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Nityānanda Miśra (मिश्रोपाख्यो नित्यानन्दः) Profile picture
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15 Nov, 4 tweets, 2 min read
Fact: Nowadays, the term Jashn-e-Chirag (जश्न-ए-चिराग़/जश्न-ए-चराग़ाँ) is used for the lamp lighting on the annual Urs of Shah Niyaz Ahmad at Khanqah-e-Niazia (Bareilly) and on Eid-e-Milad. Even in the past, Jashn-e-Chirag was used for any such event, not specifically for Diwali.
“Even as the temperature dipped to 4.2 degree Celsius on Tuesday, thousands of people, including non-Muslims and foreigners, stood in serpentine queues for nearly five hours to observe Jashn-e-Chirag at Khanqah-e-Niazia.”

TOI, Dec 25, 2018

timesofindia.indiatimes.com/city/bareilly/…
“हजरत मोहम्मद साहब की यौम-ए-विलादत (पैदाइश) के मौके पर शहर में जश्न-ए-चिरागां मनाया गया।“

Live Hindustan, Dec 12 2016

livehindustan.com/news/kanpur/ar…
“खानकाह-ए-नियाजिया में शुक्रवार की शाम एक साथ लाखों चिराग रोशन हुए। जश्न-ए-चिरागा के मौके पर भारी तादाद में लोग खानकाह पहुंचे और उम्मीदों के चिराग रोशन किए।”

Rajasthan Patrika, Jan 6 2018

patrika.com/bareilly-news/…

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Nityānanda Miśra (मिश्रोपाख्यो नित्यानन्दः) Profile picture
16 Nov
ગુજરાતના મારા બધા મિત્રોને નૂતન વર્ષાભિનંદન.

ગુજરાતમાં આજે જન્મેલા બાળક માટે બહુ ઉપયુક્ત #સુનામ છે ‘વત્સર’.

‘વત્સર’ શબ્દનો એક અર્થ છે “વર્ષ”, અને મહાભારતના વિષ્ણુસહસ્રનામસ્તોત્ર માં વત્સર શ્રીવિષ્ણુનું ૪૭૦મું નામ છે—

“વત્સરો વત્સલો વત્સી રત્નગર્ભો ધનેશ્વરઃ” (૧૩.૧૪૯.૬૩)

૧/૪
જેમાં બધા જીવો અથવા લોકો વસે છે એ અધિકરણ છે ‘વત્સર’ એટલે વિષ્ણુ—“વસન્તિ જીવા લોકા વા અસ્મિન્નિતિ વત્સરો વિષ્ણુઃ”.

એવીજ રીતે જેમાં બધા ઋતુઓ વસે છે એ અધિકરણ છે ‘વત્સર’ એટલે વર્ષ. “વસન્તિ ઋતવઃ અસ્મિન્નિતિ વત્સરો વર્ષઃ”.

૨/૪
गुजरात के मेरे सभी मित्रों को नूतन वर्षाभिनन्दन।

गुजरात में आज जन्मे बालक के लिए बहुत उपयुक्त #सुनाम है ‘वत्सर’।

‘वत्सर’ शब्द का एक अर्थ है “वर्ष”, और महाभारतके विष्णुसहस्रनामस्तोत्र में वत्सर श्रीविष्णु का ४७०वाँ नाम है—

वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः (१३.१४९.६३)

३/४
Read 4 tweets
Nityānanda Miśra (मिश्रोपाख्यो नित्यानन्दः) Profile picture
18 Jul
The word शिवलिङ्ग (śivaliṅga) does NOT mean “genitals of Śiva”. The word लिङ्ग (liṅga) in this context means “a symbol, a mark”.

It started with Böhtlingk and Roth (1855) misleading by citing the Trikāṇḍaśeṣa and Medinī in giving the meaning of the word liṅga as

...
“das göttlich verehrte Geschlechtsglied Çiva's (Rudra’s), Çiva in der Form eines Phallus” (English: “The divinely revered sexual organ of Śiva (Rudra), Śiva in the form of a phallus”). However, both Trikāṇḍaśeṣa and Medinī give many meanings of the word “liṅga” and ...
... give “the male organ” and “Śiva’s murti” as two separate meanings. Without any basis, Böhtlingk and Roth, combined the two different meanings into one.

Monier Williams (1872) simply copied from Böhtlingk and Roth and gave a meaning of the meaning of “liṅga” as ...
Read 6 tweets
Nityānanda Miśra (मिश्रोपाख्यो नित्यानन्दः) Profile picture
6 Jul
कुछ दिन पहले एक व्यक्ति ने टी.वी. पर माँ की गाली दे डाली। इसकी जितनी भर्त्सना की जाए, अल्प है।

भर्तृहरि ने लिखा है—

ददतु ददतु गालीर्गालिमन्तो भवन्तो
वयमपि तदभावाद्गालिदानेसमर्थाः।
जगति विदितमेतद्दीयते विद्यमानं
न हि शशकविषाणं कोऽपि कस्मै ददाति॥
(वैराग्यशतक, संकीर्णश्लोक २५)
“गालियाँ दीजिए, दीजिए। आप [तो] ‘गालिमान्’ (गालीवाले अथवा गाली-संपन्न) हैं। उसके अभाव से (गाली-संपन्न न होने से) हम भी [प्रत्युत्तर में गाली] देने में असमर्थ हैं। संसार में यह विदित है, जो विद्यमान हो वही दिया जाता है। निश्चय ही, कोई किसी को ससे (ख़रगोश) का सींग देता है?”
भर्तृहरि के लिए गाली देना उतना ही असंभव था जितना ससे का सींग होना। ‘गालिमत्’ में व्याजनिन्दा है (ऊपर से देखने में प्रशंसा है, पर है निन्दा)। ‘मतुप्’ प्रशंसा में भी होता है निन्दा में भी।

कोई गाली दे तो भर्तृहरि के समान उत्तर में “गालिमन्तो भवन्तः”/“आप तो गालीवाले हैं” कह दीजिए।
Read 4 tweets
Nityānanda Miśra (मिश्रोपाख्यो नित्यानन्दः) Profile picture
9 Jun
Names/epithets (#sunāma-s) of Arjuna in Mahābhārata—

1) Arjuna
2) Indrarūpa
3) Indrātmaja
4) Aindri
5) Kapiketana
6) Kapidhvaja
7) Kapipravara
8) Kapivaradhvaja
9) Kirīṭabhṛt
10) Kirīṭamālin
11) Kirīṭavat
12) Kirīṭin
13) Kuntīputra
14) Kṛṣṇa
15) Kṛṣṇasārathi

1/4
16) Kaunteya
17) Kaurava
18) Kauravaśreṣṭha
19) Kauraveya
20) Kauravya
21) Gāṇḍīvadhanvan
22) Gāṇḍīvadhārin
23) Gāṇḍīvin
24) Guḍākeśa
25) Jaya
26) Jiṣṇu
27) Tāpatya
28) Tridaśavarātmaja
29) Devendratanaya
30) Dhanañjaya
31) Nara
32) Pākaśāsani
33) Pāṇḍava

2/4
34) Pāṇḍaveya
35) Pāṇḍunandana
36) Pārtha
37) Paurava
38) Prabhañjanasutānuja
39) Phālguna
40) Bībhatsu
41) Bṛhannalā
42) Bhārata
43) Bhīmasenānuja
44) Bhīmānuja
45) Mahendrasūnu
46) Mahendrātmaja
47) Vānaraketu
48) Vānaradhvaja
49) Vānaravaryaketana
50) Vāsavaja

3/4
Read 5 tweets
Nityānanda Miśra (मिश्रोपाख्यो नित्यानन्दः) Profile picture
8 Jun
The verses (in Kumbakonam edition) describe Karṇa’s failure at Draupadī’s svayaṃvara

ततो वैकर्तनः कर्णो वृषा वै सूतनन्दनः।
धनुरभ्याशमागम्य तोलयामास तद्धनुः॥

“Then, Vṛṣā (Karṇa), the son of Vikartana (Sūrya) and the delight of Sūta, approached the bow and lifted that bow.”
तं चाप्यारोप्यमाणं तद्रोममात्रेऽभ्यताडयत्।
त्रैलोक्यविजयी कर्णः सत्त्वे त्रैलोक्यविश्रुतः॥

“And, while stringing it (the bow), it hurt him on [being moved by] just [the width of] a hair. Karṇa, the conqueror of three worlds [was] well-known in the three worlds for prowess.”
धनुषा सोऽपि निर्धूत इति सर्वे भयाकुलाः।
एवं कर्णे विनिर्धूते धनुषा च नृपोत्तमाः॥

“Even he was defeated (निर्धूत, literally ‘discarded’) by the bow. [Seeing] thus, everybody was overcome by fear. And when Karṇa was thus defeated (विनिर्धूत) by the bow, the best of kings, ...”
Read 5 tweets
Nityānanda Miśra (मिश्रोपाख्यो नित्यानन्दः) Profile picture
7 Jun
This is complete distortion without context.

1) This was trickery (‘māyā’), not ‘rape’. Neither Skanda-purāṇa (SkaPu) nor Śiva-purāṇa (ŚiPu) use any word (e.g. ‘balātkāra’, ‘dharṣaṇa’ etc.) which can be even remotely translated as ‘rape’ . Both use the word ‘māyā’.

1/n
2) Jalandhara first ‘deceived’ Pārvatī using his ‘māyā’. He assumed the form of Śiva and then spilled his seed in her presence (SkaPu 2.4.20.22–24, ŚiPu 2.5.22.39–41).

3) When Pārvatī knew Jalandhara deceived her, she requested Viṣṇu to retaliate in the same manner ...

2/n
... following “the path [of trickery/deception] shown by him (Jalandhara) alone” (“tenaiva darśitaḥ panthāḥ”). The reason was that Jalandhara, protected by Vṛṇdā’s ‘pātivratya’, could not be killed otherwise (ŚiPu 2.5.22.50–51, also see SkaPu 2.4.20.28–29).

3/n
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