Early Vaiava Imagery

Total Page:16

File Type:pdf, Size:1020Kb

Early Vaiava Imagery Early Vaiṣṇava Imagery: Caturvyūha and Variant Forms Author(s): Doris Srinivasan Source: Archives of Asian Art, Vol. 32 (1979), pp. 39-54 Published by: University of Hawai'i Press for the Asia Society Stable URL: http://www.jstor.org/stable/20111096 . Accessed: 31/05/2013 04:45 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press and Asia Society are collaborating with JSTOR to digitize, preserve and extend access to Archives of Asian Art. http://www.jstor.org This content downloaded from 146.95.253.17 on Fri, 31 May 2013 04:45:05 AM All use subject to JSTOR Terms and Conditions Early Vaisnava Imagery: Caturvyuha and Variant Forms Doris Srinivasan George Mason University arts are Otudents of the of Hindu India closely fa which may be represented either anthropomorphi or in art. miliar with evolving traditions of Vaisnava imagery cally theriomorphically Hindu at catur from the Gupta period onward such prominent It has recently been recognized that the as near was in Ma sites Udayagiri Besnagar, Deogarh, Badami, vyuha concept plastically portrayed the art in icon Aihole, and Mamallapuram. The origins of these thura school of the Kushan period.2 The artistic traditions are less well known, however, and comes from the Satsamudri Well situated on the to exam is now it is the purpose of this paper suggest that compound of the Mathura Museum, and in ples of Vaishnava figurai sculpture and cult imagery housed theMuseum. Though fragmentary, enough as as statue to cen may be dated early the second century before remains of this important identify the is a as wears Christ. Also presented here description of the tral crowned image Vasudeva (Fig. 1). He to a a theological principles that gave rise the early necklace, garland of flowers, armlets, and brace an Vaishnava images, and attempt is made to dis lets.His high mukuta is decorated with overlapping as avatar tinguish between such concepts vy?ha and circles. Vasudeva is four-armed. The natural right rests by which Vaishnava theologians designated different hand is in abhaya mudr?; the raised right hand nuances on a mace. of the process of divine manifestation. This highly ornamented (The sculpture frag a in ment same study thus touches upon major theme the history of the mace, although of the buff sand out stone as of Hinduism, the formation of the cult of Visnu the other three fragments comprising this distinct is not of three schools of religious thinking. sculpture, joined correctly with the other its own is Vaishnavism developed theological doc parts.) Vasudeva's raised left hand broken; the trine to nature con an as a explain the of the Supreme. The natural left hand holds object identified conch ar note cept of vyuha (literally, "placing apart; orderly by R. C. Agrawala (see 2). One emanating to seen rangement") attempts outline the fundamental form is projecting from Vasudeva's right shoul nature as as a of the supreme God well the relation der (Fig. 2). This manifestation, wearing single a ship between God and his personal manifestations. earring, is shown holding wine cup in his left As numinous is arm Power, God identified with the all hand; his right should have been raised in front pervading Brahman. However, this Power makes of the existing serpent-hood canopy. Two other in a emana em itself manifest series of four successive forms originally projected from Vasudeva. One are to arm tions (caturvy?ha1) that both identical the anated from his crown; the head and right of numen at same are cause are now a and, the time, the for the the form broken. The fragment of shawl creation In over A of the phenomenal world. this way, the remains draped the left shoulder. fourth fig a vyuha doctrine affirms causal relation between the ure, completely lost, should have emanated from numinous and the phenomenal, without assigning Vasudeva's left side; this may be inferred from the limitations or A conditioned by time, change, form, break above the god's left shoulder.3 Gupta-period is creator to sort will upon the Supreme who the of all textual reference this of emanating type, in these delimitations. In this or system, V?sudeva, liter the Visnudharmottara-Pur?na, assigns the right ally, "the indwelling deity," is the first emanation southern side to the emanation known as Samkar and the fountainhead of the successive sana called or emanations, (also Baladeva Balar?ma4), represented 39 This content downloaded from 146.95.253.17 on Fri, 31 May 2013 04:45:05 AM All use subject to JSTOR Terms and Conditions in It a cm the Museum 1956. is colossal (167 high and cm 58 wide) buff-colored sandstone image sculpted on an four sides. Each sculpture appears above un decorated plinth approximately 46 cm in height. Perhaps the plinth of this upright was placed into the ground, leaving the carved sides exposed for the purpose of circumambulation and adoration.7 On one a seems side stands corpulent figure who to more be important than the others because he wears a crown and heavy earrings (Fig. 4). The fig ure raises the right arm, adorned with several brace lets; the hand is in abhaya mudra, emblematic of divinity. The left arm, also decked with bracelets, a a is posed in somewhat relaxed manner; decorated jar is held in that hand. The deity wears additional ornamentation in the form of a broad, flat necklace with a central An large amulet. upper garment (ut tariya) is draped over the shoulders. The drapery folds of the dhoti fall in the center and indications of the cloth are still visible on the thighs. The dhoti is held by a girdle fitting tightly around the loins and accentuating thus the lower portion of the abdomen. On the reverse side appears another full standing figure which may be sharply distinguished from the one on the obverse (Fig. 5). The personage wears crown no and, except for a bracelet on his left wrist, the body is starkly devoid of ornamentation. Nev ertheless, there are some features. The i. Vishnu Museum no. noteworthy Fig. Caturvyuha (Mathura 392-395). Government hair is in the middle and falls in Photograph, Museum, Mathura. figure's parted strands onto either side of the shoulders. Both hands as a are broken was in his theriomorphic form lion.5 In the Kushan but probably the right raised in is a sculpture Samkarshana represented anthropomor abhayamudra while the leftmay have held flask not a is too to phically. The identification is problematic; (the object effaced be properly identified). are snake canopy, wine cup, and single earring char acteristics regularly associated with Kushan-period icons of this god.6 Rather puzzling, however, is the a clear and direct visual expression of complex theo a logical notion; this clarity of expression implies prior phase of artistic experimentation and concep a tual familiarity wherefrom meaningful synthesis of religious, iconographie, and stylistic idioms could result. It is therefore of considerable interest that a - fourfold image in the State Museum, Lucknow, rep resents a formative, pre-Kushan portrayal of the caturvyuha concept (see Figs. 3-7). The piece in question comes from Bh?t? (District Allahabad inUttar and was 2. Vishnu Doris Srinivasan. Pradesh), acquired by Fig. Caturvyuha. Photograph, 40 This content downloaded from 146.95.253.17 on Fri, 31 May 2013 04:45:05 AM All use subject to JSTOR Terms and Conditions a The figure is bulkier than the crowned one, and the ure, is allotted to the frontal image of seated lion. even more over the to the left side of the crowned a belly protrudes constricting Adjacent figure, oc waistband. similar alignment exists. Another damaged face curs traces Adjacent to the right side of the crowned figure in the upper portion; only of the ears, a occurs, at the level of the crowned face, another earrings, and heavy V-shaped necklace remain9 are an face; it is completely damaged8 (Fig. 6). There (Fig. 7). The lower portion also contains animal. no the entire lower is a other corporeal details. However, The profile view that of boar standingwith hind to on a portion of this side, corresponding roughly the legs high pedestal. The animal raiseshis head in region between the hips and feet of the crowned fig the direction of the crowned figure and his paws come in a namas together gesture approximating Pradyumna k?ra. as K?pila/Raudra The second-century-B.c. date that N. P. Joshi WEST to seems to most signs this piece be the reasonable.10 The well with other colossal image compares Sunga Samkarsana Aniruddha from north central India. Indeed, when Var?ha period figures Simha/N?rasimha to a compared series of colossal yaksas, the dating of EAST the piece may be further refined. For example, the two of the Bhita icon in the Vasudeva standing figures show, of masses, a advancement over the Saumya modeling slight static, bilateral Sunga Yaksha from Pratapgarh (Dis trict Uttar The stiff Fig. 3. Vaishnava Caturvyuha, from Bhita, disposition of Pratapgarh, Pradesh). posture no. Yaksha its blockish con vyuhas (State Museum, Lucknow, 56.394).
Recommended publications
  • The Mahabharata
    ^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds.
    [Show full text]
  • The Emergence of the Mahajanapadas
    The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism.
    [Show full text]
  • Cow Care in Hindu Animal Ethics Kenneth R
    THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made.
    [Show full text]
  • Vidura, Uddhava and Maitreya
    Çré Çayana Ekädaçé Issue no: 17 27th July 2015 Vidura, Uddhava and Maitreya Features VIDURA QUESTIONS UDDHAVA Srila Sukadeva Goswami THE MOST EXALTED PERSONALITY IN THE VRISHNI DYNASTY Lord Krishna instructing Uddhava Lord Sriman Purnaprajna Dasa UDDHAVA REMEMBERS KRISHNA Srila Vishvanatha Chakravarti Thakur UDDHAVA GUIDES VIDURA TO TAKE SHELTER OF MAITREYA ÅñI Srila Sukadeva Goswami WHY DID UDDHAVA REFUSE TO BECOME THE SPIRITUAL MASTER OF VIDURA? His Divine Grace A .C. Bhaktivedanta Swami Prabhupada WHY DID KRISHNA SEND UDDHAVA TO BADRIKASHRAMA? Srila Vishvanatha Chakravarti Thakur WHO IS MAITREYA ÅñI? Srila Krishna-Dvaipayana Vyasa Issue no 16, Page — 2 nityaà bhägavata-sevayä VIDURA QUESTIONS UDDHAVA be the cause of the Åg Veda, the creator of the mind Srila Sukadeva Goswami and the fourth Plenary expansion of Viñëu. O sober one, others, such as Hridika, Charudeshna, Gada and After passing through very wealthy provinces like the son of Satyabhama, who accept Lord Sri Krishna Surat, Sauvira and Matsya and through western India, as the soul of the self and thus follow His path without known as Kurujangala. At last he reached the bank of deviation-are they well? Also let me inquire whether the Yamuna, where he happened to meet Uddhava, Maharaja Yudhisthira is now maintaining the kingdom the great devotee of Lord Krishna. Then, due to his great according to religious principles and with respect love and feeling, Vidura embraced him [Uddhava], for the path of religion. Formerly Duryodhana was who was a constant companion of Lord Krishna and burning with envy because Yudhisthira was being formerly a great student of Brihaspati's.
    [Show full text]
  • The History of Cartography, Volume 2
    15 · Introduction to South Asian Cartography JOSEPH E. SCHWARTZBERG In terms of surviving numbers of maps, and in some ways and execution derive almost solely from European or in map quality as well, the premodern cartographic other modern models. achievements of South Asia pale by comparison with When I use the term "Indian" in this section, I do not those of the neighboring regions of the Islamic world and refer only to the area of the present-day Republic of India East Asia. That this should be so is a matter for wonder, but include the whole of the Indian subcontinent, includ­ given India's major contributions to astronomy, geom­ ing Sri Lanka, other nearby islands, and an indeterminate etry, and other branches of mathematics and the remark­ penumbra of adjacent mountainous terrain within the ably creative exuberance of its culture. Although there cultural orbit of India (fig. 15.2). There are also times are grounds to suppose that Indians produced maps for when I shall refer to an even wider Indic cultural realm various purposes for roughly two millennia before the that would include the more or less Indianized cultures advent of the Portuguese-and possibly over a consid­ of mainland and insular Southeast Asia (modern Myan­ erably longer period-virtually nothing in the way of mar [Burma], Thailand, Laos, Cambodia, Malaysia, and ancient cartography survives. In fact, apart from some much of Indonesia) and the vast region of southwestern incised potsherds of the second or first century B.C. that China inhabited by Tibetans, an area substantially larger bear rough plans of monasteries and a few ancient sculp­ than the present Tibetan Autonomous Region.
    [Show full text]
  • The Divine Name
    THE DIVINE NAME by Raghava Chaitanya Das Published by BHAKTI VIGYAN NITYANANDA BOOK TRUST SRI KRISHNA CHAITANYA MISSION (Regd.) SRI BHAKTI VINOD ASHRAM BERHAMPUR-6(GM) (INDIA) SRI GAUR JAYANTI 24 March 1997 (WWW Edition - Vamana dvadasi 2007) All Rights Reserved By BHAKTI VIGYAN NITYANANDA BOOK TRUST CONTENTS PREFACE........................................................................................................9 DIVINE NAME AND ITS EFFICACIES.................................................................14 DIVINE NAME - THE SWEETEST OF ALL..........................................................................................14 DIVINE NAME - THE SOLE REMEDY FOR ALL ILLS...............................................................................15 DIFFERENT DIVINE DISPENSATIONS..............................................................................................15 DIVINE NAME - THE BEST IN KALI YUGA.......................................................................................16 AGE OF MACHINES................................................................................................................16 AGE OF FREE CONTROVERSY......................................................................................................17 ABODES OF KALI..................................................................................................................17 DIVINE GRACE - ESSENTIAL......................................................................................................18 SELF-SURRENDER - WAY
    [Show full text]
  • Konarak: the Eastern Heliopolis R.Balakrishnan
    Konarak: The Eastern Heliopolis R.Balakrishnan "Sol est remediorum maximum"— the sun is the best remedy. -Pliny Ancient India had a perfect understanding of the curative values and life supporting qualities of the sun. The Vedas glorify the sun in ecstatic terms. The Rgveda hails sun as a healing power, which cures Jaundice and improves eyesight. The Atharvavedic seers were aware of the disinfecting quality of sunlight for sun is invoked in a charm to kill the worms. The Isavasya Upanishad contains a special prayer offered to the sun by a dying man. The Prasnopanishad identifies the sun with prana (vital energy) and the Chhandogya Upanishad visualizes in him the face of God and makes him the center of the mystic meditation called Madhu-vidya. A special physical exercise called Surya-Namaskar, which is associated with the worship of the sun, has tremendous therapeutic value. Ancient Egyptians, Aztecs, Romans and Greeks all worshipped the sun and thought of it as the source of life and health. Sunbathing as a health measure was practiced in ancient Greece, Egypt, Rome, Babylon, Assyria and Persia. The Egyptians, Babylonians and Assyrians had their therapeutic sun gardens. The Greeks had many solariums, which they called helioses. Heliopolis, a city in ancient Egypt, was famous for its sunlight healing temples. (Heliopolis is a Greek name, which means “city of the sun”). Ebers Papyrus prescribed heliotherapy (exposure to ultraviolet sunrays) for pain relief. Herodotus, the father of heliotherapy, held that exposure to the sun was highly necessary for convalescing persons. Philostratus claimed that Olympian athletes took sunbaths.
    [Show full text]
  • Cradle Tales of Hinduism Bv the Same Author, Footfalls of Indian History
    NY PUBLIC LIBRARY THE BRANCH LIBRARIES 3 3333 07251 1310 Digitized by the Internet Archive in 2007 with funding from IVIicrosoft Corporation http://www.archive.org/details/cradletalesofhinOOnive CRADLE TALES OF HINDUISM BV THE SAME AUTHOR, FOOTFALLS OF INDIAN HISTORY. With 6 Coloured Plates and 22 other Illustra- tions. Extra crown 8vo, "Js. 6d. net ; 2 R. 8 as. AN INDIAN STUDY OF LOVE AND DEATH. Crown Svo, 2s. 6d. net. THE MASTER AS I SAW HIM. Being Pages from the Life of the Swami Vivekananda. Crown 8vo, 5s. net. STUDIES FROM AN EASTERN HOME. With a Portrait, Prefatory Memoir by S. K. Ratcliffe, and Appreciations from Professor Patrick Geddes, Professor T. K. Cheyne, Mr. H. W. Nevinson, and Mr. Rabindranath Tagore. Crown 8vo, 3J, 6d. net ; i R. 4 as. RELIGION AND DHARMA. Crown 8vo, 3^^. net ; I R. 4 as. This is a book on the Religion of Hinduism, its aims, ideals, and meaning. It appeals especially to those who are students of native life and Religion in India, and particularly to those who have some knowledge of the new movements in thought, art, and religion which are arising among the Indian natives. LONGMANS, GREEN AND CO. BOMBAY, CALCUTTA, AND MADRAS LONDON AND NEW YORK The Indian Story Teller at NigKtfall CRADLE TALES OF HINDUISM BY THE SISTER NIVEDITA (MARGARET E. NOBLE) AUTHOR OF "the WEB OF INDIAN LIFE," ETC. WITH FRONTISPIECE NE'i^r IMPRESSION LONGMANS, GREEN AND CO. HORNBY ROAD, BOMBAY 6 OLD COURT HOUSE STREET, CALCUTTA 167 MOUNT ROAD, MADRAS LONDON AND NEW YORK 1917 All rights reserved v) THE NEW YORK PUBLIC LIRHARY ASTw^, L6NOX AN» T<LDeN FOUNDaTIONI.
    [Show full text]
  • Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
    Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr.
    [Show full text]
  • Bhagavad Gita Free
    öËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº® æË⁄í≤Ÿ | é∆ƒºÎ ¿Ÿú-æËíŸæ “ Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ úŸ≤¤™‰ ™ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ | éÂ∆ƒºÎ ¿Ÿú ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ ¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ 韺Π∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿Ÿº ∫Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿ §-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | -⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿ËßThe‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%Bhagavad‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å Gita || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸ {Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤ æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’ ≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘ ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥The˘Æ¤⁄¥éŸº OriginalÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅSanskrit é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰ —ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ “‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºand Î ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸº Å Ç—™‹ ™—ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿ Ÿ ∏“‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§- An English Translation ≤Ÿ¨Ÿæ
    [Show full text]
  • Rajaji-Mahabharata.Pdf
    MAHABHARATA retold by C. Rajagopalachari (Edited by Jay Mazo, International Gita Society) Contents 39. The Wicked Are Never Satisfied 1. Ganapati, the Scribe 40. Duryodhana Disgraced 2. Devavrata 41. Sri Krishna's Hunger 3. Bhishma's Vow 42. The Enchanted Pool 4. Amba And Bhishma 43. Domestic Service 5. Devayani And Kacha 44. Virtue Vindicated 6. The Marriage Of Devayani 45. Matsya Defended 7. Yayati 46. Prince Uttara 8. Vidura 47. Promise Fulfilled 9. Kunti Devi 48. Virata's Delusion 10. Death Of Pandu 49. Taking Counsel 11. Bhima 50. Arjuna's Charioteer 12. Karna 51. Salya Against His Nephews 13. Drona 52. Vritra 14. The Wax Palace 53. Nahusha 15. The Escape Of The Pandavas 54. Sanjaya's Mission 16. The Slaying Of Bakasura 55. Not a Needle-Point Of Territory 17. Draupadi's Swayamvaram 56. Krishna's Mission 18. Indraprastha 57. Attachment and Duty 19. The Saranga Birds 58. The Pandava Generalissimo 20. Jarasandha 59. Balarama 21. The Slaying Of Jarasandha 60. Rukmini 22. The First Honor 61. Non-Cooperation 23. Sakuni Comes In 62. Krishna Teaches 24. The Invitation 63. Yudhishthira Seeks Benediction 25. The Wager 64. The First Day's Battle 26. Draupadi's Grief 65. The Second Day 27. Dhritarashtra's Anxiety 66. The Third Day's Battle 28. Krishna's Vow 67. The Fourth Day 29. Pasupata 68. The Fifth Day 30. Affliction Is Nothing New 69. The Sixth Day 31. Agastya 70. The Seventh Day 32. Rishyasringa 71. The Eighth Day 33. Fruitless Penance 72. The Ninth Day 34. Yavakrida's End 73.
    [Show full text]
  • Being Brahmin, Being Modern
    Downloaded by [University of Defence] at 01:12 24 May 2016 Being Brahmin, Being Modern Downloaded by [University of Defence] at 01:12 24 May 2016 ii (Blank) Downloaded by [University of Defence] at 01:12 24 May 2016 Being Brahmin, Being Modern Exploring the Lives of Caste Today Ramesh Bairy T. S. Downloaded by [University of Defence] at 01:12 24 May 2016 First published 2010 by Routledge 912–915 Tolstoy House, 15–17 Tolstoy Marg, New Delhi 110 001 Simultaneously published in UK by Routledge 2 Park Square, Milton Park, Abingdon, OX14 4RN Routledge is an imprint of the Taylor & Francis Group, an informa business Transferred to Digital Printing 2010 © 2010 Ramesh Bairy T. S. Typeset by Bukprint India B-180A, Guru Nanak Pura, Laxmi Nagar Delhi 110 092 All rights reserved. No part of this book may be reproduced or utilised in any form or by any electronic, mechanical or other means, now known or hereafter invented, including photocopying and recording, or in any information storage and retrieval system without permission in writing from the publishers. British Library Cataloging-in-Publication Data A catalogue record of this book is available from the British Library ISBN: 978-0-415-58576-7 Downloaded by [University of Defence] at 01:12 24 May 2016 For my parents, Smt. Lakshmi S. Bairi and Sri. T. Subbaraya Bairi. And, University of Hyderabad. Downloaded by [University of Defence] at 01:12 24 May 2016 vi (Blank) Downloaded by [University of Defence] at 01:12 24 May 2016 Contents Acknowledgements ix Chapter 1 Introduction: Seeking a Foothold
    [Show full text]