Mahadev Quotes

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A man becomes a Mahadev, only when he fights for good. A Mahadev is not born from his mother's womb. He is forged in the heat of battle, when he wages a war to destroy evil. Har Har Mahadev - All of us are Mahadev.
Amish Tripathi (The Immortals of Meluha (Shiva Trilogy, #1))
Har Har Mahadev!’ yelled the Suryavanshis. They were gods! Mere stones wouldn’t stop them.
Amish Tripathi (Secret of the Nagas)
I once read that winning wars is different from winning peace. You need anger to win a war. Anger in the moment. And that is why the Mahadevs have always been those with immense anger. But to win peace… that requires something different. You and I can win wars. But war can only take away an injustice. It cannot create justice. War can only take away Evil. It cannot create Good. To create Justice and Good, you need peace. And to win peace, you need a leader who will stay the course, no matter what comes along – grief, suffering – to sway him from his path.
Amish Tripathi (War of Lanka (Ram Chandra #4))
Principal sahib, all festivals I celebrate, in every name of God I exhilarate, be it Allah, Christ or Mahadev. And all this naturally comes to me because the Hindu that at heart I be. That’s why I wish to remain a Hindu, you see.”   Narayan Sambhan paused and then added quietly, “But I am speaking principal sahib only for myself entirely.”   The
Sanjay Kumar Singh (The Moon in the Sun:A Novel in Poetry of Love, Life, Soul & Wildlife)
Because we balance each other. The Vishnu’s role is to transmit positive energy,’ said the Pandit. The white lines pouring feverishly out of the Pandit seemed to flutter a bit whenever he spoke. ‘And the Mahadev’s role is to absorb the negative. Search for it.
Amish Tripathi (The Immortals of Meluha (Shiva Trilogy, #1))
Shiva’s eyes cleared up a bit. His burden didn’t feel any lighter, but he felt strong enough to carry it. He had to keep walking to the very end. Shiva looked up at the Pandit and smiled weakly. ‘Who are you?’ The Pandit smiled. ‘I know the answer had been promised to you. And a promise made by any of us is binding on all of us. I will not break it.’ Shiva gazed at the Pandit, waiting for the answer. ‘We are the Vasudevs.’ ‘The Vasudevs?’ ‘Yes. Each Vishnu leaves behind a tribe which is entrusted with two missions.’ Shiva continued to watch the Pandit intently. ‘The first mission is to help the next Mahadev, if and when he appears.’ ‘And the second?’ ‘The second is that one of us will become the next Vishnu, whenever we are required to do so. The seventh Vishnu, Lord Ram, entrusted this task to his trusted lieutenant, Lord Vasudev. We are his followers. We are the tribe of Vasudev.
Amish Tripathi (The Immortals of Meluha (Shiva Trilogy, #1))
Shiva! The Mahadev. The God of Gods. Destroyer of Evil. Passionate lover. Fierce warrior. Consummate dancer. Charismatic leader. All-powerful, yet incorruptible. A quick wit, accompanied by an equally quick and fearsome temper.
Amish Tripathi (Secret of the Nagas)
Shiva! The Mahadev. The God of Gods. Destroyer of Evil. Passionate lover. Fierce warrior. Consummate dancer. Charismatic leader. All-powerful, yet incorruptible. Quick of wit – and of temper. No
Amish Tripathi (The Oath of the Vayuputras (Shiva Trilogy #3))
Shiva had the answer: ‘Har Ek Hai Mahadev!’ The Meluhans stood astounded. Every single one a Mahadev? ‘Har Har Mahadev!’ bellowed Shiva. The Meluhans roared. All of us are Mahadevs!
Anonymous
Apart from Kallenbach, Gandhi had also written about his new friend to his Tamil protégé C. Rajagopalachari (popularly known as Rajaji). Gandhi’s letter has been lost, but we do have fragments of Rajaji’s reply. Where Mahadev was approving of, or at least acquiescent in, the development of the relationship, Rajaji was dismayed. In his letter, Gandhi seems to have suggested that Sarala and he were thinking of taking the friendship a step further. What this was is not clear—perhaps a public proclamation of their ‘spiritual marriage’? Rajaji wrote back that this would bring ‘unutterable shame and ruin’ to Gandhi, and destroy ‘all saintliness, all purity, all asceticism, all India’s hope’. That Gandhi had even contemplated such a step filled his protégé with horror. ‘How could you venture out,’ wrote Rajaji agitatedly, ‘when in your boat was the faith and fate of millions of simple souls who if the boat had capsized would have seen neither beauty nor love nor grandeur, but unspeakable shame and death.’ Rajaji had met Saraladevi briefly, and been unimpressed. ‘I fail to see any “greatness” in the lady,’ he wrote to Gandhi. ‘She is like a hundred other women, whom a little education makes very attractive. I have seen scores of bigger-minded [and] better-souled women.’ Rajaji thought Saraladevi was ‘not worthy to unloose the latchet of Miss Faring [a Danish missionary who admired Gandhi and joined the ashram] and as to Mrs Gandhi, it would be like comparing a kerosene oil Ditmar lamp to the morning sun...' Rajaji chastised Gandhi, but blamed Saraladevi too. ‘It is difficult to forgive her reckless indifference to consequences,’ he remarked. He advised Gandhi to ‘pray disengage yourself at once completely: No delay is allowable when you hold such great trusts’ (namely, the fate of the nation itself). This was a brave and necessary letter: brave because few of Gandhi’s Indian admirers ever criticized him directly; necessary because Gandhi does not seem to have recognized the enormous risks of the step he was contemplating. Gandhi’s asceticism was a vital part of his mass appeal. Although polygamy was allowed under Hindu law, Hindu myths and Hindu social custom were both strongly in favour of monogamous marriages. Had Gandhi publicly taken another wife, albeit even a ‘spiritual’ one, it might have massively eroded his standing among his fellow Hindus, endangering the wider movement for political and social change that he was leading. Gandhi was taken aback by Rajaji’s forthrightness, and he did heed his advice—in part. He would not publicly take Saraladevi as his spiritual wife, but he would not—or not yet—disengage from her completely.
Ramachandra Guha (Gandhi 1915-1948: The Years That Changed the World)
On 2 May, Gandhi wrote his third letter to Sarala in as many days. He was missing her terribly. He wrote: 'You still continue to haunt me even in my sleep. No wonder Panditji [her husband] calls you the greatest shakti of India. You may have cast that spell over him. You are performing the trick over me now.' Gandhi continued: 'I was certain of a letter from you yesterday. But none came. Today too there is a blank. I wonder, however. I know you have not failed me. It is the wretched post.' We owe the existence of these letters to Mahadev Desai, who noted them in his diary, from where they finally found their way to the Collected Works. Almost all of Sarala’s own letters to Gandhi were destroyed by Gandhi’s family. But even from one side of the correspondence we can see how intimate the friendship was.
Ramachandra Guha (Gandhi 1915-1948: The Years That Changed the World)
One ashramite (whom Mahadev unfortunately does not name) had the boldness to tell Gandhi that instead of ‘burying himself in this village’, he should undertake an all-India tour to promote rural reconstruction, just as he had done for the abolition of untouchability. Gandhi answered that the comparison was invalid. ‘I have been talking theory all these days,’ remarked Gandhi, ‘talking and giving advice on village work, without having personally come to grips with the difficulties of village work. If I undertook the tour say after passing three seasons in a village... I would be able to talk with knowledge and experience which I have not got today'.
Ramachandra Guha (Gandhi 1915-1948: The Years That Changed the World)
The most powerful person Gandhi met in London was the British monarch, King George the Fifth, one of whose titles was Emperor of India. On 5 November, the king hosted a reception for the delegates to the Round Table Conference. The invitation specified that those attending should wear ‘Morning Dress’; finally, after much to-ing and fro-ing between the palace officials and Mahadev Desai, they decided to make an exception for Gandhi.
Ramachandra Guha (Gandhi 1915-1948: The Years That Changed the World)
Fortunately, Gandhi did not cut, from the printed version, a quatrain that captured Mahadev’s feelings, a quatrain that was perhaps imperfect in grammar yet remains immortal in essence: To live with the saints in heaven Is a bliss and a glory But to live with a saint on earth Is a different story.
Ramachandra Guha (Gandhi 1915-1948: The Years That Changed the World)
Among the first to befriend Mira was Mahadev Desai. Always keen to expand his knowledge, Mahadev began to take lessons in French from the well-bred Englishwoman. When Gandhi learnt of this, he asked Mahadev to discontinue the classes, because in his view much of the best French literature was available in English translation, and because when he toured with Gandhi the lessons would be interrupted anyway. When ‘we are engaged in a life and death struggle’, asked Gandhi of his secretary, ‘how could you think of learning French? You may read as much French as you like after swaraj.' Gandhi suggested that Mahadev instead teach Mira Hindustani to ease her transition into life in India.
Ramachandra Guha (Gandhi 1915-1948: The Years That Changed the World)
It is not a coincidence that the second half of the nineteenth century produced a spectacular array of intellectuals from different walks of life. Maharashtra with its many scholars – such as Pandit Vishnu Parasuram Shastri (1827–76), Ramakrishna Gopal Bhandarkar (1837–1925), Narayan Mahadev Paramanand (1838–93), Mahadev Govind Ranade (1842–1901), Vishnushastri Chiplunkar (1850–82), Kashinath Trimbak Telang (1850–93), Ganesh Vasudev Joshi (1828–80), Narayan Ganesh Chandavarkar (1855–1923), Gopal Ganesh Agarkar (1856–95), Pandita Ramabai (1858–1922) and Dhondo Keshav Karve (1858–1962), among others – became the cerebral powerhouse of India.
Girish Kuber (Renaissance State: The Unwritten Story of the Making of Maharashtra)
কাগজ আবিষ্কারের পূর্বে মানুষ প্রেমের কবিতা লিখে রেখেছে আকাশে। সেই ভালোবাসার কবিতা এই বৃষ্টি, এই ভরা বর্ষা।
Mahadev Saha
No te ganas el título después de haber realizado tus hazañas. Haces tus hazañas una vez que creas de verdad que ya eres el Mahadev. No importa lo que piensen los demás, se trata de lo que tú crees.
Amish Tripathi (The Immortals of Meluha (Shiva Trilogy, #1))
My training is not from the trained dogs, my training is from an untrained lion, Har Har Har Mahadev
P.S. Jagadeesh Kumar
Beloved Mahadev, Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya and do Abhyasa. He did not say to him “I will give you Mukti now”. Therefore abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate and realise. Sivananda
Sivananda Saraswati (Guru Bhakti Yoga)
Afterward a reporter asked Gandhi’s assistant, Mahadev Desai, how the Indian statesman had been able to deliver such a speech without any notes. “You don’t understand Gandhi,” Desai responded. “You see, what he thinks is what he feels. What he feels is what he says. What he says is what he does. What Gandhi feels, what he thinks, what he says, and what he does are all the same. He does not need notes.
John C. Maxwell (Good Leaders Ask Great Questions: Your Foundation for Successful Leadership)
A Mahadev is not born as one from his mother’s womb. He is forged in the heat of battle, when he wages a war to destroy evil!
Amish Tripathi (The Immortals of Meluha (Shiva Trilogy, #1))
Daivi Astra: Daivi = Divine; Astra = Weapon. A term used in ancient Hindu epics to describe weapons of mass destruction Dandakaranya: Aranya = forest. Dandak is the ancient name for modern Maharashtra and parts of Andhra Pradesh, Karnataka, Chhattisgarh and Madhya Pradesh. So Dandakaranya means the forests of Dandak Deva: God Dharma: Dharma literally translates as religion. But in traditional Hindu belief, it means far more than that. The word encompasses holy, right knowledge, right living, tradition, natural order of the universe and duty. Essentially, dharma refers to everything that can be classified as ‘good’ in the universe. It is the Law of Life Dharmayudh: The holy war Dhobi: Washerman Divyadrishti: Divine sight Dumru: A small, hand-held, hour-glass shaped percussion instrument Egyptian women: Historians believe that ancient Egyptians, just like ancient Indians, treated their women with respect. The anti-women attitude attributed to Swuth and the assassins of Aten is fictional. Having said that, like most societies, ancient Egyptians also had some patriarchal segments in their society, which did, regrettably, have an appalling attitude towards women Fire song: This is a song sung by Guna warriors to agni (fire). They also had songs dedicated to the other elements viz: bhūmi (earth), jal (water), pavan (air or wind), vyom or shunya or akash (ether or void or sky) Fravashi: Is the guardian spirit mentioned in the Avesta, the sacred writings of the Zoroastrian religion. Although, according to most researchers, there is no physical description of Fravashi, the language grammar of Avesta clearly shows it to be feminine. Considering the importance given to fire in ancient Hinduism and Zoroastrianism, I’ve assumed the Fravashi to be represented by fire. This is, of course, a fictional representation Ganesh-Kartik relationship: In northern India, traditional myths hold Lord Kartik as older than Lord Ganesh; in large parts of southern India, Lord Ganesh is considered elder. In my story, Ganesh is older than Kartik. What is the truth? Only Lord Shiva knows Guruji: Teacher; ji is a term of respect, added to a name or title Gurukul: The family of the guru or the family of the teacher. In ancient times, also used to denote a school Har Har Mahadev: This is the rallying cry of Lord Shiva’s devotees. I believe it means ‘All of us are Mahadevs’ Hariyupa: This city is currently known as Harappa. A note on the cities of Meluha (or as we call it in modern times, the Indus Valley Civilisation): historians and researchers have consistently marvelled at the fixation that the Indus Valley Civilisation seemed to have for water and hygiene. In fact historian M Jansen used the term ‘wasserluxus’ (obsession with water) to describe their magnificent obsession with the physical and symbolic aspects of water, a term Gregory Possehl builds upon in his brilliant book, The Indus Civilisation — A Contemporary Perspective. In the book, The Immortals
Amish Tripathi (The Oath of the Vayuputras (Shiva Trilogy #3))
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