Saraswati

The migration of Siberian cranes to India in winter months had been happening for several millennia, going by a description given in Mahabharata that cranes were annually visiting a place called "Shashayāna" on the banks of the River Sarasvatī. This paper traces the location of this place to Bharatpur.

Elephants and Lotus have been depicted in mythology, symbolism and popular culture. They are both revered in religion and one is respected for their prowess in war. They also have negative connotations such as being a symbol for an unnecessary burden. Even if the elephant denotes the God Ganesha, the Lotus is the vehicle of his wife Saraswati. Saraswati – the Goddess of knowledge is mostly associated with the color white which signifies the purity of knowledge. In most of her images, she wears white sari and seats on a white Nelumbo nucifera lotus. White sari shows the she is the embodiment of pure knowledge. As lotus in Hinduism is a symbol of Supreme Reality, the white lotus denotes to Supreme Reality. Sitting on the white lotus, Saraswati is rooted in the Supreme Reality thus represents the Supreme Knowledge. Also, just like lotus that roots in mud but blooms with purity, Saraswati with her lotus seat suggests her transcendence of physical world. It inspires people to transcend physical limitations to receive true knowledge. To understand the roles of both God and Goddess let us study their Histo cosmology.

The founder of Buddhism, Gautama Buddha, permitted women to join his monastic community and fully participate in it, although there were certain provisions or garudhammas. Neither in society nor the monastic order were women recognized as spiritual leaders above the authority of men. Bhikkuṇī are systematically taught and told to follow the footsteps of Bhikkhu through an institutional mechanism that is so strong that whosoever tries to challenge it faces backlashes from the Buddhist community."
In Early Buddhism the traditional view was to consider them inferior- releasing a misogynist strain.  But the presence of some clearly misogynist doctrines does not mean that the whole of ancient Indian Buddhism was misogynist. There are statements in Buddhist scripture that appear to be misogynist, such as depicting women as obstructers of men's spiritual progress or the notion that being born female leaves one with less opportunity for spiritual progress. However, in societies where men have always been the authorities and the ones given wider choices, a negative view of women might be seen as simply reflecting the empirical political reality. Furthermore, the religious literature is more likely to be addressed to men. Hence we find the Buddhist emphasis on renunciation of sensual desires expressed in terms of the male's attachment to women more frequently than we find the reverse
The mix of positive attitudes to femininity with blatantly negative sentiment has led many writers to characterise early Buddhism's attitude to women as deeply ambivalent.
Saraswati  in Buddhism becomes important, with the rise of the Mahayana Buddhism that placed a grezt import on women . The rise of Tara is equated to the wisdom of Buddha and she provokes his compassion. The Goddess Tara is worshipped in both Hinduism and Buddhism as the goddess of compassion and protection. In Hinduism, she is a form of the female primordial energy known as shakti. In fact, in some traditions, she is considered the female Buddha. In Tibetan Buddhism, she is the most popular deity worshipped today. In Hinduism, the goddess Tara (Sanskrit: तारा, Tārā) is the second of the Dasa (ten) Mahavidyas or "Great Wisdom goddesses", and is a form of Adishakti, the tantric manifestations of Parvati

Gouda Saraswats Brahmins are a part of the wider Saraswat community, descendents of the tribes who once resided in the Saraswati River Valley. The Saraswati River is surrounded by mystery although its exact origins have been documented in many historical documents including the Vedas which are widely considered to be the basis of the present day Hindu religion and culture. This write up aims to chart out the exact details of how the community came to be in the present geographic locations spread throughout India from the banks of the great Vedic river.

ChiEf Editor which was to cooperate closely, but independently, with the existing Department of Classical Indology. In 1983 he completed his habilitation in the newly founded discipline-the Modern South Asian Studies. The thesis he wrote was on Hindi Literature in Post-colonial India. Until his retirement in 1992, with an extension until 1994, he paid regular research visits to northern India, including some extended stays, e.g., as SAI Representative in New Delhi and as a visiting professor at Mysore University and the Benares Hindu University. His fields of research and publications have been comparative literature, sociology of literature, the interrelationship between written/printed literature, oral tradition, and electronic media, especially the Hindi film. He was awarded with the Tagore-as well as with the George-Grierson-Prize. For his outstanding contributions to literature and education he received the highest Indian honour, the Padma Shri Award, in 2006. Since 1983 Professor Lutze was invited to Poland several times and gave lectures in Warszawa, Kraków, and Wrocław; in Warszawa he was co-examiner in a doctoral examination. In the academic year 2002/2003, from mid-October to mid-December 2002, he was a visiting professor at the Jagiellonian University. After his visiting professorship, he returned to Kraków several times, giving support and attention to the development of Modern South Asian Studies at the Jagiellonian University. He remained a great friend and a determined ally of this cause even when his health would no longer allow him to travel. For the honour of his invaluable friendship, the warmth and encouragement received from Professor Lothar Lutze we remain deeply grateful.

The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking of G.D. Birla (1894‑1983) – the most influential representative of the Birla family which members, known as industrial magnates and corporate leaders, contribute since the turn of the 20th century to medicine, education and technological development of India. G.D. Birla’s overall goal, seems to have been the revitalisation and strengthening of Hinduism as “Arya dharma” and interpret it in such a way as to make this the religion as inclusive and universal as possible. One of the Birlas’ activities fully demonstrating these religious ideas is the temple foundation. Thus considering the wide range of areas in which G.D. Birla was involved, the authors have focused on one such project – the Saraswati temple in Pilani and its ideological background. The temple is located in the Birla Institute of Technology & Science campus and dedicated to the Hindu goddess of wisdom and learning. The autho...

Saraswati river Paleaochannel identificatin in around two village ,Garhi Roarn and Indbari, Kurukshetra District Haryana. The present are done ERT (Electrical Resistivity Survey) with help of (Syscal kid switch-24 ) intrument up to 20 metre depth. That study show the preliminary study and identification of that area as behalf of high resistivity layer at upper subsuface near about  depth 5 to 20 metre depth. This high reistivity layer at shallow depth show the possibility identification of ancient saraswati river and for better information more study are required.