Results 1 - 16 of Bhagavad Gita (Bengali) ( New Edition) -Iskcon. 1 January by A. C. Bhaktivedanta Swami Prabhupada. All Ved in bengali pdf – Hindu Religion Books – বাংলা বেদ সমূহ – হিন্দু ধর্মীয় বই Book Name – All Ved in bengali pdf (বাংলা বেদ সমূহ) Book Type – hindu. Ebook Pdf, Free Ebooks, Story Books, My Books, Book Lovers, Krishna, Tins, Writers, Novels. Spirituality Books, Paperback Books, Krishna, Book Lovers, Books Online, Ebooks, Books To Read, India, Reading. Ebook Pdf, Kochi, Great Books, Book Lovers, Book Worms, Free Ebooks, Libraries.
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e. Recite a Bangla prayer poem from your text book. 2. Give answers in short: a. Write the names of four holy books of Hindu religion. b. What is praising? c. hindu-religious-books-in-bengali-pdf-free Please log in to preview this content. You can still access this book's content using the Read button. About · Help. Upanisads in Bengali and Sanskrit with commentary in Sanskrit by Bisvesvar and Bisvanath Sastri. Bengali commentary by Bhaktisrirup Siddhanti.
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Varities of good items were served on the occasssion of festivals. Different kinds of homemade cakes and sweet rolls were also prepared. Water was made fragrant by mixing camphor in it. It was customary to have spiced betel leaves after meals. The common dress for men at that time was the 'Dhuti' and women generally wore the 'Sari'. The style of wearing the saree was different from the present time.
The use of scarf among well-to-do women was common.
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They wore special dresses on ceremonial occasions. Both men and women wore ornaments. The women wore various kinds of ornaments such as necklace, bangles, bracelet, earrings, finger ring, anklets, etc.
All classes of women used to put vermilion on the forehead. They also used various perfumes. Games and entertainments of various kinds were arranged in ancient Bengal.
Of all the games, dice and chess were the most popular. Dances, songs, and dramas were the favourite items of entertainment. The people used to participate in physical exercise, wrestling and fighting with bamboo sticks. The also engaged themselves in various religious rites, social festivals and ceremonies. The bullock carts and boats were the main transports of the people of ancient Bengal.
The raft and small narrow boats were used to move in canals and marshlands. Boats of various sizes were used for transporting goods. The rich people used to travel in big boats called 'pansi' and also small sailing boats called 'dinghy'.
Make-shift narrow bridges were used to cross small canals. As an agricultural country, the majority people of Bengal lived in the villages. On the whole, the life of the people was happy. But there were also poor and unhappy people in ancient Bengal. The lives of the common people, rich or poor, during the reign of the Sena Kings were not happy.
The main power was in the hands of the upper class the Brahmins.
The practice of the knowledge of the scripture was limited among the Brahmins only. The persecution by the Brahmins made the lives of the common people miserable. This persecution was inflicted mostly upon the Buddhists.
The Brahmins used to snatch away their wealth. It is curious to note that one can become a Hindu without believing in the existence of God. It is sufficient to believe in the unquestionable authority of the Vedas and to follow the code of conduct prescribed by the scriptures.
One of the fundamental characteristics of Hinduism is represented by the philosophy of 'Selfless Action' or 'Work without Motive', which has been structured in a beautiful manner in the Bhagavadgita. This philosophy states that obligations to the community must be discharged by human beings, because without work the wheel of human life cannot go on.
However, one must discharge one's own duties without caring for reward. When duties are discharged with one eye on the reward, the work becomes a source of bondage.
On the other hand, if work is done without consideration of personal gain, it becomes a source of liberation. Human beings are then no longer confined within the boundaries of the self, but are lifted onto a higher plane where they experience a oneness with the universe. This question naturally leads to the bigger issue of who is to be benefited by such action.
If the performer discharges his obligations without any consideration of gain and does not want to be benefited personally by the fruits of such action, then who benefits from the actionFoodgrain It is here that the Bhagavadgita refers to God as the agency at whose feet the fruits of action are to be surrendered.
The Bhagavadgita proclaims: 'Whatever you do, whatever you sacrifice, whatever you donate, whatever penance you practice all these are to be dedicated at the feet of the Supreme Lord'.
Elsewhere the Bhagavadgita says that God resides in the heart of all beings, animate and inanimate.
When these two projections are taken together, it means that the fruits of all actions are to be surrendered for the benefit of all beings, and not for the personal benefit of the performer. Hinduism does not believe that the use of force is immoral in all circumstances. The Bhagavadgita, for example, lays stress on the duties of the warrior and the claims of the nation. There is a place for politics and heroism, but wisdom and love are more than politics and war.
Animals are also included as objects to be treated with compassion. All life is sacred, whether of animals or of human beings. Hindu custom allows meat-eating but prefers vegetarianism.
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On days dedicated to religious function, however, meat-eating is disallowed. Priestly codes tend to confuse virtue with ceremonial purity. To kill a man is bad, but to touch his corpse is worse. The great scriptures, however, disregard technical morality and insist on the spirit of self-control and love of humanity. To be able to fulfil the obligations expected of human beings, self-control must be practised. Cardinal sins are those that destroy the self: lust, anger, and greed.
The true Hindu makes war upon these vices with the weapons of the spirit, opposing chastity to lust, love to anger, and generosity to greed. The Vedas say, 'Cross the bridges hard to cross. Overcome anger by love, untruth by truth'.
The Mahabharata says, 'The rules of dharma or virtuous conduct taught by the great seers, each of whom relied on his own illumination, are manifold.
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The highest among them all is self-control'. It is in order to develop self-control that austerities and asceticism are practised, but when self-control is attained, these rigorous practices are unnecessary. Insistence on discipline or self-control avoids the two extremes of self-indulgence and asceticism. Hinduism also allows for repentance: 'If he repents after he commits the sin, the sin is destroyed. If he resolves that he will never commit the sin again, he will be purified'.
Hinduism also does not differentiate between meditation and right action. The sannyasi is not one who abstains from work. Meditation and action both express the same spirit; there is no conflict between wisdom and work. The peace that is won by the knower is likewise won by the worker.
He sees in truth who sees that wisdom and work are one'. Varnashrama-dharma The Manusmrti, the oldest Indian law book, propounds the scheme of Varnasrama-dharma, which is still followed by Hindus, though in a much diminutive form. The Purusasukta of the Rg Veda contains the germ of this scheme, where all of society is regarded as the universal or social man.
According to this trope, from the head of this collective social man the brahman was born, from his arms the ksatriya , from his trunk the vaishya , and from his leg the shudra. The Purusasukta laid the foundation of the Caste System, by classifying human beings into four psychophysical types: a the Brahman or the man of knowledge, of science, of literature, of thought and learning, b the Ksatriya, the man of action and valour, c the Vaixya, the man of desire, of business enterprise, and d the Sudra, the man of little intelligence, incapable of going beyond low limits and dealing with abstract ideas, the man who is fit only for manual labour.
The conception of the Brahman growing from the head of the collective social man and the Sudra growing from his legs has raised a storm of controversy, because, it has been contended that the Brahman was allotted a superior position in order to ensure continuance of his control over the social structure.
Proponents of this classification, but it is considered by scholers as a misinterpretation. By describing the Sudra as constituting the legs of the universal social man, the seer had suggested that the Sudra got profound importance in the social order because without him the structure could not be raised.
Unless there are persons competent to do manual labour and implement plans, the man of knowledge or science cannot translate his ideas into action. The same argument is made in the case of the Ksatriya and the Vaisya. The man of action and the man of desire and business enterprise are equally necessary for the development of society. The concept of the universal social man and the four castes constituting his different limbs is, therefore, interpreted as a division of labour that ensures the smooth functioning of society.
Manusmrti also contains the concept of four ashramas or stages: the stage of the brahmacharin student , the stage of the garhasthya householder , the stage of the vanaprastha hermit; literally, one who has moved to the forest , and the stage of the sannyasin ascetic. Every individual must go through the four stages, so that his personality can blossom forth in its full splendour and he can ultimately realise the identity of his own self with the self of the universe.
When the searching student receives instructions from his teacher, there is communication simply between the teacher and the taught. When the individual enters into the stage of householder, he is required to enter into a relationship with a number of persons, with the members of his family as well as with friends, thus expanding the boundaries of his personality.
After renouncing the world and removing to the forest, he establishes a relationship with nature, with trees and creepers, with rivers and oceans. Finally as an ascetic, with no fixed abode, he is able to transcend the boundaries of his ego completely. The four ends of life The goal of life, according to Hinduism, is the attainment of moksa salvation , deliverance from all sorrow, doubt, and fear, signifying the sense of liberation from the bondage of the ego.
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When human beings attain liberation, they realise the identity of their individual selves with the self of the universe.Many social rituals, manners and behaviors are observed at a later stage among the followers of Hinduism. It is curious to note that one can become a Hindu without believing in the existence of God.
Google Scholar Bangkok Declaration. The study tries to give answers to questions like these: Sirajul Islam, Vol. The awakening of India.