शुक्रवार, 30 सितंबर 2011
नाथद्वारा में मेरा pata
यशवंत कोठारी , ४, विनायक सोसाइटी लाला बैग के पीछे, बिजलाईrओड़ , नाथद्वारा (राज .)
रविवार, 25 सितंबर 2011
मोदी का अनशन
मोदी भाई के अनशन का सबसे बड़ा फायदा ये हुआ की अदवानीजी जो भा..ज.प्। के पि एम् इन वेटिंग ह़े हमेशा के लिए लाइन से बाहर होगये.
गुरुवार, 15 सितंबर 2011
अडवाणी की रथ यात्रा
आडवानी जी इस देश के पि एम् इन वेटिंग ह़े। वे फिर रथ पर यात्रा निकलना चाहते ह़े मगर रा । स्व । से। ने पहिये की हवा निकल दी
बुधवार, 7 सितंबर 2011
दिल्ली में बम्ब धमाका
इस बम्ब धमाके की घोर निंदा की जनि चाहिए, हमें और ज्यादा जागरूक होने की जरुरत ह़े .सरकार को और सकती से पेश आना चाहिए.आखिर सहनशक्ति की भी कोई सीमा होती ह़े। सरकार कठोर कदम उठाए .
सोमवार, 29 अगस्त 2011
अन्ना की जीत
अन्ना की जीत हम सबकी जीत ह़े ,भारत की जनता को बधाई हमें ज्यादा मेहनत करनी ह़े, निचले स्तर पर भ्रस्टाचार रोकने पर ध्यान देने की जरुरत ह़े.yk
गुरुवार, 25 अगस्त 2011
अन्ना की जीत सुनिश्चित
सरकार की सलामी के बाद अन्ना और भी ज्यादा मजबूत हुए ह़े अब अन्ना और प्रजा तंत्र की जीत सुनिश्चित होगई ह़े। अन्ना में बसते ह़े अरबो लोगो के प्राण ।
बुधवार, 24 अगस्त 2011
अन्ना कीसेहत
अन्ना के लिए मन बहुत चिंतित ह़े, सरकार का रुख ठीक नहीं ह़े, सरकार को जल्दी से ठोस निर्णय करना चाहिए।
मंगलवार, 23 अगस्त 2011
अन्ना -अँधेरे में एक रौशनी
अन्ना अँधेरे में एक रौशनी ह़े। इस मुलक पर एक बुढाआदमी उधार ह़े। सरकार को जल्दी से आगे आकर काम करना चाहिए.
सोमवार, 22 अगस्त 2011
अन्ना -सरकार पहल करे
अन्ना का आन्दोलन जन जन तक पहुच गया ह़े। सरकार को बात चीत की पहल करनी चाहिए, एसा न हो की देर हो जाये सरकार आगे आये।
अन्ना - सरकार बात करे
अन्ना का स्वस्थ कमजोर हो रहा ह़े, सरकारको बातचीत के लिए आगे आना चाहिए। आखिर वे सबके भले के लिए अनशन पर ह़े। व्यवस्था को अहम् छोड़ कर पहल करनी चाहिए । । खलक खुदा का, मूलक बादशाह का .शहर कोतवाल का। ७४ साल का एक बूढ़ा आदमी अपनी कापती आवाज में सच बोल रहा ह़े हमें उसका साथ देना चाहिए।
शनिवार, 20 अगस्त 2011
शुक्रवार, 19 अगस्त 2011
अन्ना की जय हो
अन्ना की जय हो। अन्ना के साथ हिंदुस्तान ह़े, हम सब को मिल कर अन्ना का साथ देना चाहिए।
गुरुवार, 18 अगस्त 2011
शनिवार, 6 अगस्त 2011
vyanga
व्यंग
केट वाक से स्लट वाक तक ---- यशवंत कोठारी
आखिर दिल्ली में स्लट वाक संपन्न होगई . कनाडा से चल कर भोपाल होती हुई स्लट वाक दिल्ली तक आगई - समाचार चेनलो के मजे हो गए. खूब टी. र प बढाई . खूब फोटो खिचे. खूब नयन सुख लूटा.बेशर्मी के खिलाफ एक बेशरम प्रदर्शन खुद आनंद आया -लिया गया. महिलाओ के साथ साथ कुछ पुरुषो ने इस आन्दोलन में भाग लेकर aassvपना जोहर दिखलाया .कुछ मनचले वेसे ही साथ हो लिए,वेसे भी दिल्ली में भीड़ की क्या कमी, फिर मामला महिलाओ का होतो कह्नाही क्या?
लेकिन यह तो पुछा ही जा सकता ह़े की क्या बेशर्मी का मुकाबला बेशर्मी से ही किया जाना चाहिए. आखिर जब वर्सो पहले वोमेन -लिब तब भी एसा ही होहल्ला मचा था मगर कुछ नहीं हुआ दुनिया इसे चलती रही. वह आन्दोलन अपनी मोत मर गया. जिन लोगो ने बेशर्मी की केट वाक देखि वे इस पर शर्मा गए होगे. क्या जानवर के काटने पर उसे वापस काटना ही एक मात्र उपाय ह़े, विचार करे. प्रदर्शन का आधिकार मगर क्या हमें अपनी संस्कृति ,सभ्यता को भूल जाना चाहिए क्या स्वतंत्रता केवल निजी अधिकार ह़े क्या स्वतंत्रता एक सामाजिक जिम्मेदारी नहीं ह़े?एक पुराना किस्सा यद् आरहा ह़े एक औरत ने कही की अब देश आज़ाद हो गया वो सड़क के बीच में चलेगी ,किसी समजदार ने उसे समजाया की जिस तरह तुम्हे सड़क के बीच में चलने का आज़ादी ह़े ठीक उसी प्रकार ड्राइवर को फूटपाथ पर गाड़ी चढाने की आज़ादी ह़े. महिला को अपनी गलती समज में आगई .गुरू कहलाने वाले इस भारत में इस प्रकार के प्रदर्शनों की आवश्यकता कहां से आ पड़ी.परन्तु लोगों के पास अपने आप को माडर्न दिखाने का यह छिछला व बेकार तरीक़ा,पाश्चात्य संस्कृति का अंधानुकरण करने के अलावा कुछनहीं है.अगर प्रदर्शन करना है तो लोगों के मानसिक नंगेपन को दूर करने लिए न्यायोचित तरीक़े से करो ताकि समाज में फैले इस नासूर को मिटाया जासके व इसकी गरीमा को बचाया जा सके जहां नारी को पूजने जैसी बातें की जाती है उस समाज में नारी के सम्मान को नीलाम होने से बचाया जा सके. आखिर केट वाक से स्लेट वाक का यह सफ़र हमें कहा ले जायगा. हमें अपने अंदर की गंदगी को बाहर निकलने के प्रयास करने चाहिए/
00 00 00
;’koUr dksBkjh
86] y{eh uxj] czãiqjh ckgj]
: ykkothari3@yahoo.com t;iqj&302002 Qksu%&2670596
e_mail
व्यंग
केट वाक से स्लट वाक तक ---- यशवंत कोठारी
आखिर दिल्ली में स्लट वाक संपन्न होगई . कनाडा से चल कर भोपाल होती हुई स्लट वाक दिल्ली तक आगई - समाचार चेनलो के मजे हो गए. खूब टी. र प बढाई . खूब फोटो खिचे. खूब नयन सुख लूटा.बेशर्मी के खिलाफ एक बेशरम प्रदर्शन खुद आनंद आया -लिया गया. महिलाओ के साथ साथ कुछ पुरुषो ने इस आन्दोलन में भाग लेकर aassvपना जोहर दिखलाया .कुछ मनचले वेसे ही साथ हो लिए,वेसे भी दिल्ली में भीड़ की क्या कमी, फिर मामला महिलाओ का होतो कह्नाही क्या?
लेकिन यह तो पुछा ही जा सकता ह़े की क्या बेशर्मी का मुकाबला बेशर्मी से ही किया जाना चाहिए. आखिर जब वर्सो पहले वोमेन -लिब तब भी एसा ही होहल्ला मचा था मगर कुछ नहीं हुआ दुनिया इसे चलती रही. वह आन्दोलन अपनी मोत मर गया. जिन लोगो ने बेशर्मी की केट वाक देखि वे इस पर शर्मा गए होगे. क्या जानवर के काटने पर उसे वापस काटना ही एक मात्र उपाय ह़े, विचार करे. प्रदर्शन का आधिकार मगर क्या हमें अपनी संस्कृति ,सभ्यता को भूल जाना चाहिए क्या स्वतंत्रता केवल निजी अधिकार ह़े क्या स्वतंत्रता एक सामाजिक जिम्मेदारी नहीं ह़े?एक पुराना किस्सा यद् आरहा ह़े एक औरत ने कही की अब देश आज़ाद हो गया वो सड़क के बीच में चलेगी ,किसी समजदार ने उसे समजाया की जिस तरह तुम्हे सड़क के बीच में चलने का आज़ादी ह़े ठीक उसी प्रकार ड्राइवर को फूटपाथ पर गाड़ी चढाने की आज़ादी ह़े. महिला को अपनी गलती समज में आगई .गुरू कहलाने वाले इस भारत में इस प्रकार के प्रदर्शनों की आवश्यकता कहां से आ पड़ी.परन्तु लोगों के पास अपने आप को माडर्न दिखाने का यह छिछला व बेकार तरीक़ा,पाश्चात्य संस्कृति का अंधानुकरण करने के अलावा कुछनहीं है.अगर प्रदर्शन करना है तो लोगों के मानसिक नंगेपन को दूर करने लिए न्यायोचित तरीक़े से करो ताकि समाज में फैले इस नासूर को मिटाया जासके व इसकी गरीमा को बचाया जा सके जहां नारी को पूजने जैसी बातें की जाती है उस समाज में नारी के सम्मान को नीलाम होने से बचाया जा सके. आखिर केट वाक से स्लेट वाक का यह सफ़र हमें कहा ले जायगा. हमें अपने अंदर की गंदगी को बाहर निकलने के प्रयास करने चाहिए/
00 00 00
;’koUr dksBkjh
86] y{eh uxj] czãiqjh ckgj]
: ykkothari3@yahoo.com t;iqj&302002 Qksu%&2670596
e_mail
केट वाक से स्लट वाक तक ---- यशवंत कोठारी
आखिर दिल्ली में स्लट वाक संपन्न होगई . कनाडा से चल कर भोपाल होती हुई स्लट वाक दिल्ली तक आगई - समाचार चेनलो के मजे हो गए. खूब टी. र प बढाई . खूब फोटो खिचे. खूब नयन सुख लूटा.बेशर्मी के खिलाफ एक बेशरम प्रदर्शन खुद आनंद आया -लिया गया. महिलाओ के साथ साथ कुछ पुरुषो ने इस आन्दोलन में भाग लेकर aassvपना जोहर दिखलाया .कुछ मनचले वेसे ही साथ हो लिए,वेसे भी दिल्ली में भीड़ की क्या कमी, फिर मामला महिलाओ का होतो कह्नाही क्या?
लेकिन यह तो पुछा ही जा सकता ह़े की क्या बेशर्मी का मुकाबला बेशर्मी से ही किया जाना चाहिए. आखिर जब वर्सो पहले वोमेन -लिब तब भी एसा ही होहल्ला मचा था मगर कुछ नहीं हुआ दुनिया इसे चलती रही. वह आन्दोलन अपनी मोत मर गया. जिन लोगो ने बेशर्मी की केट वाक देखि वे इस पर शर्मा गए होगे. क्या जानवर के काटने पर उसे वापस काटना ही एक मात्र उपाय ह़े, विचार करे. प्रदर्शन का आधिकार मगर क्या हमें अपनी संस्कृति ,सभ्यता को भूल जाना चाहिए क्या स्वतंत्रता केवल निजी अधिकार ह़े क्या स्वतंत्रता एक सामाजिक जिम्मेदारी नहीं ह़े?एक पुराना किस्सा यद् आरहा ह़े एक औरत ने कही की अब देश आज़ाद हो गया वो सड़क के बीच में चलेगी ,किसी समजदार ने उसे समजाया की जिस तरह तुम्हे सड़क के बीच में चलने का आज़ादी ह़े ठीक उसी प्रकार ड्राइवर को फूटपाथ पर गाड़ी चढाने की आज़ादी ह़े. महिला को अपनी गलती समज में आगई .गुरू कहलाने वाले इस भारत में इस प्रकार के प्रदर्शनों की आवश्यकता कहां से आ पड़ी.परन्तु लोगों के पास अपने आप को माडर्न दिखाने का यह छिछला व बेकार तरीक़ा,पाश्चात्य संस्कृति का अंधानुकरण करने के अलावा कुछनहीं है.अगर प्रदर्शन करना है तो लोगों के मानसिक नंगेपन को दूर करने लिए न्यायोचित तरीक़े से करो ताकि समाज में फैले इस नासूर को मिटाया जासके व इसकी गरीमा को बचाया जा सके जहां नारी को पूजने जैसी बातें की जाती है उस समाज में नारी के सम्मान को नीलाम होने से बचाया जा सके. आखिर केट वाक से स्लेट वाक का यह सफ़र हमें कहा ले जायगा. हमें अपने अंदर की गंदगी को बाहर निकलने के प्रयास करने चाहिए/
00 00 00
;’koUr dksBkjh
86] y{eh uxj] czãiqjh ckgj]
: ykkothari3@yahoo.com t;iqj&302002 Qksu%&2670596
e_mail
व्यंग
केट वाक से स्लट वाक तक ---- यशवंत कोठारी
आखिर दिल्ली में स्लट वाक संपन्न होगई . कनाडा से चल कर भोपाल होती हुई स्लट वाक दिल्ली तक आगई - समाचार चेनलो के मजे हो गए. खूब टी. र प बढाई . खूब फोटो खिचे. खूब नयन सुख लूटा.बेशर्मी के खिलाफ एक बेशरम प्रदर्शन खुद आनंद आया -लिया गया. महिलाओ के साथ साथ कुछ पुरुषो ने इस आन्दोलन में भाग लेकर aassvपना जोहर दिखलाया .कुछ मनचले वेसे ही साथ हो लिए,वेसे भी दिल्ली में भीड़ की क्या कमी, फिर मामला महिलाओ का होतो कह्नाही क्या?
लेकिन यह तो पुछा ही जा सकता ह़े की क्या बेशर्मी का मुकाबला बेशर्मी से ही किया जाना चाहिए. आखिर जब वर्सो पहले वोमेन -लिब तब भी एसा ही होहल्ला मचा था मगर कुछ नहीं हुआ दुनिया इसे चलती रही. वह आन्दोलन अपनी मोत मर गया. जिन लोगो ने बेशर्मी की केट वाक देखि वे इस पर शर्मा गए होगे. क्या जानवर के काटने पर उसे वापस काटना ही एक मात्र उपाय ह़े, विचार करे. प्रदर्शन का आधिकार मगर क्या हमें अपनी संस्कृति ,सभ्यता को भूल जाना चाहिए क्या स्वतंत्रता केवल निजी अधिकार ह़े क्या स्वतंत्रता एक सामाजिक जिम्मेदारी नहीं ह़े?एक पुराना किस्सा यद् आरहा ह़े एक औरत ने कही की अब देश आज़ाद हो गया वो सड़क के बीच में चलेगी ,किसी समजदार ने उसे समजाया की जिस तरह तुम्हे सड़क के बीच में चलने का आज़ादी ह़े ठीक उसी प्रकार ड्राइवर को फूटपाथ पर गाड़ी चढाने की आज़ादी ह़े. महिला को अपनी गलती समज में आगई .गुरू कहलाने वाले इस भारत में इस प्रकार के प्रदर्शनों की आवश्यकता कहां से आ पड़ी.परन्तु लोगों के पास अपने आप को माडर्न दिखाने का यह छिछला व बेकार तरीक़ा,पाश्चात्य संस्कृति का अंधानुकरण करने के अलावा कुछनहीं है.अगर प्रदर्शन करना है तो लोगों के मानसिक नंगेपन को दूर करने लिए न्यायोचित तरीक़े से करो ताकि समाज में फैले इस नासूर को मिटाया जासके व इसकी गरीमा को बचाया जा सके जहां नारी को पूजने जैसी बातें की जाती है उस समाज में नारी के सम्मान को नीलाम होने से बचाया जा सके. आखिर केट वाक से स्लेट वाक का यह सफ़र हमें कहा ले जायगा. हमें अपने अंदर की गंदगी को बाहर निकलने के प्रयास करने चाहिए/
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: ykkothari3@yahoo.com t;iqj&302002 Qksu%&2670596
e_mail
इंग्लिश-नोवेल-अंग्लेस एंड त्रिंग्लेस.
To,
The editor
Editorial Department
Penguin Books, India
11, Community centre
Pachsheel Park
New Delhi- 110017
Sub: submission of detailed synopsis, chapter out line and sample
Chapters of novel ‘“Angles and Triangles” for publication.
Dear Sir,
Please find enclosed here with detailed synopsis, chapter outline and sample chapters of my novel “Angles and Triangles” for your kind consideration.
A bio-data is also enclosed for your ready reference.
Thanking you in anticipation.
Sincerely yours
Yashwant kothari
86, Laxmi nagar
Outer brahmpuri,
Jaipur-302002
Ph- 0141-2670596
M-9414461207
SYNOPSIS of the Novel “Angles & Triangles”
The scope of novel is from infinity to infinity. Life is full of complexities and so is the answer. The novel “Angles and triangles” deals with these complexities in a new, modified and interesting way. The author has tried to some extent how to cope up with these complexities.
Poetry, empty pocket, fullness of mind, corruption, terrorism, girl child abuse, rural and city life, men-women relationship, psychology of polyandry and polygamy, high-tech age, N.G.O and their workings, films, T.V serials, loneliness, love, hate, rapes and its treatment, sand dunes, war and peace, caves and waves, beauty of small, world of art, seminars world of news and many more topics have been dealt in the form of a story of a young lecturer, who leaves the job and goes to Mumbai, Banglore, Rajasthan and North India in search of peace and satisfaction. The prontagonist is a village boy, who comes to Jaipur for studies, later on joined a job in a college in desert. Soon war started he talks to the soldiers, their lives later on goes to join another job and finally goes to Mumbai. There he comes in contact with a few friends and a lady, from there he moves to Banglore to help his artist friend, there also He could not stay for long time. He came back to Mumbai, there one of the friends suffers from psychic problems. He got him cured. In Mumbai Sulochana helps the prontagonist.
The heroine of the novel, Maya joined an N.G.O after her studies. She worked for the benefit of women and requested the Pont agonist to work with her. For a long time they remain separated and used to chat on Internet and finally the Prontagonist joins the N.G.O. There is a rape case in the village, fought by the N.G.O and won.
Apurva the daughter of elder sister of Maya is brought up by Maya and goes to abroad for studies and job. Finally the Prontagonist returns to his roots and works for the benefit of the suffering humanity. He is poor, honest and a nice man. The novel carries erotic scenario also.
Apurva also came back to India after a few years and joins Maya.
The novel deals with the relationships and their complexities with some spiritual touch.
Political scenes have been also dealt with, the failure of communism, globalization, free economy, and its cons and prone have been touched. Holy places and their inner life have been exposed.
Exploitation of girl child at home and outside is also taken.
Various types of relationships have been exposed. The relationship of modern day life and its nudity have been touched. The prontagonist finally goes to Himalaya for peace.
The novel will attract a large number of readers in India and abroad.
Bio-Data
Name: Yashwant kothari
Date of birth and place: 3rd May,1950. Nathdwara (Rajasthan)
Present Address: 86, Laxmi Nagar, outer brahmpuri,
Jaipur-302002
Ph- 0141-2670596 (R)
094144-61207 (m)
Qualification: M.Sc (Chemistry, Ayurveda Ratna)
Present position: Associate Professor (Chemistry) National
Institute of Ayurveda, Amer road Jaipur-2.
Publications: 1. Introduction to Ayurveda- Chaukhamba Delhi.
2. Ras shashtra- government of Kerla
3. Cultural heritage of Shri Nathdwara
4. Forty books in Hindi literature, Ayurveda and
in Science.
5. One thousand articles in Hindi and English
6. Novel Angles and Triangles.
Experiences: 1.Thirty years experience of writing and
& other activities teaching.
2. Managing editor of Journal of
Ayurveda.
3. Recipient of Rajasthan Sahitya
Academy Award.
4. Attended National and International
seminars.
000
Chapter Outline
Chapter-I : Blank leaf, orphan love & deserted river of life: deals with the early childhood, education and life of the prontagonist, he goes to Jaipur for studies and job.
Chapter-II : Poetry, empty pocket and full mind: deals with college life, early love affairs and struggle of hero.
Chapter-III : Rana tigrina and others: deals with family life and its complexities, holy place and its treatment.
Chapter-IV : Seminar, capital and punishment: deals with the life of academic world, seminars and life in capital.
Chapter-V : Yeh hai Mumbai meri Jan: the prontagonist goes to Mumbai for struggle, night life of Mumbai described.
Chapter-VI : Small is beautiful: deals with a small orphan girl child.
Chapter-VII : Modern art and old world: deals with the life of modern art world.
Chapter-VIII : Sea foams, waves and caves: it describes the encounter of prontagonist with Sulachana.
Chapter-IX : Books and coffee shops: describes the life in Banglore and software world.
Chapter-X : Music of sand dunes and shrieks: it describes desert life and a rape case of a village woman.
Chapter-XI : psyche’ Chat and Chat: it describes Maya and prontagonist relationships.
Chapter-XII : “Oh twins” : it deals with the pregnancy of Maya and delivery of child it also deals with Rakesh and his future life
Dear sir,
With due regards it is submitted that I have written a Novel “Angles & Triangles” which deals with the complexities of modern life. I wish to publish it through your agency. It is of nearly 200 pages and has erotica and straggle for life.
Please guide me how to proceed and also let me know your terms and condition.
Thanking you.
Sincerely your’s
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
1. info@lorellabelliagency.com
2. sappho@sappholiterary.co.uk
3. contact@sunflowerliteraryagency.com
4. info@theeroticreview.co.uk
5. MBALD@aol.com
6. gusay1@aol.com
7. bknelson4@cs.com
8. query@scribblershouse.net
9. jv@vinesagency.com
10. enquiries@indepublishing.com
Dear sir,
Please refer to your e-mail. I visited the website and as desired giving the details:-
1. Name Yashwant Kothari
2. C.V. Born on 3-05-50, M.S.C, Associate
i. Professor & Has written 40 books.
3. Type of work Novel of 200 pages
4. The Novel Deals with poetry, empty pocket etc.
Contact:-
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
Dear John W.Benson, Editorial Director
Thank you for your letter dt.26-04-06. regarding your reading fee I may be allowed to say that it may please be deducted from the royalty of the Novel. If you agree please let me know. I am even ready to sale the Novel on one time payment basis.
Contact:-
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
Meeta@kapoors.in
Meeta ji
This refers to your article on Sheen Kalf Nizam. Congrets. I have written a Novel angles & triangles and whish that you guide me for publication. Further can you go through the Novel for improvisation on payment basis.
Contact:-
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
The editor
Editorial Department
Penguin Books, India
11, Community centre
Pachsheel Park
New Delhi- 110017
Sub: submission of detailed synopsis, chapter out line and sample
Chapters of novel ‘“Angles and Triangles” for publication.
Dear Sir,
Please find enclosed here with detailed synopsis, chapter outline and sample chapters of my novel “Angles and Triangles” for your kind consideration.
A bio-data is also enclosed for your ready reference.
Thanking you in anticipation.
Sincerely yours
Yashwant kothari
86, Laxmi nagar
Outer brahmpuri,
Jaipur-302002
Ph- 0141-2670596
M-9414461207
SYNOPSIS of the Novel “Angles & Triangles”
The scope of novel is from infinity to infinity. Life is full of complexities and so is the answer. The novel “Angles and triangles” deals with these complexities in a new, modified and interesting way. The author has tried to some extent how to cope up with these complexities.
Poetry, empty pocket, fullness of mind, corruption, terrorism, girl child abuse, rural and city life, men-women relationship, psychology of polyandry and polygamy, high-tech age, N.G.O and their workings, films, T.V serials, loneliness, love, hate, rapes and its treatment, sand dunes, war and peace, caves and waves, beauty of small, world of art, seminars world of news and many more topics have been dealt in the form of a story of a young lecturer, who leaves the job and goes to Mumbai, Banglore, Rajasthan and North India in search of peace and satisfaction. The prontagonist is a village boy, who comes to Jaipur for studies, later on joined a job in a college in desert. Soon war started he talks to the soldiers, their lives later on goes to join another job and finally goes to Mumbai. There he comes in contact with a few friends and a lady, from there he moves to Banglore to help his artist friend, there also He could not stay for long time. He came back to Mumbai, there one of the friends suffers from psychic problems. He got him cured. In Mumbai Sulochana helps the prontagonist.
The heroine of the novel, Maya joined an N.G.O after her studies. She worked for the benefit of women and requested the Pont agonist to work with her. For a long time they remain separated and used to chat on Internet and finally the Prontagonist joins the N.G.O. There is a rape case in the village, fought by the N.G.O and won.
Apurva the daughter of elder sister of Maya is brought up by Maya and goes to abroad for studies and job. Finally the Prontagonist returns to his roots and works for the benefit of the suffering humanity. He is poor, honest and a nice man. The novel carries erotic scenario also.
Apurva also came back to India after a few years and joins Maya.
The novel deals with the relationships and their complexities with some spiritual touch.
Political scenes have been also dealt with, the failure of communism, globalization, free economy, and its cons and prone have been touched. Holy places and their inner life have been exposed.
Exploitation of girl child at home and outside is also taken.
Various types of relationships have been exposed. The relationship of modern day life and its nudity have been touched. The prontagonist finally goes to Himalaya for peace.
The novel will attract a large number of readers in India and abroad.
Bio-Data
Name: Yashwant kothari
Date of birth and place: 3rd May,1950. Nathdwara (Rajasthan)
Present Address: 86, Laxmi Nagar, outer brahmpuri,
Jaipur-302002
Ph- 0141-2670596 (R)
094144-61207 (m)
Qualification: M.Sc (Chemistry, Ayurveda Ratna)
Present position: Associate Professor (Chemistry) National
Institute of Ayurveda, Amer road Jaipur-2.
Publications: 1. Introduction to Ayurveda- Chaukhamba Delhi.
2. Ras shashtra- government of Kerla
3. Cultural heritage of Shri Nathdwara
4. Forty books in Hindi literature, Ayurveda and
in Science.
5. One thousand articles in Hindi and English
6. Novel Angles and Triangles.
Experiences: 1.Thirty years experience of writing and
& other activities teaching.
2. Managing editor of Journal of
Ayurveda.
3. Recipient of Rajasthan Sahitya
Academy Award.
4. Attended National and International
seminars.
000
Chapter Outline
Chapter-I : Blank leaf, orphan love & deserted river of life: deals with the early childhood, education and life of the prontagonist, he goes to Jaipur for studies and job.
Chapter-II : Poetry, empty pocket and full mind: deals with college life, early love affairs and struggle of hero.
Chapter-III : Rana tigrina and others: deals with family life and its complexities, holy place and its treatment.
Chapter-IV : Seminar, capital and punishment: deals with the life of academic world, seminars and life in capital.
Chapter-V : Yeh hai Mumbai meri Jan: the prontagonist goes to Mumbai for struggle, night life of Mumbai described.
Chapter-VI : Small is beautiful: deals with a small orphan girl child.
Chapter-VII : Modern art and old world: deals with the life of modern art world.
Chapter-VIII : Sea foams, waves and caves: it describes the encounter of prontagonist with Sulachana.
Chapter-IX : Books and coffee shops: describes the life in Banglore and software world.
Chapter-X : Music of sand dunes and shrieks: it describes desert life and a rape case of a village woman.
Chapter-XI : psyche’ Chat and Chat: it describes Maya and prontagonist relationships.
Chapter-XII : “Oh twins” : it deals with the pregnancy of Maya and delivery of child it also deals with Rakesh and his future life
Dear sir,
With due regards it is submitted that I have written a Novel “Angles & Triangles” which deals with the complexities of modern life. I wish to publish it through your agency. It is of nearly 200 pages and has erotica and straggle for life.
Please guide me how to proceed and also let me know your terms and condition.
Thanking you.
Sincerely your’s
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
1. info@lorellabelliagency.com
2. sappho@sappholiterary.co.uk
3. contact@sunflowerliteraryagency.com
4. info@theeroticreview.co.uk
5. MBALD@aol.com
6. gusay1@aol.com
7. bknelson4@cs.com
8. query@scribblershouse.net
9. jv@vinesagency.com
10. enquiries@indepublishing.com
Dear sir,
Please refer to your e-mail. I visited the website and as desired giving the details:-
1. Name Yashwant Kothari
2. C.V. Born on 3-05-50, M.S.C, Associate
i. Professor & Has written 40 books.
3. Type of work Novel of 200 pages
4. The Novel Deals with poetry, empty pocket etc.
Contact:-
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
Dear John W.Benson, Editorial Director
Thank you for your letter dt.26-04-06. regarding your reading fee I may be allowed to say that it may please be deducted from the royalty of the Novel. If you agree please let me know. I am even ready to sale the Novel on one time payment basis.
Contact:-
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
Meeta@kapoors.in
Meeta ji
This refers to your article on Sheen Kalf Nizam. Congrets. I have written a Novel angles & triangles and whish that you guide me for publication. Further can you go through the Novel for improvisation on payment basis.
Contact:-
Yashwant Kothari
86, laxmi nagar, out side brahmapuri
jaipur. 302002
Ph. N. 0141-2670596
ही--नया upanyas
मेरा व्यंग उपन्यास असत्यम , अशिवं , असुन्दरम पढ़े। प्रकाशक ह़े- रचना प्रकाशन , जयपुर.फोन-१४१-२३१८३६५ .
शुक्रवार, 5 अगस्त 2011
गुरुवार, 4 अगस्त 2011
foto-shree nathji
||Jai Shree Nath Ji||
Arts
The main arts are
1. Painting 2. Meenakari 3. Music 4. Tie and die
Paintings of Shree Nathdwara – Shree Nathdwara is known for it’s painters and paintings. All these paintings have Shree Nathji depictions in various forms in most of the paintings Shree Nathji is painted with bright colours and in childhood form. The paintings of Shree Nathdwara can be classified in following three categories
Bhitti chitra (Wall paintings)
Wall paintings are famous . Elephants, ladies, flowers, Peacock and such other paintings are depicted on various parts of the temple and on the men gate of the temple.
Pichvai (Cloth paintings)
Pichvai (Cloth paintings) The cloth paintings are used inside the temple and behind the swaroop. These cloth paintings are decorated by golden work, Salma Sitara etc. The cloth paintings are very costly. Apart from Shree Nathji Bhagawat is also painted on cloth.
Other paintings
The painters of Shree Nathdwara paint on leaf of Pipal, Rice, Supari, Hathi Dant, Plastic Sheets and even on Marble pieces. The noted artists of Shree Nathdwara are Ghasiram, Sukhdev, Radheshyam, Ambalal, Dwarkaprasad, Vittaldas, Revashanker, Chiranjilal Sharma, L.M. Shrma, Inder Sharma, J.P. Sharma, B.G. Sharma, B.M. Sharma. The paintings of Shree Nathdwara have been appreciated by forigners also. In morden art Charan Sharma and Mohan Sharma have done good work, Where is Revashanker is a artist of internation repute. A large numbers of calendars are also painted by Nathdwara artist.The man Swroop of Shree Nathji is painted by all artist with local colours and this is their lively hood.
Minakari works is also famous on silver white metal on gold. The Minakari items of Shree Nathdwara are sold through out the country
Ear ring, Pendls, Churi, Choti, Nosering and Paijeb are the main ornaments solds in Shree Nathdwara.
The music of Shree Nathji temple is also very famous. Pakhavas, Haveli Sangit, Druvapad and Astachap music is resited in all the eight Jalki of Shree Nathji. The famous musicians of Shree Nathdwra are Shree Harnath Kirtankar, Purushottam das pakhavaji, Ramdas kumavat, Mulchand kumavt, Mishrilal kumavat, Prakash chand kumavat. Shree Nathji has ownband known as Shree Nath bend. It is a 100 year old bend and it plays regularly.
The tie and die industry is also very famous,saries salvar suits, chunnies, gown, angerrakhi and cloths of young boys and girls are sold on shops.
Arts
The main arts are
1. Painting 2. Meenakari 3. Music 4. Tie and die
Paintings of Shree Nathdwara – Shree Nathdwara is known for it’s painters and paintings. All these paintings have Shree Nathji depictions in various forms in most of the paintings Shree Nathji is painted with bright colours and in childhood form. The paintings of Shree Nathdwara can be classified in following three categories
Bhitti chitra (Wall paintings)
Wall paintings are famous . Elephants, ladies, flowers, Peacock and such other paintings are depicted on various parts of the temple and on the men gate of the temple.
Pichvai (Cloth paintings)
Pichvai (Cloth paintings) The cloth paintings are used inside the temple and behind the swaroop. These cloth paintings are decorated by golden work, Salma Sitara etc. The cloth paintings are very costly. Apart from Shree Nathji Bhagawat is also painted on cloth.
Other paintings
The painters of Shree Nathdwara paint on leaf of Pipal, Rice, Supari, Hathi Dant, Plastic Sheets and even on Marble pieces. The noted artists of Shree Nathdwara are Ghasiram, Sukhdev, Radheshyam, Ambalal, Dwarkaprasad, Vittaldas, Revashanker, Chiranjilal Sharma, L.M. Shrma, Inder Sharma, J.P. Sharma, B.G. Sharma, B.M. Sharma. The paintings of Shree Nathdwara have been appreciated by forigners also. In morden art Charan Sharma and Mohan Sharma have done good work, Where is Revashanker is a artist of internation repute. A large numbers of calendars are also painted by Nathdwara artist.The man Swroop of Shree Nathji is painted by all artist with local colours and this is their lively hood.
Minakari works is also famous on silver white metal on gold. The Minakari items of Shree Nathdwara are sold through out the country
Ear ring, Pendls, Churi, Choti, Nosering and Paijeb are the main ornaments solds in Shree Nathdwara.
The music of Shree Nathji temple is also very famous. Pakhavas, Haveli Sangit, Druvapad and Astachap music is resited in all the eight Jalki of Shree Nathji. The famous musicians of Shree Nathdwra are Shree Harnath Kirtankar, Purushottam das pakhavaji, Ramdas kumavat, Mulchand kumavt, Mishrilal kumavat, Prakash chand kumavat. Shree Nathji has ownband known as Shree Nath bend. It is a 100 year old bend and it plays regularly.
The tie and die industry is also very famous,saries salvar suits, chunnies, gown, angerrakhi and cloths of young boys and girls are sold on shops.
soniya ganhi-operation
madam pl. get well soon. we are preying god for your health and speedy recovery. god bless you mam .yaswant kothari
बुधवार, 3 अगस्त 2011
vyanga
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;’koUr dkBkjh
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e_mail: ykkothari3@yahoo.com
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ayurveda
INTRODUCTION TO
AYURVEDA
INTRODUCTION
Ayurveda or the “Veda of Life” stands for Indian System of Medicine Etymologically, the ‘Ayus’ means span of life and ‘Veda’ means unimpeccable knowledge. Ayurveda is named the Science of Life wherein are laid down the principles of the good and bad life; the happy and the unhappy; what is wholesome and what is unwholesome in relation to life and also the measure of life.
Apart from human beings, Ayurveda also covers the treatment of animals and plants. Ancient saints, like Nakula, Palkapya, Salihotra and Parasara composed treatises on Asva-Ayurveda, Gaja-Ayurveda, Gava-Ayurveda and Vriksa-Ayurveda for the treatment of ailments of horses, elephants, cattle and trees respectively.
AIMS AND BRANCHES
The aim of Ayurveda is prolongation of healthy life, prevention of diseases, senility of a person and help a person to attain the four principal aims of life, viz, Dharma (virtue), Artha (wealth), Kama (affluence) and Moksa (salvation or liberation).
Ayurveda is Astanga, i.c., eight special branches, viz (1) Kayacikitsa (internals medicine); (2) Kaumarabhrtya or Bala Tantra (paediatrics), (3) Bhuta-Vidya (psychiatrics); (4) Salakya Tantra (treatment of the diseases of upper clavicular region); (5) Shalya Tantra (surgery); (6) Agada Tantra (toxicology); (7) Rasayana (science of rejuvenation), and (8) Vajikarana Tantra (aphrodisiacs).
BASIC PRINCIPLE
The main object of Ayurveda is maintenance of the metabolic equilibrium of human psychosomatic machine and the restoration of the same to normalcy, if the homoeostasis is upset or disturbed by the aetiopathological factors.
Fundamental constituents of the body are Dosas, Dhatus, Malas and Agnis. Dosas are of two types (a) physical i.e. Vata, Pitta and Kapha and (b) mental, i.c. Rajas and Tamas. These pervade the entire body and mind. Each Dosa has three states, viz (1) Ksaya (decrease), (2) Sthana (normalcy), and (3) Vrddhi (increase).
Dhatu means, that which sustains the body and they are basic tissue elements. They are seven in number – Rasa, Rakta, Mamsa, Medas, Asthi Majja and Sukra.
The principal Malas are Mutra (urine), Sakrt (stool) and Sweda (sweat).
Agnis are thirteen in number – one Jatharagni, five Bhutagni and seven Dhatuvgin. Each of seven Dhatus and five Mahabhutas have their own Agni.
Apart from the abovementioned fundamentals, Ayurveda also deals with constitution of the body, concept of health and diseases, concept of Balas and Ojas, concepts of Ama and means of knowledge.
GENELOGY
Lord Brahma is the original profounder of Ayurveda. From him, the knowledge passed to Daksa Prajapati. From Daksa Prajapati, it passed to the Aswini Kumaras Who taught it to Indra transmitted the knowledge to his disciple Bharadwaja.
In the school of physicians, Punarvasu Atrey, the disciple of sage Bharadwaja was a very prominent figure. He established a school and arranged seminars. He had six disciples, viz. Agnivesa, Bhela, Jatukarna, Parasara, Harita and Ksarapani, all of these wrote Samhitas. The work of Agnivesa has come down to us as Caraka Samhita after so, many revisions. It mainly deals with Kayacikitsa. It also deals with physiology, aetiology and prognosis, pathology, treatment, objectives, influence of environmental factors, medicines, appliances and procedure, sequence of medication. The work is divided into eight Sthanas (sections) and contains 150 chapters.
Another disciple of Bharadwaja, Kasyapa specialized in paediatrics and wrote Kasyapa Samhita. Dhanwantari founded the school of surgery, and his disciple Susruta compiled Susruta Samhita which is the classical text of surgery. It has six Sthanas and 184 chapters. It also deals with pathology, fundamental postulates, anatomy, embryology, toxicology and a final section of specialized knowledge.
Vagbhata-I wrote Astanga Samgraha and Astanga Hridaya was written by Vaghata-II. These treatises are compilations of Caraka and Susruta Samhitas along with other available knowledge of Ayurveda.
Apart from these works, numerous other medical lexicons and commentaries are available on Ayurveda.
AYURVEDA IN PRE-VEDIC AND VEDIC PERIOD
Medicine was considered as an Upaveda in Vedic period and an analysis of Vedas reveals that all the four Vedas are replete with references to various aspects of medicines. The Rgveda mentions many medicinal plants and nearly 200 medicinal plants are described in Atharva Veda.
In Upanisadic period, the knowledge was systematized. The classical texts, like Caraka Samhita and Susruta Samhita came during seventh century B.C.
During Buddhist period, the universities of Taksasila and Nalanda became the centers of learning of Ayurveda.
MEDIEVAL PERIOD
The medieval period was the period of compilation rather than that of original contribution. It was during this period that Rasa Sastra (iatrochemistry) came into being. Mercury and many other metals were used as drugs. Nagarjuna is considered the father of Rasa Sastra. He endeavoured to make the entire universe free from miseries by the use of processed mercury. It was a golden age of pharmaceutical preparations. Due to foreign invasion and internal disquiet in the country, little attention was paid to scholarship and the progress was halted for a long period.
PRESENT POSITION
During the ninteenth and twentieth century, a great revival movement of Ayurveda began.
In 1827, a government college was opened at Calcutta for education in Ayurveda. Thereafter, a large number of colleges were opened throughout the country and at present 117 colleges are imparting Ayurvedic education. The Central Council for Research in Indian Medicine & Homoeopathy came into being in 1969. The Government of India set up a post-graduate centre in Ayurveda at Jamnagar in 1955. Another post-graduate institute was established at Benaras Hindu University, Varanasi in 1963. For research in Ayurveda, the Central Council for Research in Ayurveda and Siddha is running nearly a hundred institutes/centers/units throughout the country.
A National Institute of Ayurveda was established at Jaipur in 1976 by the Government of India. It is an apex institute of Ayurvedic learning and a model of Ayurvedic education and research in the country.
Ayurveda is being taught in many countries, like West Germany, Japan, Australia, Nepal and Sri Lanka these days.
The World Health Organization has recognized Ayurveda as a traditional system of medicine.
AYURVEDA AND YOGA
Patanjali had described eight measures of yogic practices for developing positive health, the goal of Ayurveda. These exercises improve endocrinology and metabolism of the person.
The future of this ancient traditional system is undoubtedly bright since it is a repository of untapped wisdom in medicinal field.
AYURVEDA :
THE SICENCE OF LIFE
While introducing the foreign students to Ayurveda, we should depart from the common practice of the western medical science. The students are unknown to the basic concepts of Ayurveda, therefore, it would be proper to provide a bird’s eye-view of the fundamentals of Ayurveda so that the student can make himself familiar with the general pattern of the Ayurvedic theory and its approach to the problems of health and diseases.
DEFINATION
The very word ‘Ayurveda’ is composed of two words viz ‘Ayu’ means life and ‘Veda’ means science. Thus Ayurveda means the science of life; which also covers the ‘art of living’. It is interesting to note that the ‘Ayu’ of Ayurveda is a combination of sarira (body), indriya (perceptory organs), Sattva (mind) and atma (soul). Here lies the basic difference in Ayurveda and other systems of medicine, that even the soul, which is unknown, has been incorporated in the study of science.
Ayurveda not only cures the disease, but also gives views regarding promotion, prolongation and maintenance of a happy and healthy life. In this connection Ayurveda has prescribed certain daily routine principles, namely, the Dinacarya (daily routine), Ratri-carya (night-routine), Ritu-carua (seasonal routine), and Sadvrtta (ethical routine). If this daily routine is followed with regulated diet, sleep and Brahnacarya (avoidance of mental and physical sexual intercourse without purpose), then one can remain healthy and happy.
Every science has an objective and Ayurveda is not an exception. The objective of Ayurveda is the proper maintenance of metabolic equilibrium of the human psycho-somatic material and the restoration of the same to normal when disturbed.
MYTHOLOGY
Lord Brahma first of all perceived Ayurveda, later on Brahma taught this science to Daksa-Prajapati. From Daksa-Prajapati the science came to Ashvini Kumars and they tought it to Indra. Regarding the further development of this science there are different opinions; according to Susrut Samhita, Lord Dhanwantri learnt the science from Indra and Dhamwantari taught it to Diwodasa. Diwadasa in turn taught it to Susrut, Aupadhenava, Aurbhara, Puskalawat Gopuraraksita and Bhrgu. But according to Caraka Samhita Sage Bharadwaj learnt it from Indra and he in turn taught it to Atrey Punarvasu. According to Kashyap Samhita Indira taught the science to Kasyap, Vasistha, Atreya & Bhrgu. Dhanwantri school mainly deals with surgery and Atreya school deals with Kayacikitsa (medicine).
A large number of texts were written about various aspects of Ayurveda, but many of them do not exist now.
To impart full importance to this science, Ayurveda was inserted in the ‘Atharva Veda’ as an ‘Upaveda’.
BRANCHES OF AYURVEDA
For the systematic study of Ayurveda, the subject was divided into the following eight branches:
1. Kayacikitsa (Medicine)
2. Salya Tantra (Surgery)
3. Salakya Tantra
(Treatment of diseases of head and neck)
4. Agad Tantra (Toxicology)
5. Bhuta-vidya
(Management of possessions by evil spirits and other mental disorders)
6. Bala-Tantra (Paediatrics)
7. Rasayana-Tantra (Geriatrics)
8. Vajikarana-tantra (Aphrodisiacs)
1. Kayacikitsa (Medicine): Treats diseases which instead of being simply restricted to any specific organ, or to any particular part of the body affect the entire body-system.
2. Salya-tantra (Surgery): Any foreign body lodged in a human organism and proving painful to it is called salya. The scope of this branch of Ayurvedic science is to remove (from an ulcer) any substance such as stone, dust, bone, nails, hairs, clotted blood, pus or to draw out of the uterus a dead fetus or to deal with the principle and mode of using and handling surgical instruments in general and with application of fire and alkaline substances together with the diagnoses and treatment of ulcers.
3. Salakya-tantra : In this branch diseases of the upward region (above clavicles), fissures or cavities of the body such as ears, eyes, mouth, nostrils are taken for treatment. The field of this branch is ophthalmology and Autorhinolaryngeology and the diseases of the dead. About 72 diseases of the eye are described. Surgical operations for Cataract, Pterigium etc. are also described.
4. Agad-tantra (Toxicology): This branch deals with poisonous substances. The pollution of air, water have also been described.
5. Bhutavidya: It lays down in contentions and modes of exercising evil spirits and making offerings to the gods, demons, Gandhrvas, Yakshas etc. for the cures of the diseases originating from their malignal influences.
6. Bala-tantra (Paediatrics): This branch mainly deals with the antenatal & post-natal body care and the care of the mother before conception and during conception, it also deals with purification and bettering of mother’s milk, various diseases of the children and their treatment have been described.
7. Rasayana-tantra (Geriatrics): This branch has the object of prolongation of the human life and the invigoration of memory and the vital organs of man. It deals with recipes, which enable a man to retain his manhood or youthful vigour upto old age.
8. Vajikarana (Aphrodisiacs): This deals with the increasing sexual vitality and efficiency. It also deals with purification of semen.
The above classification is mainly based on clinical concepts. However there are other branches also without which a proper study of the subject is difficult. These include Dravya guna vijnana (Materia-Media), Sarira (Anatomy and Physiology), Pancakarma Cikitsa (Five elimination therapies), Prasuti (Gynecology & obstetrics) etc.
SALIENT FEATURES OF AYURVEDA
Ayurvedic system of medicine has many unique features, which characterize this system superior to other systems of treatment. The following are a few salient features:
(1) Ayurveda treats the disease as a whole and the whole individual is taken into consideration. Thus the general body condition, mind and soul is improved; but in modern medicine only the diseased part of the body is treated.
(2) Ayurveda drugs are cheaper than the modern medicines and their preparation is easier. Most of the medicines are prepared from the herbs and animals available in the country.
(3) Ayurveda drugs are in use for last so many centuries and, therefore, they do not produce any toxic effects on the body. It is interesting to note that many toxic substances are used as drugs without any toxic effect. Infact Ayurvedic drugs have side-benefits rather than side-effects and, therefore, all Ayurvedic drugs act as tonics.
(4) While treating the patient Ayurvedic physicians often prescribe certain diet and regimens. These are according to the customs and traditions of the people. Such restrictions support the medicine and the patient recovers at a faster speed.
(5) In Ayurveda, diseases are neither pure psychic nor somatic. Somatic diseases are often described as due to psychic factors and vice-versa. So in Ayurveda, we have a psycho-somatic concept of diseases.
(6) In Ayurveda much attention has been paid towards the prevention of the diseases, a list of do’s and don’ts have been given for healthy persons, at the same time regiments for day, night and different seasons are prescribed for persons of different age groups and various social strata.
Y.K. KOTHARI
86, laxmi Nagar, Outside Brahmapuri, Jaipur
AYURVEDA
INTRODUCTION
Ayurveda or the “Veda of Life” stands for Indian System of Medicine Etymologically, the ‘Ayus’ means span of life and ‘Veda’ means unimpeccable knowledge. Ayurveda is named the Science of Life wherein are laid down the principles of the good and bad life; the happy and the unhappy; what is wholesome and what is unwholesome in relation to life and also the measure of life.
Apart from human beings, Ayurveda also covers the treatment of animals and plants. Ancient saints, like Nakula, Palkapya, Salihotra and Parasara composed treatises on Asva-Ayurveda, Gaja-Ayurveda, Gava-Ayurveda and Vriksa-Ayurveda for the treatment of ailments of horses, elephants, cattle and trees respectively.
AIMS AND BRANCHES
The aim of Ayurveda is prolongation of healthy life, prevention of diseases, senility of a person and help a person to attain the four principal aims of life, viz, Dharma (virtue), Artha (wealth), Kama (affluence) and Moksa (salvation or liberation).
Ayurveda is Astanga, i.c., eight special branches, viz (1) Kayacikitsa (internals medicine); (2) Kaumarabhrtya or Bala Tantra (paediatrics), (3) Bhuta-Vidya (psychiatrics); (4) Salakya Tantra (treatment of the diseases of upper clavicular region); (5) Shalya Tantra (surgery); (6) Agada Tantra (toxicology); (7) Rasayana (science of rejuvenation), and (8) Vajikarana Tantra (aphrodisiacs).
BASIC PRINCIPLE
The main object of Ayurveda is maintenance of the metabolic equilibrium of human psychosomatic machine and the restoration of the same to normalcy, if the homoeostasis is upset or disturbed by the aetiopathological factors.
Fundamental constituents of the body are Dosas, Dhatus, Malas and Agnis. Dosas are of two types (a) physical i.e. Vata, Pitta and Kapha and (b) mental, i.c. Rajas and Tamas. These pervade the entire body and mind. Each Dosa has three states, viz (1) Ksaya (decrease), (2) Sthana (normalcy), and (3) Vrddhi (increase).
Dhatu means, that which sustains the body and they are basic tissue elements. They are seven in number – Rasa, Rakta, Mamsa, Medas, Asthi Majja and Sukra.
The principal Malas are Mutra (urine), Sakrt (stool) and Sweda (sweat).
Agnis are thirteen in number – one Jatharagni, five Bhutagni and seven Dhatuvgin. Each of seven Dhatus and five Mahabhutas have their own Agni.
Apart from the abovementioned fundamentals, Ayurveda also deals with constitution of the body, concept of health and diseases, concept of Balas and Ojas, concepts of Ama and means of knowledge.
GENELOGY
Lord Brahma is the original profounder of Ayurveda. From him, the knowledge passed to Daksa Prajapati. From Daksa Prajapati, it passed to the Aswini Kumaras Who taught it to Indra transmitted the knowledge to his disciple Bharadwaja.
In the school of physicians, Punarvasu Atrey, the disciple of sage Bharadwaja was a very prominent figure. He established a school and arranged seminars. He had six disciples, viz. Agnivesa, Bhela, Jatukarna, Parasara, Harita and Ksarapani, all of these wrote Samhitas. The work of Agnivesa has come down to us as Caraka Samhita after so, many revisions. It mainly deals with Kayacikitsa. It also deals with physiology, aetiology and prognosis, pathology, treatment, objectives, influence of environmental factors, medicines, appliances and procedure, sequence of medication. The work is divided into eight Sthanas (sections) and contains 150 chapters.
Another disciple of Bharadwaja, Kasyapa specialized in paediatrics and wrote Kasyapa Samhita. Dhanwantari founded the school of surgery, and his disciple Susruta compiled Susruta Samhita which is the classical text of surgery. It has six Sthanas and 184 chapters. It also deals with pathology, fundamental postulates, anatomy, embryology, toxicology and a final section of specialized knowledge.
Vagbhata-I wrote Astanga Samgraha and Astanga Hridaya was written by Vaghata-II. These treatises are compilations of Caraka and Susruta Samhitas along with other available knowledge of Ayurveda.
Apart from these works, numerous other medical lexicons and commentaries are available on Ayurveda.
AYURVEDA IN PRE-VEDIC AND VEDIC PERIOD
Medicine was considered as an Upaveda in Vedic period and an analysis of Vedas reveals that all the four Vedas are replete with references to various aspects of medicines. The Rgveda mentions many medicinal plants and nearly 200 medicinal plants are described in Atharva Veda.
In Upanisadic period, the knowledge was systematized. The classical texts, like Caraka Samhita and Susruta Samhita came during seventh century B.C.
During Buddhist period, the universities of Taksasila and Nalanda became the centers of learning of Ayurveda.
MEDIEVAL PERIOD
The medieval period was the period of compilation rather than that of original contribution. It was during this period that Rasa Sastra (iatrochemistry) came into being. Mercury and many other metals were used as drugs. Nagarjuna is considered the father of Rasa Sastra. He endeavoured to make the entire universe free from miseries by the use of processed mercury. It was a golden age of pharmaceutical preparations. Due to foreign invasion and internal disquiet in the country, little attention was paid to scholarship and the progress was halted for a long period.
PRESENT POSITION
During the ninteenth and twentieth century, a great revival movement of Ayurveda began.
In 1827, a government college was opened at Calcutta for education in Ayurveda. Thereafter, a large number of colleges were opened throughout the country and at present 117 colleges are imparting Ayurvedic education. The Central Council for Research in Indian Medicine & Homoeopathy came into being in 1969. The Government of India set up a post-graduate centre in Ayurveda at Jamnagar in 1955. Another post-graduate institute was established at Benaras Hindu University, Varanasi in 1963. For research in Ayurveda, the Central Council for Research in Ayurveda and Siddha is running nearly a hundred institutes/centers/units throughout the country.
A National Institute of Ayurveda was established at Jaipur in 1976 by the Government of India. It is an apex institute of Ayurvedic learning and a model of Ayurvedic education and research in the country.
Ayurveda is being taught in many countries, like West Germany, Japan, Australia, Nepal and Sri Lanka these days.
The World Health Organization has recognized Ayurveda as a traditional system of medicine.
AYURVEDA AND YOGA
Patanjali had described eight measures of yogic practices for developing positive health, the goal of Ayurveda. These exercises improve endocrinology and metabolism of the person.
The future of this ancient traditional system is undoubtedly bright since it is a repository of untapped wisdom in medicinal field.
AYURVEDA :
THE SICENCE OF LIFE
While introducing the foreign students to Ayurveda, we should depart from the common practice of the western medical science. The students are unknown to the basic concepts of Ayurveda, therefore, it would be proper to provide a bird’s eye-view of the fundamentals of Ayurveda so that the student can make himself familiar with the general pattern of the Ayurvedic theory and its approach to the problems of health and diseases.
DEFINATION
The very word ‘Ayurveda’ is composed of two words viz ‘Ayu’ means life and ‘Veda’ means science. Thus Ayurveda means the science of life; which also covers the ‘art of living’. It is interesting to note that the ‘Ayu’ of Ayurveda is a combination of sarira (body), indriya (perceptory organs), Sattva (mind) and atma (soul). Here lies the basic difference in Ayurveda and other systems of medicine, that even the soul, which is unknown, has been incorporated in the study of science.
Ayurveda not only cures the disease, but also gives views regarding promotion, prolongation and maintenance of a happy and healthy life. In this connection Ayurveda has prescribed certain daily routine principles, namely, the Dinacarya (daily routine), Ratri-carya (night-routine), Ritu-carua (seasonal routine), and Sadvrtta (ethical routine). If this daily routine is followed with regulated diet, sleep and Brahnacarya (avoidance of mental and physical sexual intercourse without purpose), then one can remain healthy and happy.
Every science has an objective and Ayurveda is not an exception. The objective of Ayurveda is the proper maintenance of metabolic equilibrium of the human psycho-somatic material and the restoration of the same to normal when disturbed.
MYTHOLOGY
Lord Brahma first of all perceived Ayurveda, later on Brahma taught this science to Daksa-Prajapati. From Daksa-Prajapati the science came to Ashvini Kumars and they tought it to Indra. Regarding the further development of this science there are different opinions; according to Susrut Samhita, Lord Dhanwantri learnt the science from Indra and Dhamwantari taught it to Diwodasa. Diwadasa in turn taught it to Susrut, Aupadhenava, Aurbhara, Puskalawat Gopuraraksita and Bhrgu. But according to Caraka Samhita Sage Bharadwaj learnt it from Indra and he in turn taught it to Atrey Punarvasu. According to Kashyap Samhita Indira taught the science to Kasyap, Vasistha, Atreya & Bhrgu. Dhanwantri school mainly deals with surgery and Atreya school deals with Kayacikitsa (medicine).
A large number of texts were written about various aspects of Ayurveda, but many of them do not exist now.
To impart full importance to this science, Ayurveda was inserted in the ‘Atharva Veda’ as an ‘Upaveda’.
BRANCHES OF AYURVEDA
For the systematic study of Ayurveda, the subject was divided into the following eight branches:
1. Kayacikitsa (Medicine)
2. Salya Tantra (Surgery)
3. Salakya Tantra
(Treatment of diseases of head and neck)
4. Agad Tantra (Toxicology)
5. Bhuta-vidya
(Management of possessions by evil spirits and other mental disorders)
6. Bala-Tantra (Paediatrics)
7. Rasayana-Tantra (Geriatrics)
8. Vajikarana-tantra (Aphrodisiacs)
1. Kayacikitsa (Medicine): Treats diseases which instead of being simply restricted to any specific organ, or to any particular part of the body affect the entire body-system.
2. Salya-tantra (Surgery): Any foreign body lodged in a human organism and proving painful to it is called salya. The scope of this branch of Ayurvedic science is to remove (from an ulcer) any substance such as stone, dust, bone, nails, hairs, clotted blood, pus or to draw out of the uterus a dead fetus or to deal with the principle and mode of using and handling surgical instruments in general and with application of fire and alkaline substances together with the diagnoses and treatment of ulcers.
3. Salakya-tantra : In this branch diseases of the upward region (above clavicles), fissures or cavities of the body such as ears, eyes, mouth, nostrils are taken for treatment. The field of this branch is ophthalmology and Autorhinolaryngeology and the diseases of the dead. About 72 diseases of the eye are described. Surgical operations for Cataract, Pterigium etc. are also described.
4. Agad-tantra (Toxicology): This branch deals with poisonous substances. The pollution of air, water have also been described.
5. Bhutavidya: It lays down in contentions and modes of exercising evil spirits and making offerings to the gods, demons, Gandhrvas, Yakshas etc. for the cures of the diseases originating from their malignal influences.
6. Bala-tantra (Paediatrics): This branch mainly deals with the antenatal & post-natal body care and the care of the mother before conception and during conception, it also deals with purification and bettering of mother’s milk, various diseases of the children and their treatment have been described.
7. Rasayana-tantra (Geriatrics): This branch has the object of prolongation of the human life and the invigoration of memory and the vital organs of man. It deals with recipes, which enable a man to retain his manhood or youthful vigour upto old age.
8. Vajikarana (Aphrodisiacs): This deals with the increasing sexual vitality and efficiency. It also deals with purification of semen.
The above classification is mainly based on clinical concepts. However there are other branches also without which a proper study of the subject is difficult. These include Dravya guna vijnana (Materia-Media), Sarira (Anatomy and Physiology), Pancakarma Cikitsa (Five elimination therapies), Prasuti (Gynecology & obstetrics) etc.
SALIENT FEATURES OF AYURVEDA
Ayurvedic system of medicine has many unique features, which characterize this system superior to other systems of treatment. The following are a few salient features:
(1) Ayurveda treats the disease as a whole and the whole individual is taken into consideration. Thus the general body condition, mind and soul is improved; but in modern medicine only the diseased part of the body is treated.
(2) Ayurveda drugs are cheaper than the modern medicines and their preparation is easier. Most of the medicines are prepared from the herbs and animals available in the country.
(3) Ayurveda drugs are in use for last so many centuries and, therefore, they do not produce any toxic effects on the body. It is interesting to note that many toxic substances are used as drugs without any toxic effect. Infact Ayurvedic drugs have side-benefits rather than side-effects and, therefore, all Ayurvedic drugs act as tonics.
(4) While treating the patient Ayurvedic physicians often prescribe certain diet and regimens. These are according to the customs and traditions of the people. Such restrictions support the medicine and the patient recovers at a faster speed.
(5) In Ayurveda, diseases are neither pure psychic nor somatic. Somatic diseases are often described as due to psychic factors and vice-versa. So in Ayurveda, we have a psycho-somatic concept of diseases.
(6) In Ayurveda much attention has been paid towards the prevention of the diseases, a list of do’s and don’ts have been given for healthy persons, at the same time regiments for day, night and different seasons are prescribed for persons of different age groups and various social strata.
Y.K. KOTHARI
86, laxmi Nagar, Outside Brahmapuri, Jaipur
nathdwara
THE
CULTURAL
HARI TAGE
OF
SHREE NATHDWARA
(SHREE NATHJI)
Y.K. KOTHARI
86, LAXMI NAGAR
O/S BRAHAM PURI
JAIPUR-302002
PH. 2670596
PREFACE
Shree Nathdwara is the place where I was born some fifty years ago, but much Water has flown through the Banas river since than. I have been working on the cultural heritage of shree Nathdwara since long. I have read a number of books and articles published, I my self surveyed the town several times alone and with friends in my early child hood.’ And after time and again.
Shree Nathdwara has always attracted me from my childhood. I am living in jaipur. But my heart lives in shree nathdwara and in charan kamal of shree nathji. I tried my level best to travel Shree Nathdwara as much as can but unfortunately I got little time out of my family affairs and job, to visit shree Nathdwara.
To write a book on the cultural heritage of shree Nathdwara is not new to me. Because as far as I know not a single book on this topic is available. A few scattered works are in Hindi or are like a tourist guide book only.
So, I finally decided to work on this project but it took much time, I wrote it in pieces, got it corrected as far as possible, went through the available literature, corrected the manuscript, How ever still there can be a lot of improvisation in the book, but with all it’s short comings the book is in your hands, dear reader. I am thank full to all who helped me in the process of writing .
0 0 0
Deepawali 2005
yours
Y. K. Kothari
86, Laxmi Nagar
o/s Braham puri
Jaipur-302002
Ph. 2670596
GOSAWAMI HERATAGE
1. Shree Madvallabhacharyaji
2. Shree Vitthalnathji
3. Shree Girdharji
4. Shree Damodarji
5. Shree Vittalrayji
6. Shree Girdhariji
7. Shree Bade Dauji
8. Shree Vitthleashji
9. Shree Goverdhneshji
10. Shree Bade Girdhariji
11. Shree Dauji
12. Shree Govindji
13. Shree Girdhariji
14. Shree Goverdhanlalji
15. Shree Damodarlalji
16. Shree Govindlalji
17. Shree Rajivji
18. Shree Rakeshji
SEVEN UP – PEETH
1. Shree Mathureshji Kota
2. Shree Vittalnathji Nathdwara
3. Shree Dwarkadhishji Kankroli
4. Shree Gokulunathji Gokul
5. Shree Gokulchandrmaji Kamvan
6. Shree Balkrishnaji Surat
7. Shree Madanmohanji Kamvan
BHANDARS OF SHREE NATHJI
1. Haveli of Shree Nathji – Udaipur (Rajasthan)
2. Baithak of Mahaprabhu – Ujjain (M.P.)
3. Temple of Shree Dauji – Kolkkta (W.B.)
4. Haveli of Shree Nathji – Kacha Mandvi (Gujrat)
5. Bhandar of shree nathji – Kota (Rajasthan)
6. Baithak of Mahaprabhu – Jagnnathpuri (Orisa)
7. Bhandar of shree nathji – Jamnagar ( Gujrat)
8. Pedi of Shree Nathji - Junagrath ( Gujrat)
9. Bhandar of shree nathji – Porbandar ( Gujrat)
10. Pedi of Shree Nathji - Baroda ( Gujrat)
11. Temple of Shree Dauji – Banaras (U.P.)
12. Bhandar of shree nathji – Mumbai (Maharastra)
13. Bhandar of shree nathji – Mathura (U.P.)
14. Temple of Shree Goverdhan nathji – Lucknow (U.P.)
15. Temple of Shree Goverdhan nathji – Visnagar (U.P.)
16. Baithak of Mahaprabhu – Sidhapur (U.P.)
17. Bhandar of shree nathji – Surat (Gujrat)
84 BAITHAKS OF VALLABHACHARYA
1. Gokul (Govindghat)
2. Gokul ( In side Temple)
3. Gokul
4. Vrandavan (Near banshivat )
5. Mathura ( Vishramghat
6. Madhuvan (Brij)
7. Kumuvan (Brij)
8. Bahulavan ( Brij)
9. Shree Radha Kund, Krishan Kund ( Brij)
10. Mansi Ganga (Brij)
11. Parsoli (Brij)
12. Anyer (Brij)
13. Govind Kund (Brij)
14. Sundar shila (Near Giriraj, Brij)
15. Giriraj (Brij)
16. Kamvan surabhikund ( ShreeKund)
17. Gahvarvan (Barsana)
18. Sanketvan (Brij)
19. Nandgram (Brij)
20. Kokilavan (Brij)
21. Bhandi-van (Brij)
22. Mansarovar (Brij)
23. Sukar Area
24. Chitrakoot-Kamtanath (Kamdegiri)
25. Ayodhaya
26. Nemisharnya
27. Kashi first baithak
28. Kashi second baithak
29. Harihar area (Sonpur)
30. Janakpur
31. Gangasagar sangum
32. Champranya (M.P.)
33. Champranya
34. Jagnnathpuri
35. Pandarpur
36. Nasik
37. Pananrsingh – South
38. Tirupati (Shree Laxmancalaji)
39. Shreerangji
40. Vishnukanchi
41. Setubandh (Rameshvar)
42. Malayachal
43. Lohgragh
44. Tamriparni River
45. Krishna River
46. Pampa sarovar
47. padmanabh
48. Janardan
49. Vidhyanagar (vijainagar)
50. Tilok bhanu
51. Totardi
52. Drbhsharyam
53. Surat
54. Bharuch
55. Morvi
56. Navagagar (Jamnagar)
57. Khambhaliya
58. Pindnarak
59. Mool Gomati
60. Dwaraka
61. Gopi-tailaya (Dwaraka-dham)
62. Shankhodwara
63. Narayan sarovar
64. Junagradh
65. Prabhas
66. Madhavpur
67. Guptaprayag
68. Tagdi
69. Naroda
70. Godhara
71. Kheralu
72. Sidhapur
73. Avantikapuri (Ujjain)
74. Pushakar
75. Kurukshetra
76. Haridwara
77. Badrikasharm
78. Kedarnath
79. Vyavasasharm
80. Himachal Mounthin
81. Vyas ganga
82. Bhardachal
83. Adail
84. Choonar
References
1. Wall Paintings –Meera Seth – Publications Division, ministry of information and broad casting, government of India-New Delhi.
2. Rajasthani Rag-mala chitra parampara- SuMahendra- Publications scheme, Jaipur.
3. India in colour- Mulk Raj Anand- Tarapore Wala and sons- Mumbai.
4. Artists of Nathdwara- Trynelyones
5. Paintings of Nathdwara- SPAN, July 1970, USIS New Delhi.
6. Sri Nathdwara Ka Sanskritic Itihas- Prabhu Das Vairagi- Bharat Prakashan Mandir, Aligargh (U.P.)
7. Heerak Jayanti Granth- Sahitya Mandal- Nathdwara (Rajasthan)
8. Heerak Jayanti Supplimentery granth Sahitya Mandal, Nathdwara (Rajasthan).
9. Nathdwara-Darshan-Bhagwati Prasad Devpura-Satyesh Pustak Bhandar, Nathdwara(Rajasthan).
10. Rajasthan Ki Sanskritic Parampra-Jai Singh Neeraj et al-Rajasthan Hindi Granth Academy, Jaipur.
11. Rajasthan Ka Sanskritic Itihas-Dr. Gopi Nath Sharma-Rajasthan Hindi Granth Academy, Jaipur.
12. Rajasthan Vaibhav-T.N. Chaturvedi et al-Bhartiya Sanskriti Sanrakshan Avam Samvardhan Parishad, New Delhi.
13. Bhartiya Swantrya Andolan Ka Itihas-Government of Rajasthan Publication.
14. Srimad Vallabhacharya Charit- Krishna Chand Shastri.
15. Chaurasi Vaishnavon Ki Varta.
16. Mahaprabhu Sri Vallabha Charya-Seth Govind Das.
17. Rajputana-Ka Itihas-Gori Shanker-Heerachand Ojha.
18. History of Rajasthan-Colonel James Todd.
19. SriNathdwara Ka Itihas-Krishnachand Shastri.
20. Harish Chandra Mohan Chandrika-Bhartendu Babu Harish Chandra Sundarshan Yantralaya, Nathdwara.
21. Bhartendu-Samagra-Hemant Sharma-Hindi Pracharak Sansthan Varanasi(U.P.)
22. Later Mewar-Ram Vallabh Somani.
23. Kala-Bhumi-Rajasthan-Yashwant Kothari-Rastradoot 3-4-1988,Jaipur.
24. Krishna-Upasana-Yashwant Kothari Rastriya-Sahara-Delhi.
25. Rajasthan Ki Lagu Chitra Shailiya-Rajasthan Lalit Kala Academy Jaipur.
26. Murti Kala-Rai Krishan Das
27. Pichvai Kala Of Nathdwara-Yashwant Kothari-Rastradoot-3-4-1988
28 Brija SANKRITI KA ITIHAS --VANKTESHWARA Press MUMBAI
29SHREE VALLABHA PUSTI Prakash Mumbai
30Brija ka itihas Part 1-2 K.D. Vajpai
31 Brija Ke Dharma asampradaya ka itihas -PRAbhu D AYAL
32sriDwarka NATH KA PRAKTYA –Vidya vibhag Kankroli 33shreeNATHJI KI PRAKTYA VARTA vidya vibhag Nathdwara
34ASTA Chapaa Samrti Granth –Sahitya MANDAL Nathdwara
35 Shree Nathji ANK- Sahitya Mandal Nathdwara
36 Hamera Pujya Tirth- Pustak Mahal ,Dehli
37 Rajasthani Tample Hanging of the Krishana Cult- Calico Mill Publication
38 Shree Krishana & Shree Nath Ji- Amit Amba lal, Ahemdabad
39 On Visiting Nathdwara-Nilima Shankh
username=jaishree
password=india123
Jai Shree Nathji.com
MAHAVEER
Politicians of Shree Nathdwara – Mohan lal Sukhadia, Master Kishan lal, Ganesh lal Sanchihar, Narender pal singh chaudhari, Navneet Paliwal, Manohar Khothari, Fateh lal Bapu, Dr. Girja vyas, Dr. C.P. Joshi are main politicians of Shree Nathdwara
CULTURAL
HARI TAGE
OF
SHREE NATHDWARA
(SHREE NATHJI)
Y.K. KOTHARI
86, LAXMI NAGAR
O/S BRAHAM PURI
JAIPUR-302002
PH. 2670596
PREFACE
Shree Nathdwara is the place where I was born some fifty years ago, but much Water has flown through the Banas river since than. I have been working on the cultural heritage of shree Nathdwara since long. I have read a number of books and articles published, I my self surveyed the town several times alone and with friends in my early child hood.’ And after time and again.
Shree Nathdwara has always attracted me from my childhood. I am living in jaipur. But my heart lives in shree nathdwara and in charan kamal of shree nathji. I tried my level best to travel Shree Nathdwara as much as can but unfortunately I got little time out of my family affairs and job, to visit shree Nathdwara.
To write a book on the cultural heritage of shree Nathdwara is not new to me. Because as far as I know not a single book on this topic is available. A few scattered works are in Hindi or are like a tourist guide book only.
So, I finally decided to work on this project but it took much time, I wrote it in pieces, got it corrected as far as possible, went through the available literature, corrected the manuscript, How ever still there can be a lot of improvisation in the book, but with all it’s short comings the book is in your hands, dear reader. I am thank full to all who helped me in the process of writing .
0 0 0
Deepawali 2005
yours
Y. K. Kothari
86, Laxmi Nagar
o/s Braham puri
Jaipur-302002
Ph. 2670596
GOSAWAMI HERATAGE
1. Shree Madvallabhacharyaji
2. Shree Vitthalnathji
3. Shree Girdharji
4. Shree Damodarji
5. Shree Vittalrayji
6. Shree Girdhariji
7. Shree Bade Dauji
8. Shree Vitthleashji
9. Shree Goverdhneshji
10. Shree Bade Girdhariji
11. Shree Dauji
12. Shree Govindji
13. Shree Girdhariji
14. Shree Goverdhanlalji
15. Shree Damodarlalji
16. Shree Govindlalji
17. Shree Rajivji
18. Shree Rakeshji
SEVEN UP – PEETH
1. Shree Mathureshji Kota
2. Shree Vittalnathji Nathdwara
3. Shree Dwarkadhishji Kankroli
4. Shree Gokulunathji Gokul
5. Shree Gokulchandrmaji Kamvan
6. Shree Balkrishnaji Surat
7. Shree Madanmohanji Kamvan
BHANDARS OF SHREE NATHJI
1. Haveli of Shree Nathji – Udaipur (Rajasthan)
2. Baithak of Mahaprabhu – Ujjain (M.P.)
3. Temple of Shree Dauji – Kolkkta (W.B.)
4. Haveli of Shree Nathji – Kacha Mandvi (Gujrat)
5. Bhandar of shree nathji – Kota (Rajasthan)
6. Baithak of Mahaprabhu – Jagnnathpuri (Orisa)
7. Bhandar of shree nathji – Jamnagar ( Gujrat)
8. Pedi of Shree Nathji - Junagrath ( Gujrat)
9. Bhandar of shree nathji – Porbandar ( Gujrat)
10. Pedi of Shree Nathji - Baroda ( Gujrat)
11. Temple of Shree Dauji – Banaras (U.P.)
12. Bhandar of shree nathji – Mumbai (Maharastra)
13. Bhandar of shree nathji – Mathura (U.P.)
14. Temple of Shree Goverdhan nathji – Lucknow (U.P.)
15. Temple of Shree Goverdhan nathji – Visnagar (U.P.)
16. Baithak of Mahaprabhu – Sidhapur (U.P.)
17. Bhandar of shree nathji – Surat (Gujrat)
84 BAITHAKS OF VALLABHACHARYA
1. Gokul (Govindghat)
2. Gokul ( In side Temple)
3. Gokul
4. Vrandavan (Near banshivat )
5. Mathura ( Vishramghat
6. Madhuvan (Brij)
7. Kumuvan (Brij)
8. Bahulavan ( Brij)
9. Shree Radha Kund, Krishan Kund ( Brij)
10. Mansi Ganga (Brij)
11. Parsoli (Brij)
12. Anyer (Brij)
13. Govind Kund (Brij)
14. Sundar shila (Near Giriraj, Brij)
15. Giriraj (Brij)
16. Kamvan surabhikund ( ShreeKund)
17. Gahvarvan (Barsana)
18. Sanketvan (Brij)
19. Nandgram (Brij)
20. Kokilavan (Brij)
21. Bhandi-van (Brij)
22. Mansarovar (Brij)
23. Sukar Area
24. Chitrakoot-Kamtanath (Kamdegiri)
25. Ayodhaya
26. Nemisharnya
27. Kashi first baithak
28. Kashi second baithak
29. Harihar area (Sonpur)
30. Janakpur
31. Gangasagar sangum
32. Champranya (M.P.)
33. Champranya
34. Jagnnathpuri
35. Pandarpur
36. Nasik
37. Pananrsingh – South
38. Tirupati (Shree Laxmancalaji)
39. Shreerangji
40. Vishnukanchi
41. Setubandh (Rameshvar)
42. Malayachal
43. Lohgragh
44. Tamriparni River
45. Krishna River
46. Pampa sarovar
47. padmanabh
48. Janardan
49. Vidhyanagar (vijainagar)
50. Tilok bhanu
51. Totardi
52. Drbhsharyam
53. Surat
54. Bharuch
55. Morvi
56. Navagagar (Jamnagar)
57. Khambhaliya
58. Pindnarak
59. Mool Gomati
60. Dwaraka
61. Gopi-tailaya (Dwaraka-dham)
62. Shankhodwara
63. Narayan sarovar
64. Junagradh
65. Prabhas
66. Madhavpur
67. Guptaprayag
68. Tagdi
69. Naroda
70. Godhara
71. Kheralu
72. Sidhapur
73. Avantikapuri (Ujjain)
74. Pushakar
75. Kurukshetra
76. Haridwara
77. Badrikasharm
78. Kedarnath
79. Vyavasasharm
80. Himachal Mounthin
81. Vyas ganga
82. Bhardachal
83. Adail
84. Choonar
References
1. Wall Paintings –Meera Seth – Publications Division, ministry of information and broad casting, government of India-New Delhi.
2. Rajasthani Rag-mala chitra parampara- SuMahendra- Publications scheme, Jaipur.
3. India in colour- Mulk Raj Anand- Tarapore Wala and sons- Mumbai.
4. Artists of Nathdwara- Trynelyones
5. Paintings of Nathdwara- SPAN, July 1970, USIS New Delhi.
6. Sri Nathdwara Ka Sanskritic Itihas- Prabhu Das Vairagi- Bharat Prakashan Mandir, Aligargh (U.P.)
7. Heerak Jayanti Granth- Sahitya Mandal- Nathdwara (Rajasthan)
8. Heerak Jayanti Supplimentery granth Sahitya Mandal, Nathdwara (Rajasthan).
9. Nathdwara-Darshan-Bhagwati Prasad Devpura-Satyesh Pustak Bhandar, Nathdwara(Rajasthan).
10. Rajasthan Ki Sanskritic Parampra-Jai Singh Neeraj et al-Rajasthan Hindi Granth Academy, Jaipur.
11. Rajasthan Ka Sanskritic Itihas-Dr. Gopi Nath Sharma-Rajasthan Hindi Granth Academy, Jaipur.
12. Rajasthan Vaibhav-T.N. Chaturvedi et al-Bhartiya Sanskriti Sanrakshan Avam Samvardhan Parishad, New Delhi.
13. Bhartiya Swantrya Andolan Ka Itihas-Government of Rajasthan Publication.
14. Srimad Vallabhacharya Charit- Krishna Chand Shastri.
15. Chaurasi Vaishnavon Ki Varta.
16. Mahaprabhu Sri Vallabha Charya-Seth Govind Das.
17. Rajputana-Ka Itihas-Gori Shanker-Heerachand Ojha.
18. History of Rajasthan-Colonel James Todd.
19. SriNathdwara Ka Itihas-Krishnachand Shastri.
20. Harish Chandra Mohan Chandrika-Bhartendu Babu Harish Chandra Sundarshan Yantralaya, Nathdwara.
21. Bhartendu-Samagra-Hemant Sharma-Hindi Pracharak Sansthan Varanasi(U.P.)
22. Later Mewar-Ram Vallabh Somani.
23. Kala-Bhumi-Rajasthan-Yashwant Kothari-Rastradoot 3-4-1988,Jaipur.
24. Krishna-Upasana-Yashwant Kothari Rastriya-Sahara-Delhi.
25. Rajasthan Ki Lagu Chitra Shailiya-Rajasthan Lalit Kala Academy Jaipur.
26. Murti Kala-Rai Krishan Das
27. Pichvai Kala Of Nathdwara-Yashwant Kothari-Rastradoot-3-4-1988
28 Brija SANKRITI KA ITIHAS --VANKTESHWARA Press MUMBAI
29SHREE VALLABHA PUSTI Prakash Mumbai
30Brija ka itihas Part 1-2 K.D. Vajpai
31 Brija Ke Dharma asampradaya ka itihas -PRAbhu D AYAL
32sriDwarka NATH KA PRAKTYA –Vidya vibhag Kankroli 33shreeNATHJI KI PRAKTYA VARTA vidya vibhag Nathdwara
34ASTA Chapaa Samrti Granth –Sahitya MANDAL Nathdwara
35 Shree Nathji ANK- Sahitya Mandal Nathdwara
36 Hamera Pujya Tirth- Pustak Mahal ,Dehli
37 Rajasthani Tample Hanging of the Krishana Cult- Calico Mill Publication
38 Shree Krishana & Shree Nath Ji- Amit Amba lal, Ahemdabad
39 On Visiting Nathdwara-Nilima Shankh
username=jaishree
password=india123
Jai Shree Nathji.com
MAHAVEER
Politicians of Shree Nathdwara – Mohan lal Sukhadia, Master Kishan lal, Ganesh lal Sanchihar, Narender pal singh chaudhari, Navneet Paliwal, Manohar Khothari, Fateh lal Bapu, Dr. Girja vyas, Dr. C.P. Joshi are main politicians of Shree Nathdwara
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