जिसमें सभी जीव अथवा लोक बसते हैं वह अधिकरण है ‘वत्सर’ अर्थात् विष्णु—“वसन्ति जीवा लोका वा अस्मिन्निति वत्सरो विष्णुः”। इसी प्रकार जिसमें सभी ऋतुएँ बसती हैं वह अधिकरण है ‘वत्सर’अर्थात् वर्ष। “वसन्ति ऋतवः अस्मिन्निति वत्सरो वर्षः”।
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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.”
“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 ...
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।
“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, ...”
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’.
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 ...
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... 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).
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