The Most Recognized Dog In Indian Myth Is The Dog In The Mahabharata That Accompanied The Pandavas Not Actually A Dog But Dharma In Disguise. There Are, However, Several More References To Dogs In The Classical Texts. Mentioned For The First Time In The Rg Veda, The Eponymous Sarama Is The Dog Of The Gods And The Ancestor Of All Dogs. In Sarama And Her Children, The Evolution Of The Indian Attitude Towards Dogs Is Traced Through The Vedas, Epics, Puranas, Dharmashastras And Niti Shastras. The Widespread Assumption Is That Dogs Have Always Been Looked Down Upon In Hinduism And A Legacy Of That Attitude Persists Even Now. Tracing The Indian Attitude Towards Dogs In A Chronological Fashion, Beginning With The Pre-Vedic Indus Valley Civilization, Bibek Debroy Discovers That The Truth Is More Complicated. Dogs Had A Utilitarian Role In Pre-Vedic And Vedic Times. There Were Herd Dogs, Watchdogs And Hunting Dogs, And Dogs Were Used As Beasts Of Burden. But By The Time Of The Mahabharata, Negative Associations Had Begun To Creep In. Debroy Argues Convincingly That The Change In The Status Of The Dog In India Has To Do With The Progressive Decline Of The Traditional Vedic Gods Indra, Yama And Rudra (Who Were Associated With Dogs), And The Accompanying Elevation Of Vishnu, Associated With An Increase In Brahmana Influence. Debroy Demonstrates That Outside The Mainstream Caste Hindu Influence, As Reflected In Doctrines Associated With Shiva And In Buddhist Jataka Tales, Dogs Did Not Become Outcasts Or Outcastes. Drawing References From High And Low Literature, Folk Tales And Temple Art, Sarama And Her Children Dispels Some Myths And Ensures That The Indian Dog Also Has Its Day.

The Most Recognized Dog In Indian Myth Is The Dog In The Mahabharata That Accompanied The Pandavas Not Actually A Dog But Dharma In Disguise. There Are, However, Several More References To Dogs In The Classical Texts. Mentioned For The First Time In The Rg Veda, The Eponymous Sarama Is The Dog Of The Gods And The Ancestor Of All Dogs. In Sarama And Her Children, The Evolution Of The Indian Attitude Towards Dogs Is Traced Through The Vedas, Epics, Puranas, Dharmashastras And Niti Shastras. The Widespread Assumption Is That Dogs Have Always Been Looked Down Upon In Hinduism And A Legacy Of That Attitude Persists Even Now. Tracing The Indian Attitude Towards Dogs In A Chronological Fashion, Beginning With The Pre-Vedic Indus Valley Civilization, Bibek Debroy Discovers That The Truth Is More Complicated. Dogs Had A Utilitarian Role In Pre-Vedic And Vedic Times. There Were Herd Dogs, Watchdogs And Hunting Dogs, And Dogs Were Used As Beasts Of Burden. But By The Time Of The Mahabharata, Negative Associations Had Begun To Creep In. Debroy Argues Convincingly That The Change In The Status Of The Dog In India Has To Do With The Progressive Decline Of The Traditional Vedic Gods Indra, Yama And Rudra (Who Were Associated With Dogs), And The Accompanying Elevation Of Vishnu, Associated With An Increase In Brahmana Influence. Debroy Demonstrates That Outside The Mainstream Caste Hindu Influence, As Reflected In Doctrines Associated With Shiva And In Buddhist Jataka Tales, Dogs Did Not Become Outcasts Or Outcastes. Drawing References From High And Low Literature, Folk Tales And Temple Art, Sarama And Her Children Dispels Some Myths And Ensures That The Indian Dog Also Has Its Day.

In this important new book for pre- and in-service teachers, early math experts Douglas Clements and Julie Sarama show how "learning trajectories" help teachers become more effective professionals. By opening up new windows to seeing young children and the inherent delight and curiosity behind their mathematical reasoning, learning trajectories ultimately make teaching more joyous. They help teachers understand the varying level of knowledge and thinking of their classes and the individuals within them as key in serving the needs of all children. In straightforward, no-nonsense language, this book summarizes what is known about how children learn mathematics, and how to build on what they know to realize more effective teaching practice. It will help teachers understand the learning trajectories of early mathematics and become quintessential professionals.

It is hard enough for anyone other than a dedicated scholar to read all 18 cantos of the great epic Mah?bh?rata let alone the R?m?ya?a, Bh?gavata and the many Pur???s as well. In view of this and particularly today’s fast-paced life, this book presents the stories of characters from all the books of Hindu Mythology in a compact English version. While reading a Telugu book titled ‘P?rva G?th? Lahari’, the author was surprised to discover many fascinating stories and substories even in books with which he was quite familiar. He was so impressed that he decided to make the stories accessible to a wider audience of Indians as well as the Indian diaspora by writing an English version based on the Telugu book. A few examples of surprising details will illustrate the point: • Several great warriors on the Kaurava side in the Mah?bh?rata war were known to be invincible to anyone in the P?n?ava forces. The means of making the greatest of them, Bh?shma disarm himself was devised several lifetimes earlier in Brahma’s court. • The wife of Sage Atri was able to turn the Trim?rtis into infants, and another ordinary woman was able to stop the dawn of a new day due to the spiritual power from being Pativratas. • Even Vish?u was not immune from accountability for His actions, facing hardships in one incarnation from ??pas given to Him in a previous incarnation. Whether one is inclined to read the whole book as a nonfiction narrative or use it as a reference to check particular stories, there is much here to savour.

Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered. Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years’ sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, ‘Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.’ Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life. “Sauti said, ‘Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting—without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?” “The Rishi replied, ‘The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?’