Nanavati case. 56. Natasha Badhwar Lives the Examined Life — Episode 301 of The Seen and the Unseen. 57. The Nurture Assumption — Judith Rich Harris. 58. Mohit Satyanand on Twitter and Substack. 59. Episodes of The Seen and the Unseen with Mohit Satyanand: 1, 2, 3, 4, 5, 6. 60. Richard Dawkins on unpleasant gods. 61. Pushpesh Pant Feasts on the Buffet of Life -- Episode 326 of The Seen and the Unseen. 62. Three Hundred Verses: Musings on Life, Love and Renunciation -- Bhartrihari. 63. Drug Price Controls -- Episode 29 of The Seen and the Unseen (w Pavan Srinath). 64. The Dark Side of Indian Pharma — Episode 245 of The Seen and the Unseen (w Dinesh Thakur). 65. Bottle of Lies — Katherine Eban. 66. The Truth Pill: The Myth of Drug Regulation in India -- Dinesh Thakur and Prashant Reddy. 67. Fire in the Blood -- Dylan Mohan Gray. 68. New York Stories -- Martin Scorcese, Francis Ford Coppola and Woody Allen. 69. The Ideas of Our Constitution — Episode 164 of The Seen and the Unseen (w Madhav Khosla). 70. Kumārasambhava -- Kalidasa. 71. Quiet: The Power of Introverts in a World That Can't Stop Talking -- Susan Cain. 72. Goodbye, Mr Chips -- Sam Wood. 73. Hitler's SS: Portrait in Evil -- Jim Goddard. 74. What Money Can't Buy -- Michael Sandel. 75. Tum Bilkul Hum Jaise Nikle -- Fehmida Riaz. 76.  Kuchh Log Tumhein Samjhaaenge -- Fehmida Riaz. 77. The Four Quadrants of Conformism — Paul Graham. Check out Amit's online course, The Art of Clear Writing. And subscribe to The India Uncut Newsletter. It's free! Episode art: ‘This is the World' by Simahina.

En dat is 20! Na een korte winterstop gaan we weer lekker door met nieuwe afleveringen. Vandaag bespreken we Wolkbode, geschreven door Kalidasa. Geen Europese literatuur dus, dit keer. Wie was Kalidasa precies? Hoe komen melancholie en hunkering in de Wolkbode samen? Welke blik op natuur hebben we vandaag de dag? En hoe kunnen twee gescheiden werelden weer samengebracht worden? Je hoort het hier! In deze aflevering gebruik ik de vertaling van J.R.A. Loman, uitgegeven bij Athenaeum—Polak & Van Gennep, te Amsterdam, in 1971. Mailen kan naar eenwereldaanliteratuur@gmail.com. Berichtjes via Instagram zijn ook welkom: eenwereldaanliteratuur. Wil je deze podcast steunen? Word 'Vriend van de Show'! Ga hiervoor naar https://vriendvandeshow.nl/eenwereldaanliteratuur.

Atmaja and Kalidasa love story

En este nuevo encuentro en el café de Mendel, José Carlos Rodrigo (@literatura_instantanea) y Jan Arimany (@trotalibros) hablan de sus lecturas, que van de Carrère a Foster Wallace, pasando por Kalidasa y Forster. Hablan del recientemente fallecido Javier Marías, del próximo anuncio del Premio Nobel de Literatura, qué hacer cuando te quedas estancado en una lectura, los libros más difíciles de leer de la literatura e incluso de los votos matrimoniales de Jan, cargados de buena literatura. Seas de café solo o de los que se alargan describiendo todos los ingredientes añadidos que desean, ¡no te olvides de acompañarlo con una buena lectura!

In his essay titled Shakuntala, Tagore compares Kalidasa's great epic poem Abhijnan Shakuntalam with Shakespearean Tempest. I narrate some passages from the essay in this podcast.

Emotion is at the heart of everything that we do as humans. As the adage goes and what we are witnessing with modern day Twitter wars, the pen is mightier than the sword. However, using the right words to evoke the right emotions seems more like an art than science. Can technology help us write as well as Kalidasa or the Bard? This is the place where Sharmin Ali is focusing her energies. Sharmin traces her origins to Shantiniketan, the hallowed place of Rabindranath Tagore. Being a Bengali, Sharmin spent the first few years of her professional in high growth environments such as Mu Sigma and Fortune 500 companies in Biz Dev. However, her literary origins and Bengali roots did not go away. Sharmin eventually branched out to build India's Netflix writing as many as 70 scripts on her own. She saw the writing on the wall and sold her scripts to launch Instoried. With Instoried, Sharmin Ali is hoping to change the way people write. Infusing their writing with emotion and empathy is something Sharmin is envisioning. Interesting episode with lots of twists and turns. 

Next episode in the poetry series! Video by HeWhoIsSteve --- Support this podcast: https://anchor.fm/storytimewithkurt/support

En librairie le 30 mars 2022 et sur https://www.lesbelleslettres.com/livre/9782251453033/la-lignee-des-fils-du-soleil. Le Raghuvamsha de Kalidasa Dans ce chef-d'œuvre de la poésie épique sanskrite écrit au Ve siècle ap. J.-C., Kalidasa raconte en 19 chants l'histoire de la dynastie mythologique des Fils du Soleil.

In this episode, RJ Nishant narrates a beautiful story of the Classical Sanskrit author Kalidasa's encounter with a kid. How the kid raised a question mark on the author's knowledge, tune in to know for a very important yet often forgotten life lesson!

The Cloud of Longing: A New Translation and Eco-Aesthetic Study of Kalidasa's Meghaduta (Oxford UP, 2021) is a translation and full-length study of the great Sanskrit poet Kālidāsa's famed Meghadūta (literally: "The Cloud Messenger") with a focus on its interfacing of nature, feeling, figurative language, and mythic memory. While the Meghadūta has been translated a number of times, the last "almost academic" translation was published in 1976 (Leonard Nathan, The Transport of Love: The Meghadūta of Kālidāsa). This volume, however, is more than an Indological translation. It is a study of the text in light of both classical Indian and contemporary Western literary theory, and it is aimed at lovers of poetry and poetics and students of world literature. It seeks to widen the arena of literary and poetic studies to include classic works of Asian traditions. It also looks at the poem's imaginative portrayals of "nature" and "environment" from perspectives that have rarely been considered. Raj Balkaran is a scholar, educator, consultant, and life coach. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/poetry

The Cloud of Longing: A New Translation and Eco-Aesthetic Study of Kalidasa's Meghaduta (Oxford UP, 2021) is a translation and full-length study of the great Sanskrit poet Kālidāsa's famed Meghadūta (literally: "The Cloud Messenger") with a focus on its interfacing of nature, feeling, figurative language, and mythic memory. While the Meghadūta has been translated a number of times, the last "almost academic" translation was published in 1976 (Leonard Nathan, The Transport of Love: The Meghadūta of Kālidāsa). This volume, however, is more than an Indological translation. It is a study of the text in light of both classical Indian and contemporary Western literary theory, and it is aimed at lovers of poetry and poetics and students of world literature. It seeks to widen the arena of literary and poetic studies to include classic works of Asian traditions. It also looks at the poem's imaginative portrayals of "nature" and "environment" from perspectives that have rarely been considered. Raj Balkaran is a scholar, educator, consultant, and life coach. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

The Cloud of Longing: A New Translation and Eco-Aesthetic Study of Kalidasa's Meghaduta (Oxford UP, 2021) is a translation and full-length study of the great Sanskrit poet Kālidāsa's famed Meghadūta (literally: "The Cloud Messenger") with a focus on its interfacing of nature, feeling, figurative language, and mythic memory. While the Meghadūta has been translated a number of times, the last "almost academic" translation was published in 1976 (Leonard Nathan, The Transport of Love: The Meghadūta of Kālidāsa). This volume, however, is more than an Indological translation. It is a study of the text in light of both classical Indian and contemporary Western literary theory, and it is aimed at lovers of poetry and poetics and students of world literature. It seeks to widen the arena of literary and poetic studies to include classic works of Asian traditions. It also looks at the poem's imaginative portrayals of "nature" and "environment" from perspectives that have rarely been considered. Raj Balkaran is a scholar, educator, consultant, and life coach. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

The Cloud of Longing: A New Translation and Eco-Aesthetic Study of Kalidasa's Meghaduta (Oxford UP, 2021) is a translation and full-length study of the great Sanskrit poet Kālidāsa's famed Meghadūta (literally: "The Cloud Messenger") with a focus on its interfacing of nature, feeling, figurative language, and mythic memory. While the Meghadūta has been translated a number of times, the last "almost academic" translation was published in 1976 (Leonard Nathan, The Transport of Love: The Meghadūta of Kālidāsa). This volume, however, is more than an Indological translation. It is a study of the text in light of both classical Indian and contemporary Western literary theory, and it is aimed at lovers of poetry and poetics and students of world literature. It seeks to widen the arena of literary and poetic studies to include classic works of Asian traditions. It also looks at the poem's imaginative portrayals of "nature" and "environment" from perspectives that have rarely been considered. Raj Balkaran is a scholar, educator, consultant, and life coach. For information see rajbalkaran.com.

The Cloud of Longing: A New Translation and Eco-Aesthetic Study of Kalidasa's Meghaduta (Oxford UP, 2021) is a translation and full-length study of the great Sanskrit poet Kālidāsa's famed Meghadūta (literally: "The Cloud Messenger") with a focus on its interfacing of nature, feeling, figurative language, and mythic memory. While the Meghadūta has been translated a number of times, the last "almost academic" translation was published in 1976 (Leonard Nathan, The Transport of Love: The Meghadūta of Kālidāsa). This volume, however, is more than an Indological translation. It is a study of the text in light of both classical Indian and contemporary Western literary theory, and it is aimed at lovers of poetry and poetics and students of world literature. It seeks to widen the arena of literary and poetic studies to include classic works of Asian traditions. It also looks at the poem's imaginative portrayals of "nature" and "environment" from perspectives that have rarely been considered. Raj Balkaran is a scholar, educator, consultant, and life coach. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Cloud of Longing: A New Translation and Eco-Aesthetic Study of Kalidasa's Meghaduta (Oxford UP, 2021) is a translation and full-length study of the great Sanskrit poet Kālidāsa's famed Meghadūta (literally: "The Cloud Messenger") with a focus on its interfacing of nature, feeling, figurative language, and mythic memory. While the Meghadūta has been translated a number of times, the last "almost academic" translation was published in 1976 (Leonard Nathan, The Transport of Love: The Meghadūta of Kālidāsa). This volume, however, is more than an Indological translation. It is a study of the text in light of both classical Indian and contemporary Western literary theory, and it is aimed at lovers of poetry and poetics and students of world literature. It seeks to widen the arena of literary and poetic studies to include classic works of Asian traditions. It also looks at the poem's imaginative portrayals of "nature" and "environment" from perspectives that have rarely been considered. Raj Balkaran is a scholar, educator, consultant, and life coach. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In India, we inhabit many worlds, and we live in many languages, many literatures. Sara Rai joins Amit Varma in episode 255 of The Seen and the Unseen to talk about her rich life learning to write, learning to read, learning to live. Also check out: 1. Sara Rai on Amazon. 2. “You will be the Katherine Mansfield of Hindi” -- Sara Rai's essay in Caravan. 3. Other Skies -- Sara Rai. 4. Wilderness -- Sara Rai. 5. Premchand's Kazaki And Other Marvellous Tales -- Munshi Premchand (translated and with an introduction by Sara Rai). 6. The City -- CP Cavafy. 7. Memories and Things -- Episode 195 of The Seen and the Unseen (w Aanchal Malhotra). 8. The World of Premchand: Selected Short Stories -- Munshi Premchand (translated and with an introduction by David Rubin). 9. Literary Cultures in History: Reconstructions From South Asia -- Sheldon Pollock. 10. Blue Is Like Blue -- Vinod Kumar Shukla (translated by Arvind Krishna Mehrotra and Sara Rai). 11. Vinod Kumar Shukla on Amazon. 12. Collected Stories -- Naiyer Masud. 13. Naiyer Masud on Amazon. 14. Georges Simenon, Charles Dickens and Guy de Maupassant on Amazon. 15. The Aim of Literature -- Munshi Premchand. (Another version.) 16. Testaments Betrayed -- Milan Kundera. 17. Jealousy -- Marcel Proust. 18. The Abyss and Other Stories -- Leonid Andreyev. 19. So Much Water So Close To Home -- Raymond Carver. 20. Short Cuts -- Robert Altman. 21. Limits -- Raymond Carver. (Scroll down on that link to find the poem.) 22. Cathedral -- Raymond Carver. 23. Raymond Carver on Amazon. 24. Jean-Paul Sartre, Anton Chekhov, Franz Kafka and WG Sebald on Amazon. 25. Rings of Saturn -- WG Sebald. 26. Umrao Jaan Ada (English, Urdu, Hindi) -- Mirza Hadi Ruswa. 27. Jyotsna Milan on Amazon. 28. In Absentia: Where are India's conservative intellectuals? -- Ramachandra Guha. 29. Young India -- Episode 83 of The Seen and the Unseen (w Snigdha Poonam). 30. Dreamers: How Indians are Changing the World -- Snigdha Poonam. 31. Meghadutam -- Kalidasa. 32. Humans of New York. 33. Sturgeon's Law on Wikipedia. 34. Random BOOMER Journalist Says WHAT About Paul Simon??? -- Rick Beato's magnificent rant. 35. The Time a Stiff Caught Fire -- Keith Yates. 36. Hindi Nationalism -- Alok Rai. 37. A House Divided: Origin and Development of Hindi/Urdu -- Amrit Rai. 38. The Indianness of Indian Food -- Episode 95 of The Seen and the Unseen (w Vikram Doctor). 39. Early Indians -- Episode 112 of The Seen and the Unseen (w Tony Joseph). 40. Understanding India Through Its Languages -- Episode 232 of The Seen and the Unseen (w Peggy Mohan). 41. The Gita Press and Hindu Nationalism -- Episode 139 of The Seen and the Unseen (w Akshaya Mukul). 42. Gita Press and the Making of Hindu India -- Akshaya Mukul. 43. East West Street -- Philippe Sands. 44. Group Polarization on Wikipedia. 45. The Crowd: A Study of the Popular Mind -- Gustave le Bon (on crowd psychology). 46. Private Truths, Public Lies -- Timur Kuran. 47. A Life in Indian Politics -- Episode 149 of The Seen and the Unseen (w  Jayaprakash Narayan.) 48. Don't think too much of yourself. You're an accident -- Amit Varma. 49. Kavitha Rao and Our Lady Doctors -- Episode 235 of The Seen and the Unseen (w Kavitha Rao). 50. The Moth Snowstorm: Nature and Joy -- Michael McCarthy. 51. H is for Hawk -- Helen Macdonald. 52. The Genius of Birds -- Jennifer Ackerman. 53. Nirmal Verma and Ismat Chugtai on Amazon. 54. The Hidden Life of Trees -- Peter Wohlleben. This episode is sponsored by Intel. This episode is co-sponsored by CTQ Compounds. Check out The Daily Reader, FutureStack and The Social Capital Compound. Use the code UNSEEN for Rs 2500 off. Please subscribe to The India Uncut Newsletter. It's free! And check out Amit's online course, The Art of Clear Writing.

This is episode #7 of the podcast and it's Thursday, the 9th of December 2021. In today's show, I am talking to Mr. Sayantan Ghosh, Assistant Professor of Sociology at the Hiralal Mazumdar Memorial College for Women, affiliated with West Bengal State University. He is currently involved in research in the Department of Sociology at Jadavpur University in Kolkata. Mr. Ghosh explores the Sociology of Smell, the study of smell and society, literature and society, Indian social thinkers, philosophy of Rabindranath Tagore, study of religion and society. He is a passionate researcher of the sense of smell, hoping for a better future (or, as he likes to say), more fragrant future of humanity. He believes that we, as human beings, depend much more on our senses than we think, particularly on our sense of smell - as we judge and make decisions based on smell. It is not so much about knowing aspects of the external world, as it is about knowing one's own self. In our discussion, we touch on many important aspects such as logic and sensations in the Western vs. the Indian traditions, smell and language, smell and its connection to structural inequalities and urban planning, as well as sense impressions as they contribute to perception in people with sensory impairment. We conclude hoping for a multi-sensory future, addressing ways (including technological ones) to bring more awareness to our senses, especially to the sense of smell. Here is the show.Show Notes:- The sense of smell: Western view. vs.  Indian traditions (Vyasa and Kalidasa): the separation b/w logic and intellect, on one side, and emotion, feeling and sensation on the other.- ‘Indryas': the gate of knowledge- Smell and language: olfactory vocabulary of English and Bengala- The importance of the senses in everyday life (in our occupations, the way we move around, what we eat, and in our intimate moments): How do we interact with different smellscapes and how are these shaped by culture? (i.e., as in Indian culture: food/spices, incenses in temples, etc.)- The sense of smell and its connection to structural inequalities: the ‘unsmellables'- Smell and the city: urban planning as well as olfactory planning- Sense impressions and their contribution to perception (e.g., in people with visual impairment, etc.)- The hope for a multi-sensory future: self-awareness and the senses, and ways (including technological ones) to bring more awareness to our senses, especially to the sense of smellLinks:Professor Ghosh can be reached through his LinkedIn account (https://www.linkedin.com/in/sayantan-ghosh-66106a228/) and his academic webpage (https://hmmcollege.ac.in/index.php/Frontend/faculty?id=22)

What can ancient Sanskrit poetry of love and longing teach us about our own deepest spirituality? Join host Michael Taft as he explores this question with professor, author, and teacher Rick Jarow. Further topics include the tantric aspect of poetry, how landscape and nature informs and embodies our spirituality, the role of the word in transcendence, sacred passion for the divine as expressed in the poetics of longing, and much more.Rick Jarow Ph.D. is a author, teacher, and scholar of Indian languages and literature. Recently retired from his position as a Religious Studies professor at Vassar college in New York, Rick leads workshops and retreats worldwide. His books include: In Search of the Sacred, Tales for the Dying, and a new work: The Cloud of Longing: A New Translation and Eco-Aesthetic Study of Kalidasa's Meghaduta. Rick Jarow's websiteHelp to support the Deconstructing Yourself podcast at Patreon.Or give a one-time donation: DonateSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Amanda Holmes reads Kalidasa's poem “Salutation to the Dawn,” translated from the Sanskrit. Have a suggestion for a poem by a (dead) writer? Email us: podcast@theamericanscholar.org. If we select your entry, you'll win a copy of a poetry collection edited by David Lehman. This episode was produced by Stephanie Bastek and features the song “Canvasback” by Chad Crouch. See acast.com/privacy for privacy and opt-out information.

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In the works of the classical Sanskrit writer Kalidasa (c. 4th – 5th century CE) we see descriptions of women being invited to the king's garden specifically to sing, dance, play and laugh. As women's laughter was an expression of their sense of security and happiness, hearing women's laughter may have been considered as a sign that the empire was doing well. On the other hand, to this day women's tears made people uncomfortable and often willing to do just about anything to stop the tears flowing. Another rather interesting reaction is when a woman's tears invoke anger to those who hears it, or even outright denial (“you're too sensitive”, “you misunderstand me”, “that's not what happened”). No one wants to hear about a woman's unhappiness, especially if they feel that they can do very little to help. This episode is also available as a blog post: http://martinifisher.com/2021/01/25/the-ancient-power-of-womens-tears/

This story will tell you about the transformation of a foolish shepherd to master poet. --- Send in a voice message: https://anchor.fm/asha-premdeep/message

RAYA: Krishnadevaraya of Vijayanagara, written by author Srinivas Reddy, is the definitive biography of India’s first truly global leader and one of the greatest kings who changed the course of Indian history. In this episode of India Booked, host Ayushi Mona and author Srinivas Reddy engage in an ardent conversation about Deccan history, the life of Krishnadevaraya and the town of Hampi. Srinivas Reddy is a scholar, translator and musician, and his previous books include translations of Krishnadevaraya’s Amuktamalyada and Kalidasa’s Meghadutam and Malavikagnimitram. The podcast delves into a discussion about caste, tolerance and the sensitivities around it, the link between power and value of culture and how the different perspectives and romanticism of the dynamic Indian history are put together to shape its totality. This episode contains two very vivid excerpts from the book on the routines of the emperor Krishnadevaraya and the striking scenes of warfare, including a translation of one of the beautiful poems written by Raya himself. By the end, you will be compelled to pick this book up right away and start reading, or pack your bags and go visit Hampi, either of which will give you an extensive idea about the life of Krishnadevaraya and the historic city of Vijayanagara. Tune in now!

RAYA: Krishnadevaraya of Vijayanagara, written by author Srinivas Reddy, is the definitive biography of India's first truly global leader and one of the greatest kings who changed the course of Indian history. In this episode of India Booked, host Ayushi Mona and author Srinivas Reddy engage in an ardent conversation about Deccan history, the life of Krishnadevaraya and the town of Hampi. Srinivas Reddy is a scholar, translator and musician, and his previous books include translations of Krishnadevaraya's Amuktamalyada and Kalidasa's Meghadutam and Malavikagnimitram. The podcast delves into a discussion about caste, tolerance and the sensitivities around it, the link between power and value of culture and how the different perspectives and romanticism of the dynamic Indian history are put together to shape its totality. This episode contains two very vivid excerpts from the book on the routines of the emperor Krishnadevaraya and the striking scenes of warfare, including a translation of one of the beautiful poems written by Raya himself. By the end, you will be compelled to pick this book up right away and start reading, or pack your bags and go visit Hampi, either of which will give you an extensive idea about the life of Krishnadevaraya and the historic city of Vijayanagara. Tune in now!

Ein Beitrag zum Sanskritwort: Kalidas Kalidasa Hier findest du: Sanskrit Wörterbuch Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

Authors Devi Yesodharan and Samhita Arni talk about how sex is depicted in literature and epics and how they can inform healthier conversations in the 21st century. They explore how Indian epics like Kalidasa’s Kumārasambhava, to Andal’s poetry, to the Arabian Nights and Dante’s Divine Comedy, approach various aspects on sex, courtship, and relationships. They also talk about how distorted modern sex education and understanding can be, and what role literature can play in dispelling taboos.  Devi Yesodharan is the author of Empire, a historical fiction novel on the Tamil king Rajendra Chola. Her book was nominated for the Tata Lit Live First Book Prize and the JCB Literature Prize. She is a Chevening Gurukul fellow and the co-founder of trendlyne.com. She lives in Bangalore.  Samhita Arni is the author of four books, and retells mythological stories. Her most recent book is The Prince. She was previously on Episode 10 of BIC Talks to talk about pandemics in prose. BIC Talks is brought to you by the Bangalore International Centre. For the full list of books and epics discussed in the episode along with links, please visit the episode page on the Bangalore International Centre website. 

How to liberate yourself and create art in a troubled world. Key Quote: "Learn as much as you can. Create as much as you can. Do as much as you can. Do and make the things you want to see in the world." -- John C. Collins Summary: This week, John and Daniel cover the heady topics of creating music and self-publishing in the new Internet economy. They tackle internationalism, the de-nationalization of art, the ethical perils of creating and consuming from mass corporations, and the enormous possibilities available to creators in this brave new world. The hosts explore the surprising connections between chess, adult entertainment, and self-liberation; the abiding wisdom of Kalidasa, C.S. Lewis, Carl Sagan, and Rob Bell; strategies for breaking free of fear; and "the danger when you hide in the comfort of nothing." They challenge traditional notions of masculinity and gender and the challenges of negotiating fundamentalism (and life after faith). They also challenge the illusion of "Internet Culture" and various popular forms of extremism; and they leverage the complexity of cognitive neuroscience to challenge arrogance and overconfidence in the popular culture. Topics discussed: Overcoming Fear Making, Distributing Good Art Reality is Complex; Be Humble Chess, Porn, and Self-Confidence (They're Connected!) Life is Dancing, Not Math! Evolutionary Psychology, Epistemology, and Cognitive Neuroscience The Ethics of Mass Consumerism and Art The Joy of Cats (And Rum!) This podcast is hosted by ZenCast.fm

Una versión del dramaturgo español Alejandro Casona del clásico hindú "Shakuntala" escrito hace siglos por el poeta Kalidasa. Cuenta la historia de la hermosa doncella Sakuntala, enamorada del hijo del rey de la Luna. Una historia de amor perseguida por una cruel maldición. "El anillo de Sakuntala" pertenece al libro "Flor de leyendas". --- Send in a voice message: https://anchor.fm/paula-rapalini/message

This episode highlights the necessity of shedding off one 's own ego to attain mental peace. stories of the King Janaka , father of Seetha and the immortal poet Kalidasa have been explained to drive home the point

यही तो है मौसम बारिश का मौसम, जयपुर में चाय-पकौड़ी और बैंगलोर में फ़िल्टर कापी-भज्जी के साथ कुछ गप-शप, बारिश के ही आस-पास.  महाकवि कालीदास से टैगोर तक और राज कपूर से लेकर अयान मुखर्जी तक, माईथोलॉजी के यावक्री से लेकर, इतिहास में सिकंदर और ताना-रीरि तक* बारिश का साहित्य, सिनेमा और संगीत. कुछ सुने, कुछ अनसुने रिमझिम के गीत.. बात आषाढ़ का एक दिन से लेकर गाईड और थोड़ा सा रूमानी हो जायें तक और हाशिये पर डेविड, गिरिश कर्नाड, रामसे और बहुत कुछ आपसे इतनी गुजारिश है आईये भीग लें के बारिश है स्पॉटलाईट में इस बार भारतीय सिनेमा के एक लेजेंड, जिनका सिनेमा इतिहास में स्थान तो बहुत ऊंचा है, लेकिन उनका ज़िक्र उतना नहीं हुआ, जितने वो योग्य रहे. भारतीय सिनेमा को उनका योगदान अप्रतिम है. सत्यजीत रे, रमेश सिप्पी, व्ही शांताराम, श्याम बेनेगल, सुभाष घई, यश चोपड़ा के पसंदीदा सिनेमाई व्यक्तिव.. सुनिये उनके खास कारनामों के बारे में, के कैसे हिन्दुस्तानी सिनेमा की छोटी बड़ी फ़िल्मों को बेहद-खास फ़िल्में बनाने में उनका योगदान रहा. और साथ में बात इन दिनों पढ़ी जा रही किताबों की, देखी जा रही फ़िल्मों की और नये संगीत की कुछ सिफ़ारिशों के साथ..   Rains! The smell of the wet earth. The gurgle of the small streams running down the roads in a downpour. Chai, pakodas and conversations. In today’s episode we discuss rains in our culture. From Kalidasa, Tagore, T.S. Pillai to Raj Kapoor, Ramsays and Mani Ratnam. The myth of Yavikri, Alexander’s thwarted ambitions and the legend of Tana-Riri. Rains have a role in all of them. We discuss the influence of rains in our books, films and songs. Of romance, longing, joy and dread. Every emotion that Indian monsoons evoke we cover in our ramble today. In spotlight, we turn our attention to one of India’s greatest artists who has rarely got his due. An artist who Ray called indispensable and many global film magazines considered among Top 10 in his craft. We recall his unparalleled contribution to the soundscape of Indian cinema that he strode like a colossus for over three decades. We close with our usual recommendations on what we are reading, writing and listening to these days. LinkOuts: The definitive rain song playlist by Pavan John Holcombe’s translation of Kalidasa’s Meghdootam Sangeeta Gundecha on Meghdootam in Hindi Studio with Manish Gupta Thoda Sa Rumani Ho Jaayen by Amol Palekar Songs of Rain of Tagore: Various Artists The music of Gunjan Saxena: The Kargil Girl Credit De Do Yaar: A protest anthem by lyricists of India Books: Ashaad Ka Ek Din: a play by Mohan Rakesh Vellapokkathil by Thakazhi Sivsankara Pillai; translated by Santhosh Alex & Edited By Minu Ittyipe Quest: The Genius of Mangesh Desai by Sucheta Lad Chasing The Monsoon: A Modern Pilgrimage Through India by Alexander Frater Remainder by Tom McCarthy   Show Music: Raaj J Konwar Logo Design: Shiraz Khwaab Tanha

Yesterday is but a dream, Tomorrow is only a vision. But today well-lived makes every yesterday a dream of happiness, and every tomorrow a vision of hope.- Kalidasa, 5th Century Poet & PlaywrightIs it possible to live for today AND tomorrow? Darren shares one approach to be kind to your past, present and future self.What work, activities, and experiences bring you joy AND compound positively?Are you honoring “past you” by learning, adjusting, and living courageously?Are you honoring “future you" by giving him/her at least 10% of your time, attention and money?TopicsLive for Today or Tomorrow? (0:00)Making Yesterday a Dream of Happiness (5:13)Making Tomorrow a Vision of Hope (7:20)Being Kind to Past, Present & Future You (12:00)Show Notes#3 What I Learned from Asking 30 People about their Perfect DayEvaluating Your Perfect DayDrucker on Marketing by William CohenWealth manager David Bach: Follow this formula to become a millionaire (CNBC)

Detours E08 - Doot Kavyas or Messenger Poetry in Sanskrit Literature Detours 08 - Doot Kavyas is a genre of Sanskrit poetry where a messenger carries a message from one place to another. While traveling it talks about the route, usually aerial route, it tells you all that it sees below. Poets have used clouds, swans, language, and many other messengers. The message takes the backseat, the route becomes important and the descriptions are evocative. Meghdoot of Kalidasa (https://amzn.to/31Urw9W) is the most popular Doot Kavya where the cloud travels from Ramtek in South India to Alkapuri in the Himalayas. Hams Sandesh is another popular Kavya. All this poetry has roots in the flight of Hanuman in Ramayana and Nal Charita in Mahabharata. Read our Travel Stories at - https://www.inditales.com Subscribe to Detours on any of the podcasting platforms you use.

Translated from the Sanskrit by R.S. Pandit.A Poem A Day by Sudhanva Deshpande.Read on May 28, 2020.Art by Virkein Dhar.

Look to This Day by Kalidasa

Taylor Swift does it, and so does Kalidasa. How does figurative speech work and why do we enjoy it so much? In this episode, I talk about how figurative language from Sanskrit poetry to William Shakespeare to Taylor Swift. Sources and Links Taylor Swift, “The Man” music video https://www.youtube.com/watch?v=AqAJLh9wuZ0 Yigal Bronner, Extreme Poetry http://cup.columbia.edu/book/extreme-poetry/9780231151603 Kālidāsa, Raghuvaṃśa https://archive.org/details/raghuvamsaofkali00kliduoft/page/n5/mode/2up Malcolm Keating, Language, Meaning, and Use in Indian Philosophy https://www.bloomsbury.com/uk/language-meaning-and-use-in-indian-philosophy-9781350060777/ Richard III Soliloquy https://www.poetryfoundation.org/poems/56973/speech-now-is-the-winter-of-our-discontent Official podcast website --- Send in a voice message: https://anchor.fm/malcolm-keating/message Support this podcast: https://anchor.fm/malcolm-keating/support

3rd chapter: verses 16, 17, 18, 19, 20, 25-Chakra is discussed in various traditions such as Buddhism and Hinduism. It refers to the cycle of being born, doing actions, dying and being born again. Life is not one chance – rather, based on impressions and unfulfilled desires of past life, one is born again.-Within the same family, different children have different characteristics. Only a tiny fraction of the characteristics can be traced to genealogy. Their unique characteristics come from past life. Despite each one having unique characteristics, there is a consistent Ritam of harmony that one should follow, both with other human beings and with nature.-16th verse: He who follows this cosmic wheel of Ritam, principle of inter-relatedness and lives in harmony with nature – he lives in contentment. Others, who disturb cosmic life live in sin. Sin means something that we do to harm others and which, ultimately, harms us.-17th verse: Such a person, who follows harmony with nature and living beings, is aware of his identity with nature, and sees the Atman manifesting as this harmony. He sees that the same Atman is inherent and immanent in all of us. As such, he cannot do anything that disturbs this harmony.-Bhagavad Gita has ~700 verses and achieved prominence because of the commentaries written by Shankaracharya. It transcends religion and speaks about the quest for higher spiritual values that go beyond the physical.-Ramanuja’s illustration of cause-effect Chakra is discussed. Food comes from clouds/rain, rain from water absorbed by sunlight, rivers empty their water into oceans, ocean water is absorbed by clouds, clouds come down as rain, rains give us food grains, food grains make human life possible and then there is prosperity/happiness.-Shankaracharya says that the entire universe is a cycle of cause-effect link. This link may not be obvious like physics, but is intensely felt. When we do something wrong, we feel inner conflict. When we do dis-interested actions as Yajna, we feel contentment.-Yajna has two meanings: (1) Vedic rituals for harmony and peace of the world, material prosperity, well-being of relatives, etc. Vedas discuss 14 types of such Yajnas. (2) Any noble activity done with a sense of sanctity and sacredness, for the good of others. Gita discusses Yajna in its broader sense of noble activity, which becomes a royal highway for spiritual prosperity.-18th verse: Such a person, who performs all actions as Yajna, he doesn’t have anything to gain or lose. He feels permanent contentment, yet he doesn’t sit quiet but is fully active.-Vedantic interpretation of richness is discussed. If a person has a lot of money but is not satisfied, he is poor. On the other hand, if a person has no money but is contented, he is rich.-19th verse: Therefore, perform your actions, which are your obligations, without any attachment. By performing actions as such, one can reach the highest.-To lead a spiritual life, one need not get rid of what he has and there is no need to achieve what he doesn’t already have. Whatever we do, we can start doing with a new perspective.-When we do our duties with attachment, it creates mental anguish, which does not improve the performance of that duty. The same duty done without attachment leads to higher efficiency. Gandhiji’s example is discussed.-20th verse: This verse refers to men with great spiritual merit. By Karma-Yoga alone, King Janaka attained perfection. Therefore, perform your actions without selfish motive.-Philosopher King: Only the highest philosopher can be the most effective administrator, as he is aware of the limitations of his power, money and authority. Only a person who can think beyond money/power, should be allowed to handle money/power. Janaka was a philosopher king.-Kalidasa’s Kumarasambhava: “Youth, money, power – each individually can lead to one’s downfall, if one has no spiritual common sense. What to speak of all them combined together”.-Story of Janaka: Once Janaka was sitting in his court, when he got news of fire around the city. He stayed calm and made arrangements to put out the fire. When asked how he could stay calm, he replied: “Nothing is mine that will be destroyed. I am the Atman”. He then proceeded to give a discourse on Atman.-25th verse: 25th verse should be studied in combination with 20th verse. There are two types of people. (1) Those who work hard with motive and are ignorant of the higher philosophy of Karma-Yoga. For them, every small problem becomes a big headache (2) Those who work equally hard, but who are grounded in Karma-Yoga. They are not worried and are called Vidwan.-We cannot change our duties and obligations. We can change the way we interpret our actions. Karma-Yogis are able to work with greater efficiency because they have a different perspective on their actions.-Soul has a natural way of connecting with next life. The general background for this is prepared in past life. If we die with a strong desire left, we will be born in circumstances where that desire can be fulfilled. Metaphor of an insect is provided, who fixes its front leg on next step before moving forward. Lord Krishna says that our spiritual practices from this life is deposited in our spiritual bank balance for our next life.

This lecture was given on November 3, 2019, at the Vedanta Society of Northern California by Swami Tattwamayananda.-According to Sushruta Samhita, an ancient Sanskrit Ayurvedic Text, a healthy person is one whose body, mind and soul are in a state of perfect stability.-The mind often does not want to cooperate with us. There is a conflict between what we want to do and what we end up doing in the form of mental blocks. Modern medicine may only postpone the problem.-Kalidasa says that youth, money, authority over others, and lack of wisdom each can cause serious problems. -The mind is compared, in ancient Sanskrit texts, to a monkey who is drunk on alcohol, has gone mad, has been bitten by a scorpion, and possessed by a ghost. William James calls it the stream consciousness.-In Yoga, the concept of Citta-Prasada refers to a clear balanced mind, controlled by spiritual common sense. When we observe our own mind, we do not identify with our emotions. -Spiritual common sense means not only knowing something but also learning to handle what we know.-Because we cannot directly control what we will think at any time, we make use of our ability to control our physical activities. Physical energy can be converted to positive spiritual energy through selfless dedicated work for a noble cause or a spiritual ideal (Karma Yoga).-Vyasa’s commentary on Patanjali’s Yoga Sutra compares the mind to a river (citta nadi). It will either flow to the auspicious or to the negative, but it certainly cannot keep still. Direct the mind towards positive channels through good physical actions and consuming positive ideas.-To permanently solve the problems of the mind, we must link the mind to something stable and beyond the mind – Atman – the transcendental Reality as a witness. -Anxiety is foreign to our mind. -Even a strong positive intention to do something noble will generate an invisible spiritual wealth in our mind. -To break the cycle of anxiety, we must learn to perform actions without being enslaved by utilitarian ideas (the prison of short-term goals).-Buddha calls it being from desire (trshna).-We must learn to link ourselves to something beyond the mind. The mind automatically focuses on immediate short-term results. -When we try to make a change and move towards a more noble way of life, we may be confronted by postponement, procrastination, false justifications, and taking things for granted.-To obtain clarity and stability of mind (citta-prasada) we must take in good mental food rather than poisonous food. -We can learn to think of a higher ideal. We can have a sublime ideal, a higher worry (Parinama Duhkha from Patanjali’s Yoga Sutra). Buddha is a great example. -We evolve a sublime ego, dedicated to serving God. This gives a promotion to work - a new definition of work. This kind of work gives peace of mind and evolves a stable mind. -The concept of Swardharma from the Bhagavad Gita sublimates our activities towards a higher ideal. -We evolve from a state of work exclusively, to a state of both work and worship, and finally to a stage where all work is worship. -When all work is saturated with the spiritual ideal, we can no longer become too anxious.-We experience mental imbalance because our actions may not be in harmony with our duties (satyam, dharma, ṛtam). We can rebalance by performing Swardharma.

This lecture was given on September 22, 2019 at the Vedanta Society of Northern California by Swami Tattwamayananda.-Spiritual common sense is valuable and rare. It is rarer than intellectual brilliance and scholarship.-Spiritual common sense is an internal balancing mechanism that allows us to see the limitations of empirical activities. It is not tied to intellectual brilliance, which can conceal our natural and higher faculties.-Bhagavad Gita describes a Rajarshi. A Rajarshi is a philosopher-king. As a king, he is active, successful and efficient in conducting executive, legislative and judiciary powers. As a philosopher, he is a “Drshta”, who sees far into things, keeps the transcendental reality in mind and understands the limitations of his powers. This gives him spiritual common sense.-According to Vedanta, the empirical world is transient. What we experience in everyday life is “व्यवहारिक-सत्य”, a relative reality. We need to understand that there is a transcendental reality beyond the empirical and approach pleasant and unpleasant situations in the empirical world without being affected by them. We should have a transcendental link to “परमार्थिक-सत्य.”-Kant’s concept of duty is devoid of spiritual content and transcendental value. Kant justified righteousness based on whether it fulfilled a sense of duty – this leads to ultra-pragmatism and pursuit of empirical happiness alone. We should be able to look beyond duty and understand where pursuit for empirical happiness ought to end.-Ishavasya Upanishad begins: “There is one transcendental, omnipresent, immortal Reality that goes beyond the empirical. After being convinced of this reality and relative nature of the empirical world, we should work hard. We can then enjoy the world by renouncing the wrong notion that empirical success is the only thing to be achieved”.-Kalidasa’s Kumarasambhava: “Youth, money, power – each individually can lead to one’s downfall, if one has no spiritual common sense - what to speak of all three combined together.”-Swadharma helps us translate what we know intellectually into spiritual common sense. It is impossible for the mind to remain quiet. At the same time, every action leaves an impression on the mind. Swadharma helps us get out of this conundrum by developing “rishitvam” towards life as a whole.-Swadharma is a duty that is natural and spontaneous. It justifies its own existence and comes to us unasked by virtue of our natural qualifications. Swadharma is different from “Dharma” which is a regulating principle.-The mind gets spiritually enriched while performing Swadharma. We feel inner contentment. We feel “I did what I ought to do”.-Vyasa’s story is discussed. Vyasa wrote the Vedas and Mahabharata and yet was depressed. Narada advised him to write something that provides direct instruction on spiritual evolution. Vyasa wrote Bhagavata Purana and narrated the story of Lord Krishna and found inner serenity.-Success in life is no success if one is not able to enjoy the success. Develop spiritual common sense. Understand the limits of duty and link yourself to the transcendental. Interact with the transcendental reality through Swadharma. That will give you inner contentment and take you spiritually forward.

This lecture was given on June 2, 2019 by Swami Tattwamayananda at the Vedanta Society of Northern California. -Transcendentalism’s universal spirit paved the road for the 1893 Parliament of World's Religions and other spiritual/reform movements of the 19th century.-A contrast is drawn between obsessive love of the new and the rejection of all new things. The Sanskrit poet Kalidasa wrote that we should examine everything and accept what should be accepted, whether it is old or new.-Political, social, and economic freedom was not enough. America’s quest for freedom turned to a higher spiritual freedom, which naturally was universal in spirit. -Comparison is made between Emerson’s statement that “nature is the greatest manifestation of the transcendental divine,” Thoreau’s statements, and mantras and dialogues from the Yajur Veda.-Tapas means looking for a higher meaning by withdrawing the senses from external objects and doing introspection. -From Thoreau’s Walden: "In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Bramin, priest of Brahma and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges."-Thoreau is doing tapas here. He connects with “Ritam,” the harmony of the whole existence.-America responded to Oriental wisdom at the emotional level. Europe responded at the intellectual level. -When the mind becomes pure, it is able to catch the true meaning of spiritual texts.-An example is given of Emerson’s understanding of the idea of renouncing the fruits of action, not the action itself found in the Bhagavad Gita. He was able to connect with the ideas of karma, and svadharma. These interpretations even influenced Gandhi later.-Transcendentalists felt that the tools of science and technology are a distraction from our true nature.-Vedanta is the universal natural instinct of a spiritual mind. Look in your own mind, look in nature. You will find Ritam, the harmonizing link. -America’s quest for freedom naturally leads to a quest for higher spiritual freedom.-The transcendentalists and Vedanta both show that by connecting with the divine and sublime in nature, we are able connect with the divine spark within all of us.

Welcome one and all to Episode 27 of Back To The Beach....and have we got a treat for your ears!!!Our very good friend and Brighton based DJ Tim Rivers has a long, long musical heritage that can be traced back to early acid house.Author of the much loved but now defunct Acid House Blog, nowadays he co-hosts the monthly Kinfolk show with Easy Jim and Soft Rocks on 1 Brighton FM & his own Kinfolk party nights that we have been running over the last few years in Brighton town. If he is not playing records, he's playing instruments & his sporadic music productions of leftfield dance music under the alias of Kalidasa, over the last few years has spawned some dark disco sounds that has garnered support from the likes of Ivan Smagghe, Mugwump, Andrew Weatherall, Sean Johnson to name a few.Buckle up & enjoy - this one's a bit special!

Welcome one and all to Episode 27 of Back To The Beach....and have we got a treat for your ears!!!Our very good friend and Brighton based DJ Tim Rivers has a long, long musical heritage that can be traced back to early acid house.Author of the much loved but now defunct Acid House Blog, nowadays he co-hosts the monthly Kinfolk show with Easy Jim and Soft Rocks on 1 Brighton FM & his own Kinfolk party nights that we have been running over the last few years in Brighton town. If he is not playing records, he's playing instruments & his sporadic music productions of leftfield dance music under the alias of Kalidasa, over the last few years has spawned some dark disco sounds that has garnered support from the likes of Ivan Smagghe, Mugwump, Andrew Weatherall, Sean Johnson to name a few.Buckle up & enjoy - this one's a bit special!

We Celebrate Valentine’s Day   “The minute I heard my first love story – I started looking for you, not knowing how blind that was.  Lovers don’t finally meet somewhere – they’re in each other all along.” (Rumi)  The Hindu god of love is named Kama. My favorite story of Kama is told by the classical Sanskrit poet Kalidasa in the text known as the Kumarasambhava. Once upon a time, there was a demon named Taraka. Taraka had been promised that he could only be killed by a child of Shiva.   The god Shiva is the great practitioner of yoga!  He wears cremation ashes, is emaciated and wanders in cremation grounds. So the demon decided that surely he will live forever because no one would ever become the wife of Shiva, and therefore Shiva will never have a child, but there was a goddess named Parvati who, in a past life, had already been a wife of Shiva. She took birth as child of the mountains: her father was Himavat, the Himalayas. She was very beautiful, and, from an early age, she loved the god Shiva.  She recited his name, and rejoiced in his presence, and there were special markings on her body that foretold that she would become the wife of the great Yogi, the god Shiva. Parvati, assisted by other gods - including Kama, the god of love - set out to try and seduce Shiva, to lure him into marriage.   She tries with her beauty, her radiance, her sensuality, but Shiva only becomes angry that his meditation has been disturbed.  So Parvati begins to seduce him by her own practice as a yogini.  She becomes as strong a practitioner as he, and she wins him through the heat of her own spiritual practice. Shiva, who wears the moon in his hair, says: “From this moment, O Parvati, I am your slave, gained by the heat of your spiritual practice, O woman of healing beauty”, and all the weariness of her effort left her in that instance, for out of exhaustion, once desire is satisfied, a new strength arises.” They were married, and the poet Kalidasa, in Chapter 6 verse 91, tells us:  “With the day and the night the same to him, Shiva spent his time making love, and he passed twenty-five years as if it were a single night, and his thirst for the pleasure of loving never became any less in him, as the fire that burns below the ocean is never satisfied by the rolling waters.” Kama, the Hindu god of love, shoots with an arrow and a bow like Cupid, the winged matchmaker well-known to those in the West who recognise Valentine's Day. Cupid is inspired by the Roman god of love, desire, and erotic love, attraction and affection. He is the son of Venus, the Goddess of Love, and Mars, the god of war. His Greek counterpart is Eros, and the one who is shot by Cupid's arrow is filled with uncontrollable erotic desire. Cupid, they say, has wings, because lovers are flighty and likely to change their minds. His symbols are the arrow and torch, because love wounds and inflames the heart. Cupid carries two kinds of arrows. One has a sharp golden point and the other with a blunt tip of lead. A person wounded with the golden arrow is filled with uncontrollable desire, but the one struck with lead desires only to flee. In both ancient and later art, Cupid is often shown riding a dolphin, perhaps portraying how swiftly love moves in its wild ride. The modern mid-February festival of love and romance is, like Imbolc, inspired in part by the Roman festival called Lupercalia. It was a fertility festival celebrating the coming of spring. The mid-February fertility festival becomes Christianized in the 5th century by Pope Galaceus who declared February 14 to be Valentine's Day, the day of St. Valentine. There is more than one St. Valentine canonized by the church. One of these St. Valentines was a defiant Roman priest who lived in the third century under the Roman Emperor Claudius the second. Claudius was an ambitious ruler, and his armies required vast armies of men to abandon their families for long periods of time. It meant that there was a military that was often downhearted and homesick. So determined was Claudius to strengthen his army by stripping it of love that he banned marriage altogether. There was, we are told, a priest named Father Valentine who thought the ban was unjust, and he defied the ban by continuing to marry young lovers in secret. The Emperor eventually found out about the priest's actions, and arrested him and sentenced him to death. It is believed that young couples that he had secretly married visited him in his cell, passing him flowers and notes through the bars as symbols of their gratitude and appreciation. The condemned Father Valentine fell in love with the jailer’s daughter, and, on February 14th, the day he was executed, he passed the young woman a note which was signed “from your Valentine”. So, it is said, the tradition was born. It's in the 1300’s, under the influence of Chaucer who fostered the idea of courtly love, that this holiday in the spring – at the beginning of the bird’s mating season - becomes clearly associated with romance. By the 1400’s, the first Valentine's Day greeting cards had appeared, and by the 1600’s people in Great Britain had begun the tradition of exchanging Valentine's Day letters and cards. Valentine's Day cards begin to be mass produced in the 1840’s. Today, one billion cards are exchanged on Valentine's Day along with, I'm told, some 220 million red roses. In the spring, when life begins to return to the world, our attention moves to the celebration of love, with cards, and flowers, and chocolates, and the sweetness of things: this flow of the sweetness of life itself that we know, and we feel, and perhaps - at times like these - we remember even better how to see. “If you press me to say why I love him, I can say no more than because he is he, and I am I”, Michel de Montaigne. “You learn to speak by speaking, to study by studying, to run by running, to work by working; and, just so, you learn to love by loving. All those who think to learn in any other way deceive themselves.” St. Francis de Salas “Love is never lost. If not reciprocated, it will flow back and soften and purify the heart.” Washington Irving “There is no remedy for love but to love more.” Thoreau “You never lose by loving. You always lose by holding back.” Barbara De Angeles. “Those who love deeply never grow old. They may die of old age, but they die young.” Sir Arthur Pinero Love is a verb,  a behavior, an action: to love, honor and cherish. It's part of what is implied by the Hindu term “bhakti”. The word is commonly used to name the loving relationship between the human and a god such as Krishna. Bhakti. The word is derived from BHAJ- which means “to participate”. “To love, honor and cherish”: it is to participate, to engage fully in life itself by bearing witness, by showing up, engaging fully, and participating in the life of another and the life of ourselves. The cards, the chocolates, the flowers - at the time of the old English mating season of birds: the fertility festival that is Valentine’s Day - at the beginning of the beginning of spring - is a celebration of the sweetness of things, the sweetness of being alive, the sweetness of life itself. We discover this sweetness – represented by the chocolates, the flowers and the cards - when we connect and participate in our experience of being simultaneously both separate and one. To love, honor, and cherish:  it is showing up with patience, good humor and the strength and resilience that comes from the seeds of that basic meditation posture with its strong back and open heart, a heart open to receive whatever it is that comes and then to work with it.  In bearing witness, we participate and then draw out this sweetness, that inner taste of things we call love. For a long time now, I have been a proponent of the “birth week”  A birth-day is just too much pressure. Something goes wrong, something messes up, and somehow there is a loss that - even if we wait a whole other year – we will never again be able to set it right. The solution is very simple:  welcome the birth week!  It gives time to set things right in the moment, to try and help what we wish, and what is, to begin to be able to match. So I offer this suggestion, that - in the same way we can celebrate a birth week - we also celebrate Valentine's Week, or at least Valentine's weekend. Let’s consider celebrating Valentine's Week: to love, honor, and cherish, to participate and show up, to share cards and letters and chocolate as we move towards Spring and remember that sweetness of being alive. If you are inspired and if you wish, consider choosing what it is that you can do to offer this gift of sweetness for yourself. Your relationship with yourself is your longest term relationship. How can you honor, cherish and celebrate that relationship with yourself this Valentine's week. Then if you are inspired, if you wish, choose someone in your life that you very actively appreciate, and choose some way this Valentine's Week that you can acknowledge and celebrate the sweetness of the presence that person brings to your life. Oh and then - if it registers on your vibe-o-meter, if you're inspired and if you feel it - consider choosing someone that you would like to invite to participate in your life in a deeper, dynamic and more engaged way. Celebrate that sweetness by leaping and asking for a date. It can be intimate, romantic or otherwise; it can be with someone that has four feet if you wish. Invite that person on a date this Valentine's week. Remember, as you celebrate love, that life itself is worthy of honor, dignity and respect.  You are alive. Therefore, you are also worthy of honor, dignity and respect. To show up – to honor and cherish ,and participate in the flow of life itself - is to taste that inner sweetness we call love. Says George Edward Moore: “The hours I spend with you, I look upon as a sort of a perfumed garden, a dim twilight, and a fountain singing to it.  You and you alone make me feel that I am alive.  Others, it is said, have seen angels, but I have seen you, and you are enough”. The quality of the relationship that you have with the outside world directly relates to the quality of relationship you have with yourself.  Come see us at “justbreatheyouareenough.com” and join the JBYAE community.  I'm Adela, and you've been listening to Just Breathe....You Are Enough™.  You can follow us on Instagram, Facebook and Twitter. If you haven't yet, please subscribe, rate and review this podcast. Join us next time, and thank you for listening. Copyright © 2019, Adela Sandness

600 BCE - 600 CE Early Americas: Skylar - The Mayan Civilization is one of the longest lasting civilizations in world history. It is believed that the Mayan Civilization began as early as 2000 BCE . The first city-states started as soon as 750 BCE. These city-states not only had a political leader but also a spiritual leader. In the north there was the Yucatan Peninsula and to the south  the Sierra Madre Mountain range. The Mayan civilization was where modern-day southeast Mexico is. The calendar the Mayans came up with was actually more accurate than the calendar Julius Caesar came up with. Ella - Around 250 in the common era, there was a time known as the classical period. Around this period a lot of big cities came into place like Tikal and Calakmul. We believe that these cities had around 50,000 to 100,000 people at their best. Supposedly they were not one empire, but it was more separate like the greek city states, but still the bigger cities might have influenced some of the smaller states decisions.  Gabe - Back to the calendar so the Mayan calendar actually said the earth started on August 11, 3114 bc and ended on december 22, 2012 and since we are now in 2018 it obviously didn't end and it didn't end because it was like a odometer so it rolls over from 000000 to 999999 and then back to 000000 so most people thought the world was going to end december 22, 2012 because that's when the Mayan calendar ended but it didn't end on August 11, 3114 bc the calendar was set at 000000 and on december 22, 2012 it changed back to 000000 so instead of ending it just reset Emma - Between 300 and 600 AD a huge and extremely complex city called Teotihuacan existed northeast of what is now Mexico City. The name Teotihuacan was given to it by the Aztecs when the discovered it long after its fall. We actually have to written records or art from the city itself though through other archeological methods historians were able to determine that it likely was inhabited by around 200,000 people. People believe that it held direct power over the surrounding 10,000 square miles and used armies to colonize as far as 600 miles away. 5.Hunter- The Maya, group of people who lived in Mesoamerica after the Olmec, lived in what is now southern Mexico, Guatemala, Honduras, Belize, and El Salvador. Large Mayan cities started to rise throughout these areas, the local lords struggled for power and access to trade routes and goods. Audrey - Something that is different about the America’s from other civilizations is that in western South America now where Peru is wasn’t based around a river. Instead they had the humble current and the water had a bunch of nutrients so there were lots of fish for the people to eat and they could grow food. Ben - The Nazca civilization was also a very interesting part of western america, around southwest peru. The nazca are famous for drawing things in the ground around a third of a kilometer in size (or over nine hundred fifty feet), these things were named the “Nazca Lines”. This was around 200 BCE. Ethan - The early Andes were based around modern day Peru and Bolivia. Their society faced problems including that the mountain-based structure of the Andes was.   600 BCE - 600 CE Empires in India: 1.Ella - The Maurya Empire was one of the greatest empires of world history. It emerged because a man by the name of Chandragupta Maurya conquered the nanda empire, many territories formerly conquered by Alexander the Great, and a large amount of land from the Greeks. Chandragupta eventually left his empire in the hands of his son bindusara.     2.Skylar - I’m going to talk about the Gupta dynasty. The gupta dynasty was started by Sri Gupta around 240. But didn’t become i guess you could say popular until about 320 when Chandragupta the first took over. Chandragupta was given some of the Gupta dynasty to control because he married princess Kumaradevi. (if someone has anything more to add on please do, didn’t want to take all the info) Gabe - I'm going to continue on the Maurya Empire bindusara ruled from 297 bc to 272 bc when he died this led to war bindusara's sons both wanted to be king Ashoka one of bindusara's sons won taking the empire and later on becoming the most successful and powerful ruler of the Maurya dynasty       Emma - The Mauryans had a huge army consisting of 600,000 infantry, 30,000 Calvary, and 9,000 war elephants. This was the largest and strongest military force in the world in its time. This army was a great recourse for the Mauryan Empire And was a big factor in their ability to expand their territory and defend themselves from those who tried to attack. Audrey - Unlike many other empires the Gupta Empire’s big thing wasn’t that they conquered a bunch of land it was because they could conquer and obtain that territory they had the power to sponsor a culture with art. This was called the Golden Age of India. Ben - A few different important historical figures of the Maurya empire are Kalidasa and Aryabhata. I’ll start with Kalidasa, he was a incredibly skilled writer of the time and was mostly known for being the best writer that ever used Sanskrit. (the language they used) And Aryabhata was one of the first scientists that was able to calculate 5 digits of pi. He also knew that the earth rotated on an axis based on how he saw the sky move every day. He predicted how the moon reflected light from the sun. Hunter- The large army was made possible slightly through the intricate web of administration. One of Chandragupta’s advisors instituted some detailed procedures which Ashoka inherited. Ashoka started a capital at the walled city of Pataliputra, which served as a centralized hub for the empire. Officials made decisions about how to collect taxes for the central treasury, which funded the military and other government jobs      600 BCE - 600 CE Early Hinduism: Gabe - Hinduism was a polytheistic belief which is where they believed in more than one god a few hindu gods were agni indra shiva brahma vishnu and ganesha which these are regarded as the most important gods shiva is seen as the god of destruction and vishnu the god who creates stuff from shiva's destruction Emma - Historically speaking, Hinduism is different from many other religions because there is no clear origin or originator of the practice of the religion. We do know that it started kooas a tradition in the upper class of the Aryan empire, which made it difficulta to access for the lower classes. However it was made more accessible and popular over time. Ella - there was a civilization called the Indus Valley Civilization and it eventually collapsed for an unknown reason. It may have been a change in the weather that they couldn’t handle, or drying up of there water source that they relied on. Other possibilities are natural disasters or influence from surrounding civilizations. Audrey - Hinduism is one of the oldest religions beginning about 5000 years ago. It shows some of the elements practice in the Indus Valley civilization and is still a practiced religion today. 5.Hunter- During the Gupta empire from about 320 to 550 CE emperors used hinduism as a linking religion to link the nations together, in which also helped popularise it by creating hindu educational systems; they also gave land to the brahmins. The Gupta emperors helped make Hinduism one of the most popular religions in the indian subcontinent.   Ben - There are a lot of connections between languages that formed english and sanskrit. A lot of english words can be traced back to the ancient sanskrit language.   600 BCE - 600 CE Early Buddhism:  Gabe - Siddhartha Gautama the founder of buddhism was born 563 bce into a wealthy family he rejected his life of riches and embraced a lifestyle of asceticism, or extreme self discipline after 49 days of consecutive meditation he became the enlightened one which is the buddha he made this announcement in public got some people to train as buddha monks and taught his teachings throughout the world    Emma - Buddhism was based around a group of guiding principles called the four noble truths. They were as follows; “there is suffering in life”, “the cause of suffering is desire”, “ending desire means ending suffering”, and “following a  controlled and moderate lifestyle will end desire”. A strong component of this religion was that everyone was responsible for their own happiness. Audrey - Buddhism and Hinduism were founded it on similar things. One of the things Buddhism was founded on was something that Siddhartha (or Buddha) said, and that was to pretty much stay in the middle ground to not go with either extreme of so much physical self-pleasure or mistreating yourself. Ella - Buddha, or Siddhartha Gautama, was born in Ludini. His aunt took care of him because his mother died not long after he was born. His father was a chieftain and he was able to give Gautama a good protected childhood away from all the bad things of the world like sickness and poverty. He eventually got married and had a kid. 5.Hunter-Buddhism also also gained support from the state. In 260 BCE, king Ashoka adopted Buddhism after war against the feudal of Kalinga. He wanted to renounce violence and publicity so he turned to Buddhism to achieve this. He may have also turned to Buddhism as a unitive religion. Ben - At the age of 29 Siddhartha was actually allowed to leave the land of the wealthy and once he left he saw sickness and poverty that he’d never seen before at any point in his life. So he leaves and goes into the woods for six years, leaving everything he had behind him. He eventually travels to Gaya and meditates under a sacred fig tree for seven whole days before he eventually reaches enlightenment. He then disappeared for 49 days, and later went to spread his knowledge with the world   600 BCE - 600 CE Syncretism:  Gabe - Syncretism is where so the merchants travel and trade goods but they also trade beliefs and religions and faiths so as you catch word of christianity and buddhism and both kind of morph together in a town you get syncretism which is why there is a christian grave in central asia with a chinese zodiac on it Audrey - There were these “great thinkers” of the Hindu ascetic tradition, that Alexander the Great actually brought philosophers to meet with, called Gymnosophists. The word Gymnosophists means “the naked thinkers”, and they were called this because they were so devoted to the study of philosophy that they fasted and wore little to no clothing because they felt it got in the way on their pursuit to knowledge and wisdom. Ella - The Christians at the time took advantage of the trade routes that were being made. Preachers and missionaries could spread these messages beyond the mediterranean region they lived in. They were successful because in the eleventh century one third of the worlds christians lived in Asia. Ben - The Nestorian Stele was a big tablet of rock and stone that was buried at an estimated year of 845 (but it was thought to be made in 781).  It had written on it a kind of early depiction of christianity in china. It was discovered in 1623. 5.Hunter- Early christians managed to turn the roman infrastructure to their advantage: missionaries used the vast land and roads to preach the good news of god further outside of the mediterranean region. By the eleventh century CE, fully one-third of the world’s christians lived in Asia. Emma - The open practice of Christianity was not actually legal in Rome until the fourth century. At this time the current emperor, Constantine the first, said that he had a religious vision and made it legal. Near the end of the century, the emperor Theodosius made Christianity the official religion of Imperial Rome.   600 BCE - 600 CE Women and families:  Gabe - in the classical era of 600 bc to 600 ce many systems and institutions were hard of Women and families Women didn't have all the rights men did this was true but there freedoms varied on the empire   Audrey - During the civil war in Rome, that occured after the Ides of March when Julius Caesar was assassinated, the triumvirs decided to tax 1400 of the wealthiest women to fund the war. One of these women, Hortensia, wrote a speech on how unfair this was and she pretty much said, why should the women pay taxes when they don’t get a share in things like the government. Ella - In most societies, woman raised kids and managed households. How the woman carried out these things depended on the woman's kinship, or a word for family relationships, religion, and marriage. For example, in Han China a woman's power was based off her relationship with her husband.   Ben - Life for women varied depending on what religion the area was most dedicated to. For example, Confucianism had women in a place of submissiveness and didn’t allow them to do nearly anything outside their home. On the other hand Daoism the gentleness and humbleness of women was respected and seen as a positive thing. In Daoism, women could even be a teacher or a priest. 5.Hunter- In many societies, women’s lives was mainly about motherhood and managing a household. While women in different places and different times had this in common, there were significant differences on how women performed these roles depending on kinship relationships. skip me i realize i didn’t read right Emma - In Han China, kinship was a part of a girl or woman’s life from the beginning. When she was young, her status and role were dependant on that of her father’s. At the time she got married, it was dependant on her husband. After her husband’s death, it was dependant on her oldest son.   600 BCE - 600 CE The Silk Road:  Gabe - the Silk Road was a trade route connecting eurasia and north africa but is was called the Silk Road because Silk was transported a lot through this route Audrey - For trading you obviously have to give something in return so, some of the items China would get for their silk were horses, which were good not only for transport, being human or goods, but also for wars. They would get gold from Europe, cotton from India, and the list goes on. Ella -  Trade routes would carrie things like food, materials, beliefs and customs but also diseases.  Two of the most significant diseases were measles and smallpox. Both of these were believed to have come from asia and the middle east. Ben - But as people were moving from place to place, culture was also “traded” as christianity and buddhism spread very quickly. They did this through missionaries and trading. Later on in the first century CE silk had become a problem, it was becoming thinner and wearing out, eventually becoming so thin and transparent that in 14 CE they banned people from wearing it. 5.Hunter-One cause of expandable trade was because of the growth in imperial power. Near the end of the second century BCE, Emperor Wu of Han mounted multiple campaigns against the nomadic Xiongnu people, because of Xiongnu horse riders raided chinese settlements along the northern border for many years.   Emma - Silk was not the only item that was traded, at least in the minds of those people, too much. Ferghana horses, or heavenly horses as they were known, were strongly desired in China. They imported so many of them that the Dayuan people who owned the Ferghana valley refused to sell any more of them. This caused the War of the Heavenly Horses which lasted three years. That’s all the time we have for today. THank for joining us outside of the box that is learning.

600 BCE - 600 CE Early Americas: Skylar - The Mayan Civilization is one of the longest lasting civilizations in world history. It is believed that the Mayan Civilization began as early as 2000 BCE . The first city-states started as soon as 750 BCE. These city-states not only had a political leader but also a spiritual leader. In the north there was the Yucatan Peninsula and to the south  the Sierra Madre Mountain range. The Mayan civilization was where modern-day southeast Mexico is. The calendar the Mayans came up with was actually more accurate than the calendar Julius Caesar came up with. Ella - Around 250 in the common era, there was a time known as the classical period. Around this period a lot of big cities came into place like Tikal and Calakmul. We believe that these cities had around 50,000 to 100,000 people at their best. Supposedly they were not one empire, but it was more separate like the greek city states, but still the bigger cities might have influenced some of the smaller states decisions.  Gabe - Back to the calendar so the Mayan calendar actually said the earth started on August 11, 3114 bc and ended on december 22, 2012 and since we are now in 2018 it obviously didn't end and it didn't end because it was like a odometer so it rolls over from 000000 to 999999 and then back to 000000 so most people thought the world was going to end december 22, 2012 because that's when the Mayan calendar ended but it didn't end on August 11, 3114 bc the calendar was set at 000000 and on december 22, 2012 it changed back to 000000 so instead of ending it just reset Emma - Between 300 and 600 AD a huge and extremely complex city called Teotihuacan existed northeast of what is now Mexico City. The name Teotihuacan was given to it by the Aztecs when the discovered it long after its fall. We actually have to written records or art from the city itself though through other archeological methods historians were able to determine that it likely was inhabited by around 200,000 people. People believe that it held direct power over the surrounding 10,000 square miles and used armies to colonize as far as 600 miles away. 5.Hunter- The Maya, group of people who lived in Mesoamerica after the Olmec, lived in what is now southern Mexico, Guatemala, Honduras, Belize, and El Salvador. Large Mayan cities started to rise throughout these areas, the local lords struggled for power and access to trade routes and goods. Audrey - Something that is different about the America’s from other civilizations is that in western South America now where Peru is wasn’t based around a river. Instead they had the humble current and the water had a bunch of nutrients so there were lots of fish for the people to eat and they could grow food. Ben - The Nazca civilization was also a very interesting part of western america, around southwest peru. The nazca are famous for drawing things in the ground around a third of a kilometer in size (or over nine hundred fifty feet), these things were named the “Nazca Lines”. This was around 200 BCE. Ethan - The early Andes were based around modern day Peru and Bolivia. Their society faced problems including that the mountain-based structure of the Andes was.   600 BCE - 600 CE Empires in India: 1.Ella - The Maurya Empire was one of the greatest empires of world history. It emerged because a man by the name of Chandragupta Maurya conquered the nanda empire, many territories formerly conquered by Alexander the Great, and a large amount of land from the Greeks. Chandragupta eventually left his empire in the hands of his son bindusara.     2.Skylar - I’m going to talk about the Gupta dynasty. The gupta dynasty was started by Sri Gupta around 240. But didn’t become i guess you could say popular until about 320 when Chandragupta the first took over. Chandragupta was given some of the Gupta dynasty to control because he married princess Kumaradevi. (if someone has anything more to add on please do, didn’t want to take all the info) Gabe - I'm going to continue on the Maurya Empire bindusara ruled from 297 bc to 272 bc when he died this led to war bindusara's sons both wanted to be king Ashoka one of bindusara's sons won taking the empire and later on becoming the most successful and powerful ruler of the Maurya dynasty       Emma - The Mauryans had a huge army consisting of 600,000 infantry, 30,000 Calvary, and 9,000 war elephants. This was the largest and strongest military force in the world in its time. This army was a great recourse for the Mauryan Empire And was a big factor in their ability to expand their territory and defend themselves from those who tried to attack. Audrey - Unlike many other empires the Gupta Empire’s big thing wasn’t that they conquered a bunch of land it was because they could conquer and obtain that territory they had the power to sponsor a culture with art. This was called the Golden Age of India. Ben - A few different important historical figures of the Maurya empire are Kalidasa and Aryabhata. I’ll start with Kalidasa, he was a incredibly skilled writer of the time and was mostly known for being the best writer that ever used Sanskrit. (the language they used) And Aryabhata was one of the first scientists that was able to calculate 5 digits of pi. He also knew that the earth rotated on an axis based on how he saw the sky move every day. He predicted how the moon reflected light from the sun. Hunter- The large army was made possible slightly through the intricate web of administration. One of Chandragupta’s advisors instituted some detailed procedures which Ashoka inherited. Ashoka started a capital at the walled city of Pataliputra, which served as a centralized hub for the empire. Officials made decisions about how to collect taxes for the central treasury, which funded the military and other government jobs      600 BCE - 600 CE Early Hinduism: Gabe - Hinduism was a polytheistic belief which is where they believed in more than one god a few hindu gods were agni indra shiva brahma vishnu and ganesha which these are regarded as the most important gods shiva is seen as the god of destruction and vishnu the god who creates stuff from shiva's destruction Emma - Historically speaking, Hinduism is different from many other religions because there is no clear origin or originator of the practice of the religion. We do know that it started kooas a tradition in the upper class of the Aryan empire, which made it difficulta to access for the lower classes. However it was made more accessible and popular over time. Ella - there was a civilization called the Indus Valley Civilization and it eventually collapsed for an unknown reason. It may have been a change in the weather that they couldn’t handle, or drying up of there water source that they relied on. Other possibilities are natural disasters or influence from surrounding civilizations. Audrey - Hinduism is one of the oldest religions beginning about 5000 years ago. It shows some of the elements practice in the Indus Valley civilization and is still a practiced religion today. 5.Hunter- During the Gupta empire from about 320 to 550 CE emperors used hinduism as a linking religion to link the nations together, in which also helped popularise it by creating hindu educational systems; they also gave land to the brahmins. The Gupta emperors helped make Hinduism one of the most popular religions in the indian subcontinent.   Ben - There are a lot of connections between languages that formed english and sanskrit. A lot of english words can be traced back to the ancient sanskrit language.   600 BCE - 600 CE Early Buddhism:  Gabe - Siddhartha Gautama the founder of buddhism was born 563 bce into a wealthy family he rejected his life of riches and embraced a lifestyle of asceticism, or extreme self discipline after 49 days of consecutive meditation he became the enlightened one which is the buddha he made this announcement in public got some people to train as buddha monks and taught his teachings throughout the world    Emma - Buddhism was based around a group of guiding principles called the four noble truths. They were as follows; “there is suffering in life”, “the cause of suffering is desire”, “ending desire means ending suffering”, and “following a  controlled and moderate lifestyle will end desire”. A strong component of this religion was that everyone was responsible for their own happiness. Audrey - Buddhism and Hinduism were founded it on similar things. One of the things Buddhism was founded on was something that Siddhartha (or Buddha) said, and that was to pretty much stay in the middle ground to not go with either extreme of so much physical self-pleasure or mistreating yourself. Ella - Buddha, or Siddhartha Gautama, was born in Ludini. His aunt took care of him because his mother died not long after he was born. His father was a chieftain and he was able to give Gautama a good protected childhood away from all the bad things of the world like sickness and poverty. He eventually got married and had a kid. 5.Hunter-Buddhism also also gained support from the state. In 260 BCE, king Ashoka adopted Buddhism after war against the feudal of Kalinga. He wanted to renounce violence and publicity so he turned to Buddhism to achieve this. He may have also turned to Buddhism as a unitive religion. Ben - At the age of 29 Siddhartha was actually allowed to leave the land of the wealthy and once he left he saw sickness and poverty that he’d never seen before at any point in his life. So he leaves and goes into the woods for six years, leaving everything he had behind him. He eventually travels to Gaya and meditates under a sacred fig tree for seven whole days before he eventually reaches enlightenment. He then disappeared for 49 days, and later went to spread his knowledge with the world   600 BCE - 600 CE Syncretism:  Gabe - Syncretism is where so the merchants travel and trade goods but they also trade beliefs and religions and faiths so as you catch word of christianity and buddhism and both kind of morph together in a town you get syncretism which is why there is a christian grave in central asia with a chinese zodiac on it Audrey - There were these “great thinkers” of the Hindu ascetic tradition, that Alexander the Great actually brought philosophers to meet with, called Gymnosophists. The word Gymnosophists means “the naked thinkers”, and they were called this because they were so devoted to the study of philosophy that they fasted and wore little to no clothing because they felt it got in the way on their pursuit to knowledge and wisdom. Ella - The Christians at the time took advantage of the trade routes that were being made. Preachers and missionaries could spread these messages beyond the mediterranean region they lived in. They were successful because in the eleventh century one third of the worlds christians lived in Asia. Ben - The Nestorian Stele was a big tablet of rock and stone that was buried at an estimated year of 845 (but it was thought to be made in 781).  It had written on it a kind of early depiction of christianity in china. It was discovered in 1623. 5.Hunter- Early christians managed to turn the roman infrastructure to their advantage: missionaries used the vast land and roads to preach the good news of god further outside of the mediterranean region. By the eleventh century CE, fully one-third of the world’s christians lived in Asia. Emma - The open practice of Christianity was not actually legal in Rome until the fourth century. At this time the current emperor, Constantine the first, said that he had a religious vision and made it legal. Near the end of the century, the emperor Theodosius made Christianity the official religion of Imperial Rome.   600 BCE - 600 CE Women and families:  Gabe - in the classical era of 600 bc to 600 ce many systems and institutions were hard of Women and families Women didn't have all the rights men did this was true but there freedoms varied on the empire   Audrey - During the civil war in Rome, that occured after the Ides of March when Julius Caesar was assassinated, the triumvirs decided to tax 1400 of the wealthiest women to fund the war. One of these women, Hortensia, wrote a speech on how unfair this was and she pretty much said, why should the women pay taxes when they don’t get a share in things like the government. Ella - In most societies, woman raised kids and managed households. How the woman carried out these things depended on the woman's kinship, or a word for family relationships, religion, and marriage. For example, in Han China a woman's power was based off her relationship with her husband.   Ben - Life for women varied depending on what religion the area was most dedicated to. For example, Confucianism had women in a place of submissiveness and didn’t allow them to do nearly anything outside their home. On the other hand Daoism the gentleness and humbleness of women was respected and seen as a positive thing. In Daoism, women could even be a teacher or a priest. 5.Hunter- In many societies, women’s lives was mainly about motherhood and managing a household. While women in different places and different times had this in common, there were significant differences on how women performed these roles depending on kinship relationships. skip me i realize i didn’t read right Emma - In Han China, kinship was a part of a girl or woman’s life from the beginning. When she was young, her status and role were dependant on that of her father’s. At the time she got married, it was dependant on her husband. After her husband’s death, it was dependant on her oldest son.   600 BCE - 600 CE The Silk Road:  Gabe - the Silk Road was a trade route connecting eurasia and north africa but is was called the Silk Road because Silk was transported a lot through this route Audrey - For trading you obviously have to give something in return so, some of the items China would get for their silk were horses, which were good not only for transport, being human or goods, but also for wars. They would get gold from Europe, cotton from India, and the list goes on. Ella -  Trade routes would carrie things like food, materials, beliefs and customs but also diseases.  Two of the most significant diseases were measles and smallpox. Both of these were believed to have come from asia and the middle east. Ben - But as people were moving from place to place, culture was also “traded” as christianity and buddhism spread very quickly. They did this through missionaries and trading. Later on in the first century CE silk had become a problem, it was becoming thinner and wearing out, eventually becoming so thin and transparent that in 14 CE they banned people from wearing it. 5.Hunter-One cause of expandable trade was because of the growth in imperial power. Near the end of the second century BCE, Emperor Wu of Han mounted multiple campaigns against the nomadic Xiongnu people, because of Xiongnu horse riders raided chinese settlements along the northern border for many years.   Emma - Silk was not the only item that was traded, at least in the minds of those people, too much. Ferghana horses, or heavenly horses as they were known, were strongly desired in China. They imported so many of them that the Dayuan people who owned the Ferghana valley refused to sell any more of them. This caused the War of the Heavenly Horses which lasted three years. That’s all the time we have for today. THank for joining us outside of the box that is learning.

Intro: Host: "Director" Chris Walker of Bj Geek Nation Designer: Sean Epperson of Thing 12 Games Chief Game Player: Josh Utley from The Omega Gamers ********BREAKING NEWS************ #1 Change on BGG 1. What did you get for Christmas? Chris: Firefly expansion Kalidasa, Homefront, Fallout, The Witches Sean: Quest for El Dorado, Arch Enemy: Nichol Bolas Josh: First Martians, Apocrypha, Marvel Legendary X-men, Sons of           Anarchy and EXIT  Geek Nationals answer the Facebook Question Stephan David with Groks Games talk about their new game, Annihilation Zombies https://www.groksgames.com See omnystudio.com/policies/listener for privacy information. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Everyone likes expansions, right? Especially good ones? This episode we talk expansions for games we have already reviewed. Roll for the Galaxy: Ambition, is the first expansion for this popular dice game. It adds a slightly accelerated start with new black leader dice, and new starting planet and factions. We first discussed Roll for the Galaxy in Episode 37. Firefly has a number of expansions, including the big box Kalidasa. If you want more Firefly reach back into our archives and listen to Episodes 9 and 12. Star Wars Imperial Assault now has a smaller box expansion, Twin Shadows, and a bigger expansions, Return to Hoth. We discussed the base game in Episode 61.

We head into double figures this month as our tenth podcast sees a delightful mix from Brighton's Kalidasa. Perfectly timed for the arrival of summer, this psychedelia inspired set of sun-kissed dubby disco and shimmering balearica is ideal for tuning in and dropping out by the beach, pool or indeed your back garden. In short, right up our strasse. Kalidasa have forthcoming releases on Tusk Wax, Craig Bratley's Magic Feet imprint and Solt Rock's Kinfolk label, we'd urge you to check them out. Sublime sounds from the South Coast http://soundcloud.com/kalidasa