DOCSLIB.ORG

List of Important Forest in India Download From

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
List of Important Forest in India Download From List of Important Forest In India S.No Name Location Area Notes This is a hilly forest covering Narayanpur district, Bijapur district, and Dantewada Abujmarh district. It is 1 Chhattisgarh 3900 Km 2 forest home to indigenous tribes of India, including Gond, Muria, Abuj Maria, and Halbaas. Turtle Annekal 2 Reserved Western Ghats Forest Baikunthapur Dooars, West This is a terai 3 Forest Bengal forest Bhavnagar Amreli Forest is a reserved area for conservation Gir National Park, Bhavnagar of Asiatic lions. 4 Amreli district, Amreli Forest The new Gujarat location is east side of Gir National Park in Amreli district Download From - www.examscloud.in 1 List of Important Forest In India of Gujarat. After inclusion of New Jesal sanctuary the area of this forest will go to 1600 km2 which is bigger than Gir sanctuary In 1975, an area of 672 km2 was declared the Bhitarkanika Wildlife Sanctuary. The core area of the sanctuary, with an area of 145 km2, was declared Bhitarkanika Bhitarkanika 5 Odisha 650 km² Mangroves National Park in September 1998. The Gahirmatha Marine Wildlife Sanctuary, which bounds the Bhitarkanika Wildlife Sanctuary to the east, was created in September Download From - www.examscloud.in 2 List of Important Forest In India 1997 It contained within it a lake called the Dwaita lake, abounding with South of the flowers, and 6 Dvaita Forest Kamyaka Forest delightful to look at, and inhabited by many species of birds, elephants and many trees This forest is in the foothills of Jakanari mountain of Nilgris. This reserve forest is Jakanari 7 Coimbatore recently reserve forest becoming polluted because of human activities of nearby Mettupalayam. No longer exists.It Kuru Kingdom Kamyaka contained within 8 along the banks of Forest it a lake called the Sarasvati River the Kamyaka lake (2,51). Download From - www.examscloud.in 3 List of Important Forest In India Kukrail Lucknow, Uttar 9 Reserve Pradesh Forest No longer exists.According to the Northern India, Ramayana, an 10 Madhu Forest west of Yamuna Asura named Madhu, ruled this forest and its territory. Molai forest is named after Padma Shri Jorhat district, Jadav “Molai” 11 Molai forest 1,360 acres Assam Payeng, Indian environmental activist and forestry worker. 12 Mulai Kathoni Brahmaputra River 550 hectares No longer exists.Naimisha Gomati River, Forest or between the Naimi ṣā ra ṇya Naimisha Panchala Kingdom 13 was an ancient Forest and Kosala forest mentioned Kingdom, Uttar in the Pradesh Mahabharata and the puranas Eastern Ghats, 90 mi (140 The average Nallamala 14 Andhra Pradesh km) elevation today Hills (South of River north-south is about 520 Download From - www.examscloud.in 4 List of Important Forest In India Krishna) [1] m.There are also many other peaks above 800 m. The state forest department has entrusted the 320 work of data Nanmangalam hectares(total collection in this 15 Reserve Chennai,Tamilnadu area 2,400 small forest area Forest hectares) to Care Earth, a bio-diversity research organisation The Indian Bird Conservation Network New (IBCN) has 265.72 Amarambalam identified 212 16 the Western Ghats, square Reserved species of birds kilometres Forest from the Nilambur and Amarambalam forests World’s second Pichavaram Cuddalore District, 1,100 biggest 17 Mangrove Tamil Nadu hectares mangrove Forest forest. Sal (Shorea West Singhbhum robusta) is the 18 Saranda forest 820 km² district, Jharkhand most important tree in the area. Download From - www.examscloud.in 5 List of Important Forest In India In 1976, a portion of the reserve forest covering 1,265 acres (512 ha) Vandalur was demarcated 19 Reserve Chennai,Tamilnadu 1,490 acres by the Tamil Forest Nadu Forest Department as the new location for the Madras Zoo, For SSC & Railways , Banking, UPSC Exams Website/ Blog : www.examscloud.in Join Facebook : https://www.facebook.com/ExamsCloud/ Join Telegram : https://t.me/exams cloud Download From - www.examscloud.in 6.
Load more

Recommended publications
  • Chapter Iv Data Analysis
    CHAPTER IV DATA ANALYSIS Ramayana and Mahabharata are Wiracarita, the heroic stories which are well – known from one generation to another. These two great epics are originally written in Sanskrit. The author of Ramayana is Walmiki, and the author of Mahabharata is Bhagawan Wyasa. Ramayana and Mahabharata have been translated into various languages. In Indonesia, these two great epics have been retold in various versions such as Wayang kulit performance, dance, book, novel, and comic. For this research, the writer chooses the Mahabharata novel by Nyoman. S. Pendit. With the focus of the research on the heroic journey of Arjuna in this novel. In this chapter, the writer would like to answer and to analyze three problem formulations of this research. First, the writer would like to retell Arjuna‟s journey based on the twenty parts selected in the Mahabharata novel. After that, as the second problem formulation, the writer would like to compare to what extent the journey of Arjuna on the twenty parts selected in the Mahabharata novel fulfills the criteria of the Hero‟s Journey theory proposed by Joseph Campbell. The Hero‟s Journey theory itself consists of seventeen stages divided into three big stages: Departure – Initiation – Return. It can be seen from the journey of Arjuna in the Mahabharata novel by Nyoman. S. Pendit. After going through the several archetypal journey process framed in the Hero‟s Journey theory, Arjuna gets or shows the life virtues in himself. Therefore, as the third problem formulation, the 34 writer would like to mention what kind of life virtues showed by Arjuna on the twenty parts selected in the Mahabharata novel.
    [Show full text]
  • <H1>The Mahabharata of Krishna-Dwaipayana Vyasa By
    The Mahabharata of Krishna-Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator) The Mahabharata of Krishna-Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator) Produced by David King, Juliet Sutherland, and Charles Franks, John B. Hare and the Online Distributed Proofreading Team The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] page 1 / 802 Scanned at sacred-texts.com, 2003. Redaction at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare. This text is in the public domain. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact. TRANSLATOR'S PREFACE The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste.
    [Show full text]
  • Dharma in the Mahabharata As a Response to Ecological Crises: a Speculation
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The Trumpeter - Journal of Ecosophy (Athabasca University) Dharma in the Mahabharata as a response to Ecological Crises: A speculation By Kamesh Aiyer Abstract Without doing violence to Vyaasa, the Mahabharata (Vyaasa, The Mahabharata 1933-1966) can be properly viewed through an ecological prism, as a story of how “Dharma” came to be established as a result of a conflict over social policies in response to on-going environmental/ecological crises. In this version, the first to recognize the crises and to attempt to address them was Santanu, King of Hastinapur (a town established on the banks of the Ganges). His initial proposals evoked much opposition because draconian and oppressive, and were rescinded after his death. Subsequently, one of Santanu’s grandsons, Pandu, and his children, the Pandavas, agreed with Santanu that the crises had to be addressed and proposed more acceptable social policies and practices. Santanu’s other grandson, Dhritarashtra, and his children, the Kauravas, disagreed, believing that nothing needed to be done and opposed the proposed policies. The fight to establish these policies culminated in the extended and widespread “Great War” (the “Mahaa-Bhaarata”) that was won by the Pandavas. Some of the proposed practices/social policies became core elements of "Hinduism" (such as cow protection and caste), while others became accepted elements of the cultural landscape (acceptance of the rights of tribes to forests as “commons”). Still other proposals may have been implied but never became widespread (polyandry) or may have been deemed unacceptable and immoral (infanticide).
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa
    The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose from the Original Sanskrit Text. By Kisari Mohan Ganguli [1883-1896] TRANSLATOR'S PREFACE The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced.
    [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]
  • Draupadi and Dhrishtadyumna
    דראופדי http://img2.tapuz.co.il/CommunaFiles/34934883.pdf دراوبادي دروپدی द्रौपदी د ر وپد ی http://uh.learnpunjabi.org/default.aspx द्रौपदी ਦਰੋਪਤੀ http://h2p.learnpunjabi.org/default.aspx دروپتی فرشتہ ਦਰੋਪਤੀ ਫ਼ਰਰਸ਼ਤਾ http://g2s.learnpunjabi.org/default.aspx DRUPADA… Means "wooden pillar" or "firm footed" in Sanskrit. In the Hindu epic the 'Mahabharata' this is the name of a king of Panchala, the father of Draupadi and Dhrishtadyumna http://www.behindthename.com/name/drupada DRAUPADI Means "daughter of DRUPADA" in Sanskrit. http://www.behindthename.com/name/draupadi Draupadi - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Draupadi Draupadi From Wikipedia, the free encyclopedia Draupadi (Sanskrit: 6ौपदी , draupad ī, Sanskrit pronunciation: [d ̪ rəʊ pəd̪ i]) is described as the chief female Draupadi protagonist or heroine in the Hindu epic, Mahabharata .[1] According to the epic, she is the "fire born" daughter of Drupada, King of Panchala and also became the common wife of the five Pandavas. She was the most beautiful woman of her time. Draupadi had five sons; one by each of the Pandavas: Prativindhya from Yudhishthira, Sutasoma from Bheema, Srutakarma from Arjuna, Satanika from Nakula, and Srutasena from Sahadeva. Some people say that she too had two daughters after the Upapandavas, Shutanu from Yudhishthira and Pragiti from Arjuna although this is a debatable concept in the Mahabharata. Draupadi is considered as one of the Panch-Kanyas or Five Virgins. [2] She is also venerated as a village goddess Draupadi Amman. Draupadi,
    [Show full text]
  • Sanskar Gurukul Weekly Update
    Sanskar Gurukul Weekly Update Class Name: Bhargava Week# 20: February 22nd, 2015 General Assembly Sridhar Uncle started the GA with three Omkars followed by the Shanti Mantra. This was followed by a chanting of the Shri Guru Stotram. Two volunteers from Valmiki class explained the meaning of the 6th verse of the Gita Dhyanam after everyone chanted the first five verses. Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa; Shalyagraahavatee kripena vahanee karnena velaakulaa; Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee; Sotteernaa khalu paandavai rananadee kaivartakah keshavah. With Kesava (Lord Krishna) guiding them (navigating the boat), the Pandavas crossed the battle-river, whose banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was the king of Gandhara, whose crocodile was Salya, whose current was Kripa, whose billow was Karna, whose terrible alligators were Vikarna and Asvatthama, whose whirlpool was Duryodhana. This situation applies in our everyday life. As we live our lives, we will encounter, lots of problems (just like the Pandavas did). There will be lots of obstacles, but staying focused and keeping faith will help us overcome them. Class We started the class with the chanting of the Shishyaanushaasanam. Narada class joined us! Then we continued on to the Mahabharatha. In Dwaitavana, after the departure of sage Maitreya, the Pandavas settle in and as the argument between Yudhistira, Draupadi and Bheema about revenge and the time to act finishes, age Veda Vyasa visits them. He assures them that Yudhistira’s path to live out the 12 years of exile and the year of disguise, is the right way, besides with such great warriors on the Kaurava side, such as Radheya, Drona and Bheeshma, all students of Sage Bhargava and blessed with divine astras, the Pandavas as they were today wouldn’t stand a chance.
    [Show full text]
  • Year III-Chap.3-MAHABHARATA
    CHAPTER THREE Pandavas in MAHABHARATA Year III Chapter 3-MAHABHARATA CHANDRA VAMSA The first king of the race of the Moon was PURURAVAS His great grandson l KING YAYATI His sons l l l KING PURU KING YADU One of his descendants His descendants were called Yadavas l l KING DUSHYANT LORD KRISHNA His son l KING BHARATA – one of his descendants l KING KURU One of his descendants l KING SHANTANU His sons l l l l CHITRANGAD VICHITRAVIRYA BHEESHMA His sons l l l DHRITARASHTRA PANDU His 100 sons called after King Kuru as His five sons called after him as l l KAURAVAS PANDAVAS l Arjuna’s grandson KING PARIKSHIT 44 Year III Chapter 3-MAHABHARATA MAHABHARATA Mahabharata is the longest epic poem in the world, originally written in Sanskrit, the ancient language of India. It was composed by Sage Veda Vyasa several thousand years ago. Vyasa dictated the entire epic at a stretch while Lord Ganesha wrote it down for him. The epic has been divided into the following: o ADI PARVA o SABHA PARVA o VANA PARVA o VIRATA PARVA o UDYOGA PARVA o BHEESHMA PARVA o DRONA PARVA o KARNA PARVA o SALYA PARVA / AFTER THE WAR ADI PARVA The story of Mahabharata starts with King Dushyant, a powerful ruler of ancient India. Dushyanta married Shakuntala, the foster-daughter of sage Kanva. Shakuntala was born to Menaka, an apsara (nymph) of Indra's court, and sage Vishwamitra. Shakuntala gave birth to a worthy son Bharata, who grew up to be fearless and strong. It was after his name India came to be known as Bharatavarsha.
    [Show full text]
  • A History of Sanskrit Literature
    A History of Sanskrit Literature Author: Arthur A. MacDonell Project Gutenberg's A History of Sanskrit Literature, by Arthur A. MacDonell This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: A History of Sanskrit Literature Author: Arthur A. MacDonell Release Date: December 5, 2012 [EBook #41563] Language: English *** START OF THIS PROJECT GUTENBERG EBOOK A HISTORY OF SANSKRIT LITERATURE *** Produced by Jeroen Hellingman and the Online Distributed Proofreading Team at http://www.pgdp.net/ for Project Gutenberg (This file was produced from images generously made available by The Internet Archive/American Libraries.) A HISTORY OF SANSKRIT LITERATURE By ARTHUR A. MACDONELL, M. A., Ph. D. Of Corpus Christi College, Oxford Boden Professor of Sanskrit and Fellow of Balliol New York D. Appleton and Company 1900 PREFACE It is undoubtedly a surprising fact that down to the present time no history of Sanskrit literature as a whole has been written in English. For not only does that literature possess much intrinsic merit, but the light it sheds on the life and thought of the population of our Indian Empire ought to have a peculiar interest for the British nation. Owing chiefly to the lack of an adequate account of the subject, few, even of the young men who leave these shores every year to be its future rulers, possess any connected information about the literature in which the civilisation of Modern India can be traced to its sources, and without which that civilisation cannot be fully understood.
    [Show full text]
  • She Who Must Be Obeyed Draupadi : the Ill-Fated One
    Part IV: Five Holy Virgins, Five Sacred Myths She Who Must Be Obeyed Draupadi : The Ill-Fated One Pradip Bhattacharya Draupadi’s emergence by Aditi In the first two parts of this quest we explored three of the five kanyas, Ahalya, Tara, and Mandodari of the Ramayana, seeking to understand what makes them so special and, while en-route Pritha-Kunti, discovered in the Mahabharata her grandmother-in-law Satyavati, another remarkable woman sharing features that characterise the kanya. In the third instalment, we saw the remarkable character of Kunti, the first recorded instance of a redoubtable Single Mother. Now we meet the last of the five “virgins,” the heroine of the Mahabharata: Draupadi. To help us through the thickly interwoven maze of relationships, let us lay out the broad linkages: The sage Parashara forces blind Dhritarashtra born from Shura of the Yadavas of himself on the fisher-girl, Ambika who shut her eyes in Mathura Pritha, whom he Matsyagandha-Satyavati, who is aversion during intercourse and gifts away in childhood to his ferrying him across the Yamuna pale (jaundiced) Pandu from childless friend Kuntibhoja who Krishna (dark) Dvaipayana (born- Ambalika who became pale from renames her Kunti. The sage on-an-island) Vyasa. shock at Vyasa’s ugliness. Durvasa gives her an incantation Shantanu, king of Hastinapura, Satyavati, therefore, insists that (mantra) whereby she can marries Ganga Devavrata- Ambika make good her lapse but summon anyone, even a god, for Bhishma, who abjures the throne the princess sends in her maid begetting a son. To experiment, and vows celibacy so that to Vyasa instead Vidura the she invokes the sun god Satyavati agrees to marry his veritable soul of righteousness.
    [Show full text]
  • Bhima and Hanuman
    " " CHAPTER XXXVI llS to bear the separation better. Can YOll suggest where we could go?" BHIMA AND HANUMAN Dhalllnya described many forests and holy places, The Pandavas went rOllnd those places DRAUPADI used to • complain frequently: "This 1 to relieve themselves to some extent from the pangs , Kamyaka forest is, 1I0t heauHfll1 withoiit Arjuna. ... of separation. They spent many years in this find no joy in life in the absence of Arjuna." pilgrimage and in listening to the traditions which The other Pandavas shared Draupadi's wret­ sanctified each shrine. Draupadi would often feel ccedness at separation from Arjuna, who had gone exhausted by having to traverse mountains and to the Himalayas in quest of divine weapons. forests. Bhima, sometimes helped by his son Bhimasena told Draupadi: "Blessed lady, 1 Ghatotkacha, would serve and enconrage them and myself feel the same about Arjuna and what you say make their labours easy. makes me thrill with love and sympathy. Bereft In the course of their wanderings through the of Arjuna, this beautiful forest seems desolate. My Himalayan regions they came to a terrible forest mind can know no peace without seeing Arjuna. where the path was rugged and steep. Yudhishthira Sahadeva, how do YOIl feel?" was worried and told Bhima that the way would Sahadeva said: "This hermitage seems to be greatly distress Draupadi but that he himself would empty without Arjuna. We shall try whether a go on accompanied by Nakula and the sage change of scene will help us to bear the pain of Lomasa. He suggested that Bhima and Sahadeva separation better." should stay behind at Gangadwara with Draupadi.
    [Show full text]
  • Adi Parva Chapter One Maharaja Shantanu Marries the Celestial
    Adi Parva Chapter One Maharaja Shantanu Marries the Celestial Ganga According to the historical records of this earth, there once lived a King named Maharaja Shantanu, the son of Pratipa, who took his birth in the solar dynasty and was considered naradeva, the manifest representative of the Supreme Lord on earth. His fame and rule extended to all parts of the world. The qualities of self- control, liberality, forgiveness, intelligence, modesty, patience and power always resided this exalted emperor. His neck was marked with three lines like a conchshell, and his shoulders were broad. In prowess He resembled a maddened elephant. Above all these qualities, he was a devoted servant of Lord Vishnu, and therefore he was given the title, "King of kings". Once when Maharaja Shantanu, that bull among men, was wandering in the forest, he came upon a place frequented by the Siddhas and Charanas (a class of heavenly demigods). There he saw an angelic woman who appeared like the goddess of fortune herself. In truth, she was the personification of the river Ganges. She was glancing at the monarch with her youthful longing eyes, and Maharaja Shantanu became attracted to her. He then approached her inquiring, "O beautiful woman, are you from the race of the Gandharvas, Apsaras, Yakshas, Nagas or the human race? As yet I have no queen, and your birth appears divine. Whatever your origin, O celestial beauty, I request you to become my wife." The beautiful apsara (celestial maiden) then smilingly replied, "O King, I shall become your wife and obey your commands, but there are certain conditions.
    [Show full text]