DOCSLIB.ORG

APPENDIX : a ®He Vidyadhara-S

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
APPENDIX : a ®He Vidyadhara-S APPENDIX : A ®he Vidyadhara-s C x o Vidyadharas : To convince Vasudeva of the noble origin of Princess Kilajasa who had attracted the attention of Vasudeva in the guise of a matamga maiden Queon Hirannavati tells the story of the genesis of the Vidyadhara race of which Nami and VinawL were tiie founders^. The story tells that Nami and Vinaiai who hailed from the family of Usabha were not present at the time when Usabha, before his renunciation, distributed his kingdom among his hundred sons. After coming to know of the distribution, both the princes attended Usabha v;hile he was practicing penance, vri.th deep devotion and a conviction that the lord would give them their share in some form, though it was pretty late. Dharana the lord of serpents, seeing the futility of their service but at the same time pleased with their devotion towards the lord, gi-w»e them the over lordship of the two rows of mt. Veyaddha. as it WdS not possible to t ascend these on foot, he bestowed upon them loves which enabled them to fly in the air. He also advised them to T bring with the help of lo/es, people from various r countries, as their subjects. The various loVes which wer| 1. Vh(P), 163-64. 42-1 wielded before them by the Gamdhavvas and Pannagas were r fotty eight thousand in number and included lo/es like Maharohini, Pannatti, Gori. Vi.i;nutnai and others. ’T' After the investiture of loVes, Nami and Vinami ft* M got constructed Aahaneuracakkavala and other forty nine cities on the southern slope, of Veyaddha and Gaganavallaha and fifty nine on the nothern slope, respectively. For these cities, citizens were brought from different countries (janavaya) after which the new countries on Veyaddha were named. The princes also divided their subjects according to the loH*es they wielded into different nikayas. Such T - sixteen nikayas named after the loj^es were : (i) Gorika, (ii) Manupuvvaga, (iii) Gamdhara, (iv) Manava, (v) Kesigapuvvaga, (vi) Bhumitumdaga, (vii) Mulaviriya (viii) Samkukka, (ix) Pamduga. (x) Kalageya, (xi) Mayamga (xii) Pawaeya, (xiii) VairLsalaya, (xiv) Pamsumuliga, (xv) RukkhamvTytliya and (xvi) Kalakesa. These sixteen nikayas were divided into two groups of consisting of eight nikayas (vibhatta atthaatta ya nikaya). In every city of the Vidyadhg.ra kingdom the image of lord Usabha along with that of the respective deity of the loyes (vi.i.iahivai) was consecrated in the general assembly hall (Sabha). C2.'X This, however, never meant that Vid~/adharas T* ] had a sort of ■, rjoropoly over the magical loi^es . These 2 were within the reach of Jaina monks , and sometimes even of thieves^. The division of the Vidyadharas into various - r nikayas according to the lo'/es they mastered, has also been' referred to in the Vh(M). In fact Dharmasena gani, the author of the Vh(M), refers to the passage of the Vh(P) t I which is called ^Padhamellfcaga Kamda^ , He, however, misinterprets the passage. As seen earlier, the sixteen Vi.lianikayas were divided into two groups, each one of which comprised eight nikayas. Dharmasena gani enumerates eight nikayas as Gorika, Gamdharika, Manaviyaka, Kesigapuvvaga ShumituiTidaga, Mulaviriya and Samkuya - the eighth one missing - and says that the Vh(P) gives a sub-division of each one of these eight nikayas into eight nikayas and thus 1. Any magical loi^e,erg. of controlling a serpent was called vijja; Vh(P),125. 2. ?h(P), 12g; JambusajJi, even before becoming a monk, was r having some lo^e. 3. VhlB*),7; a sefvant in the palace of king, Vairasena could fly in the air; Vh(P}, 173. 4. Vh(M), 1.126. making the number of nikayas to sixty four^. fhe sixty four groups according the author of the Vh(M)had different emblems and ways of practising ai;Isterities for the Y . ^ 2 acquirement of loVes (vi.1.1 ana puraccaranavihi) . Some of the glimpses of the life of Vidyadharas can be noted in the Vh(P) and the Vh(M). As noted earlier the Vidhadharas formed themselves into various nikayas. These nikayas as can be seen from the story of Nila.jasa played an important role in the kingdoms of the Vidyadharas. The elders in the nikayas (nikaya vuddha) in cases of disputes even royal families were referred to as judges. A dispute pertaining to matrimony was taken to the ^elders and their judgement on the matter was taken to be final^. The Vh(M) also refefs to the assembly where a OVeY Vidyadhara king presiding a Sabha of the Vidyadharas solved disputes brought before the Sabha. Such a sabha has been described in one place as painted in white and having inside it an im.age of the god Dharana. Any one who supposed himself to be wronged, beat a drum (dheri) placed in the hall with a stick (thuna) to call the members of the 1. Atthattha bheda evam causatthi feabheda padhamellage — • « II ■■II • • I II — — ^ . 1 1 ■ «i i«» I - m • — — — ■ - - ■ ■■' ^1 - ■■ • I II I ■ Kamde ruvitar Vh(M), 1.126 2. Ibid. 3. Vh(F), IgO.lSl. assembly (sabhasada) to listen to his case and give judgement^. It has been noted elsewhere that the Vidyadharas were generally beantiful and Vasudeva was so much beautiful, that he was taken to be a Vidl^iadhara by strangers. Some information about the outward appearance of the Vidyadharas can be had from the Vh. A Vidyadhara dressed himself in such a fashion 2 that he sometimes looked like a juggler (imda.jaliya) . Vidhadhara Amitagati has been described to wear a yellow garment (^lyambara) and some ornaments^; while VidyadhaVi Mehamala, like Amitagate, was wearing only one garment (ekkavasana) of red colour (rattarrisuya) and had covered the rest of the body with sprouts of Asoka tree^’ The Vh(M) takes them virtually on par with gods (Suralogasamanabhavo-)^ Vi,1.1ahara.1ano )^the Vidyadharis have been described in one place to be so much beautiful as to create an illusion that they were nagakannas^. The dress 1. Vh(M), I.29a. 2. Vh(P), 195. 3. Ibid.; 139. 4. Ibid.; 73. 5. Vh(M),I.3. 6. Ibid.; II.232b. ( > 1 ^ S of the Vidyadhara depended on the nikaya of which he became -1 ~2 a member. Dresses of mayaniKavi.j.la and Kesiyavi.i'.la have been referred to. Vasudeva, as a Kesiya-Vi.I.jahara, wore an earring in his left ear, a crest on his head, a garland, a blue garment, and a golden necklace. He had also besmeared his body with white paste (dhavalakadamgaraga)^. The ornaments of the Vidyadhara princesses were not different from those viorn by the princesses from the royal families» A Vidyadhara princess has been described as wearing a sprout of Rattasoa■ r ^ f on the ear as a --kannapura, —‘---- ' fragr^jnt flowers in her mass of hair, and a tilaka of gold on the forehead^. One detail, very characteristic about the Vidyadharas and to be noted in the sculptures, is the way of their flying in the 'air. The Vidyadharis have been described as putting their hand round the neck of their beloveds (Kamthavalaggae) or as putting the hand on the shoulder of their partner^ after resting on his loins (Kakumdare). Vidyadhara-couples are depicted in a similar way in indian sculpture of contemporary period. 1. Vh(M), II.26a, 2. Ibid.r II.110b. 3. Ibid.r 4. tbid.r II2b.3a. 5. fbid.-r II.26b. 6. Ibid.^ I.23ar C2.4 In the story of Nami and Vinami of the Vh(P) given above it has already been made clear that the Vidyadharas worshipped Usabha, and Dharana, the king of Nagas. In the sejne story it is related how after attaining conciousness, Amitagati bathes in a pond and pays salutations in the direction of xvorth^'; it is not made clear in the story as to whom he adored by such an act. Reference is also made to a Vidyadhara couple which visited the mt, Sammeta to 2 pay reverence to Jaina monks , The Vh(M) gives more details about the festivals celebrated by the Vidyadharasr Vidyadharas celebrated an atthahiya-mahima on the slmanaga mountain in celebration of Y r investiture of the lot-es. The lo-/os, according to the Vh(M), were first given on this mountain (vi.i.ja-padhamapayana-bhumi The description of the celebration of this festival is similar to that of the mahakomudi celebration held in S a v a tth iT Another festival was that held in honour of Samjayamla the king of serpents (i.e. Dharana) the confluence of five 1, ?h(P), 139; See also the story of Jayamta and Samjayamtaj Vh(P), 251-253. 2. Ibid.r 214-15. 3. Vh(M), I 26a; The VhlP) f.163-64 which describes the incident of the invL-stiture does not refer to the place. G2q rivers (pamcanadi-Samgama)^« Still another was held on mt. Harikuda in honour of monk Hari, whose nisihiya was on this mountain, and^j^Jinaraadana. The Vidyadharas are said to have iiv worshipped regularly a pool resided^by a naga deity. The story behind this tradition was that in ancient times there was a king by name Sarrmadadeva. He, at the end of his career, deposited his magical sword and shield with the naga deity. He also asked the deity to give his weapons to the ’hero’ (uttamapurisa) who worshipped the pool Vasudeva, in the Vh(M), is described to have got them^. As is clear from the story of Gamdhavvadatta, the Vidyadharas were human beings (manussamitta) and still could have contact with gods and demi-gods, As the Vidyadharas joined the gods in their praise of Vinh^ikumara, Tumburu and Narada were very much pleased with them, as a result of which they were bestowed vath proficiency in music (gamdhavva)^.
Load more

Recommended publications
  • Ramayana of * - Valmeeki RENDERED INTO ENGLISH with EXHAUSTIVE NOTES BY
    THE Ramayana OF * - Valmeeki RENDERED INTO ENGLISH WITH EXHAUSTIVE NOTES BY (. ^ ^reenivasa jHv$oiu$ar, B. A., LECTURER S. P G. COLLEGE, TRICHINGj, Balakanda and N MADRAS: * M. K. PEES8, A. L. T. PRKS8 AND GUARDIAN PBE8S. > 1910. % i*t - , JJf Reserved Copyright ftpfiglwtd. 3 [ JB^/to PREFACE The Ramayana of Valmeeki is a most unique work. The Aryans are the oldest race on earth and the most * advanced and the is their first ; Ramayana and grandest epic. The Eddas of Scandinavia, the Niebelungen Lied of Germany, the Iliad of Homer, the Enead of Virgil, the Inferno, the Purgatorio, and the Paradiso of Dante, the Paradise Lost of Milton, the Lusiad of Camcens, the Shah Nama of Firdausi are and no more the Epics ; Ramayana of Valmeeki is an Epic and much more. If any work can clam} to be the Bible of the Hindus, it is the Ramayana of Valmeeki. Professor MacDonell, the latest writer on Samskritha Literature, says : " The Epic contains the following verse foretelling its everlasting fame * As long as moynfain ranges stand And rivers flow upon the earth, So long will this Ramayana Survive upon the lips of men. This prophecy has been perhaps even more abundantly fulfilled than the well-known prediction of Horace. No pro- duct of Sanskrit Literature has enjoyed a greater popularity in India down to the present day than the Ramayana. Its story furnishes the subject of many other Sanskrit poems as well as plays and still delights, from the lips* of reciters, the hearts of the myriads of the Indian people, as at the 11 PREFACE great annual Rama-festival held at Benares.
    [Show full text]
  • Secondary Indian Culture and Heritage
    Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture.
    [Show full text]
  • Yonas and Yavanas in Indian Literature Yonas and Yavanas in Indian Literature
    YONAS AND YAVANAS IN INDIAN LITERATURE YONAS AND YAVANAS IN INDIAN LITERATURE KLAUS KARTTUNEN Studia Orientalia 116 YONAS AND YAVANAS IN INDIAN LITERATURE KLAUS KARTTUNEN Helsinki 2015 Yonas and Yavanas in Indian Literature Klaus Karttunen Studia Orientalia, vol. 116 Copyright © 2015 by the Finnish Oriental Society Editor Lotta Aunio Co-Editor Sari Nieminen Advisory Editorial Board Axel Fleisch (African Studies) Jaakko Hämeen-Anttila (Arabic and Islamic Studies) Tapani Harviainen (Semitic Studies) Arvi Hurskainen (African Studies) Juha Janhunen (Altaic and East Asian Studies) Hannu Juusola (Middle Eastern and Semitic Studies) Klaus Karttunen (South Asian Studies) Kaj Öhrnberg (Arabic and Islamic Studies) Heikki Palva (Arabic Linguistics) Asko Parpola (South Asian Studies) Simo Parpola (Assyriology) Rein Raud (Japanese Studies) Saana Svärd (Assyriology) Jaana Toivari-Viitala (Egyptology) Typesetting Lotta Aunio ISSN 0039-3282 ISBN 978-951-9380-88-9 Juvenes Print – Suomen Yliopistopaino Oy Tampere 2015 CONTENTS PREFACE .......................................................................................................... XV PART I: REFERENCES IN TEXTS A. EPIC AND CLASSICAL SANSKRIT ..................................................................... 3 1. Epics ....................................................................................................................3 Mahābhārata .........................................................................................................3 Rāmāyaṇa ............................................................................................................25
    [Show full text]
  • Newsletter of the Centre of Jaina Studies
    Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2017 Issue 12 CoJS Newsletter • March 2017 • Issue 12 Centre of Jaina Studies Members SOAS MEMBERS Honorary President Professor Christine Chojnacki Muni Mahendra Kumar Ratnakumar Shah Professor J. Clifford Wright (University of Lyon) (Jain Vishva Bharati Institute, India) (Pune) Chair/Director of the Centre Dr Anne Clavel Dr James Laidlaw Dr Kanubhai Sheth Dr Peter Flügel (Aix en Province) (University of Cambridge) (LD Institute, Ahmedabad) Dr Crispin Branfoot Professor John E. Cort Dr Basile Leclère Dr Kalpana Sheth Department of the History of Art (Denison University) (University of Lyon) (Ahmedabad) and Archaeology Dr Eva De Clercq Dr Jeffery Long Dr Kamala Canda Sogani Professor Rachel Dwyer (University of Ghent) (Elizabethtown College) (Apapramśa Sāhitya Academy, Jaipur) South Asia Department Dr Robert J. Del Bontà Dr Andrea Luithle-Hardenberg Dr Jayandra Soni Dr Sean Gaffney (Independent Scholar) (University of Tübingen) (University of Marburg) Department of the Study of Religions Dr Saryu V. Doshi Professor Adelheid Mette Dr Luitgard Soni Dr Erica Hunter (Mumbai) (University of Munich) (University of Marburg) Department of the Study of Religions Professor Christoph Emmrich Gerd Mevissen Dr Herman Tieken Dr James Mallinson (University of Toronto) (Berliner Indologische Studien) (Institut Kern, Universiteit Leiden) South Asia Department Dr Anna Aurelia Esposito Professor Anne E. Monius Professor Maruti Nandan P. Tiwari Professor Werner Menski (University of Würzburg) (Harvard Divinity School) (Banaras Hindu University) School of Law Dr Sherry Fohr Dr Andrew More Dr Himal Trikha Professor Francesca Orsini (Converse College) (University of Toronto) (Austrian Academy of Sciences) South Asia Department Janet Leigh Foster Catherine Morice-Singh Dr Tomoyuki Uno Dr Ulrich Pagel (SOAS Alumna) (Université Sorbonne Nouvelle, Paris) (Chikushi Jogakuen University) Department of the Study of Religions Dr Lynn Foulston Professor Hampa P.
    [Show full text]
  • Gods Or Aliens? Vimana and Other Wonders
    Gods or Aliens? Vimana and other wonders Parama Karuna Devi Jagannatha Vallabha Vedic Research Center Copyright © 2017 Parama Karuna Devi All rights reserved ISBN-13: 978-1720885047 ISBN-10: 1720885044 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Table of contents Introduction 1 History or fiction 11 Religion and mythology 15 Satanism and occultism 25 The perspective on Hinduism 33 The perspective of Hinduism 43 Dasyus and Daityas in Rig Veda 50 God in Hinduism 58 Individual Devas 71 Non-divine superhuman beings 83 Daityas, Danavas, Yakshas 92 Khasas 101 Khazaria 110 Askhenazi 117 Zarathustra 122 Gnosticism 137 Religion and science fiction 151 Sitchin on the Annunaki 161 Different perspectives 173 Speculations and fragments of truth 183 Ufology as a cultural trend 197 Aliens and technology in ancient cultures 213 Technology in Vedic India 223 Weapons in Vedic India 238 Vimanas 248 Vaimanika shastra 259 Conclusion 278 The author and the Research Center 282 Introduction First of all we need to clarify that we have no objections against the idea that some ancient civilizations, and particularly Vedic India, had some form of advanced technology, or contacts with non-human species or species from other worlds. In fact there are numerous genuine texts from the Indian tradition that contain data on this subject: the problem is that such texts are often incorrectly or inaccurately quoted by some authors to support theories that are opposite to the teachings explicitly presented in those same original texts.
    [Show full text]
  • Khaptad Region in Mythology
    Khaptad Region in Mythology - Shiva Kaj Shrestha Introduction: Himalayan territory as far west as Kashmir, It is very clearfromthe study of various Pauranic Singkiyang, Laddakh and Hindu Kush. The centre of and historical literature, that Khaptad of "Khecharadi Naga Loka was Mt. Kailash and Manasarovar Parvat" area was the cultural and religious centre of protected by Lord Shiva. The description of Naga lower part of "Manas Khanda". The upper part Loka denotes the upper catchment area of River included Mt. Kailash and Manasarovar (present day Sutlej. The third was "Yakshya Loka" covering Nari or Aali district along withGuge areas of South- Kumaun, Garhwal in the west and Doti, and Jumla Western Tibet). area in the east. Mr. Doval has based his study largely on Bhagwat Purana. It may be of great interest to the VallavaDoval, in his research article (Saptahik religious minded tcurists and research scholars to Hindusthan, 27 Jan. 1991) has tried to establish that know the fact that Khaptad-Malika area was the "Tribisripa" (Tibet) was inhabited by "Nordic" Aryans centre of Yakshya Loka where Lord Kubera had his and ruled by various "IndrasW-the king emperors of capital "Kanchan Puri" which probably was not very the Deva-Ganas. It is noteworthy that Dr. B. S. Guha far from "Alaka Puri" of Lord Indras. the famous historian- anthropologist of India and many other scholars are of the opinion that the Here, we arc concentrating more on Mansas ancient language of Vedas are highly influenced by Khanda of Skanda Purana, as this (Yet unpublished) "Nordic Aryan" language. (Please see "Prachin document is more informative.
    [Show full text]
  • CHAPTER V. Terracotta Plaques
    56 EXCAVATIONS AT PAHARPUR, BENGAL. CHAPTER V. Terracotta Plaques. Terracotta plaques.—The most numerous specimens of antiquity from Pahar- pur are the terracotta plaques, the vast majority of which numbering about 2,000 still lie in situ ; those found loose in the excavation are not less than 800 in .number. The terracotta art in India is as old as the Indus civilisation and in the alluvial plains of the Indus and the Ganges, it is but natural that the plastic qualities of the loam should have been fully utilised for the manufacture of cheap artifacts for domestic use and decorational purposes. The use of , stone, which is available in certain favoured localities, has only been possible in well- known centres of art such as Mathurit, Sarnitth and Bihar. From all the ex- cavated sites in Sind, the Punjab, the United Provinces and Bihar, the finds of terracotta toy animals and human figures have been as common as pottery. The decorative terracotta plaques of Paharpur have also their counterpart in the tiles from Harvanl in Kashmir, the plaques from Hanumangarh2 in Bikaner, the plaques decorating the surface of the StOpas at Mirpurkhas 3 in Sind, the big panels of the temples of Bhitargaon 4 in Cawnpore District and the large number of plaques found in a temple at Sahet Mahet. 5 There is closer similarity between the Sahet Mahet and the Paharpur plaques, but the richness, variety and exuberance of the material from Paharpur are unrivalled anywhere else. In Eastern India plaques of exactly similar type have been found at Maha- sthan6 in Bogra District, Sabhar 7 in .
    [Show full text]
  • Paper 7 INDIAN HISTORIOGRAPHY
    DDCE/SLM/M.A. Hist-Paper-VII Paper-VII INDIAN HISTORIOGRAPHY By Dr. Binod Bihari Satpathy 0 CONTENT INDIAN HISTORIOGRAPHY Unit.No. Chapter Name Page No Unit-I. Ancient Indian Historiography 1. Historical Sense in Ancient India, Idea of Bharatvarsha in Indian Tradition 2. Itihasa-Purana Tradition in Ancient India; Traditional History from the Vedas, Epics and Puranas 3. Jain Historiography and Buddhist Historiography Unit-II Medieval Indian Historiography 1. Historical Biography of Banabhatta and the Kashmir Chronicle of Kalhana 2. Arrival of Islam and its influence on Historical Tradition of India; Historiography of the Sultanate period – Alberuni’s –Kitab-ul-Hind and Amir Khusrau 3. Historiography of the Mughal Period – Baburnama, Abul Fazl and Badauni Unit-III. Orientalist, Imperial and colonial ideology and historian 1. William Jones and Orientalist writings on India 2. Colonial/ Imperialist Approach to Indian History and Historiography: James Mill, Elphinstone, and Vincent Smith 3. Nationalist Approach and writings to Indian History: R.G.Bhandarkar, H.C Raychoudhiri, and J.N.Sarkar Unit-IV. Marxist and Subaltern Approach to Indian History 1. Marxist approach to Indian History: D.D.Kosambi, R.S.Sharma, Romilla Thaper and Irfan Habib 2. Marxist writings on Modern India: Major assumptions 3. Subaltern Approach to Indian History- Ranjit Guha 1 ACKNOWLEDGEMENT It is pleasure to be able to complete this compilation work. containing various aspects of Indian historical writing tradition through ages. This material is prepared with an objective to familiarize the students of M.A History, DDCE Utkal University on the various aspcets of Indian historiography. This work would not have been possible without the support of the Directorate of Distance and Continuing Education, Utkal University.
    [Show full text]
  • The Rise, Decline and Renewals of Sramanic Religious Traditions Within
    .DE Edition 2 online magazine THE RISE, DECLINE AND RENEWALS OF SRAMANIC RELIGIOUS TRADITIONS WITHIN INDIC CIVILISATION WITH PARTICULAR REFERENCE TO THE EVOLUTION OF JAIN SRAMANIC CULTURE AND ITS IMPACT ON THE INDIC CIVILIZATION by BAL PATIL, Member, Maharashtra State Minorities Commission, Government of Maharashtra, Mumbai PAPER READ IN Conference on Religions in Indic Civilisation New Delhi December 18 -21, 2003 Organised by Centre for the Study of Developing Societies in collaboration with International Association for the History of Religions and India International Centre, New Delhi .DE Edition 2 online magazine content PRE-ARYAN ROOTS........................................................................................................... 4 MISLEADING STEREOTYPES ABOUT JAINISM........................................................ 5 CHANDRAGUPTA MAURYA AND JAINISM ................................................................ 6 RADHA KUMUD MOOKERJI AND CHANDRAGUPTA MAURYA........................... 7 ASHOKA & JAINISM.......................................................................................................... 9 R. THAPAR , AND HISTORICAL SOURCES IN PURANAS AND VEDAS................. 9 E. H. CARR: WHAT IS HISTORY?................................................................................. 10 PROF. M. WITZEL & VEDIC AND ITIHASA-PURANA TRADITION...................... 12 RIGVEDIC TEXTS LIKE TAPE RECORDED RECITATION? .................................. 13 FALSITY OF WITZEL’S VEDIC HISTORIOGRAPHY..............................................
    [Show full text]
  • Tales from the Bhagavatham Retold for Children
    See for the online version with illustrations http://www.bagavatham.org Tales from the Bhagavatham retold for Children By P.S. Krishna Iyer Price: Unpriced For Private Circulation Only BY THATHA Preface OM! NAMO BHAGAVATHE VASUDEVAYA Chapter 1 Sk 3 . Ch 15 - Slokam 30 Coming of Kapila Mother and Son Chapter 2 Sk 4 . Ch 6 - Slokam 32 The Great Daksha Yagam Chapter 3 Sk 4 . Ch 8 - Slokam 54 The Story of Dhruva Chapter 4 Sk 4 . Ch 16 - Slokam 16 The Story of Venan Prithu and Archis Chapter 5 Sk 4 . Ch 25 - Slokam 58 Prachinabarhis and His Sons the Prachetases The Allegory of King Puranjana Chapter 6 Sk 5 . Ch 5 - Slokam 1 Prachetas Daksha's Daughters Priyavrata Agnidhra and Purvajithi The Story of Nabhi Chapter 7 Sk 5 . Ch 8 - Slokam 1 The Story of Bharata Bharata the Brahmin Bharata and Rahugana Chapter 8 Sk 6 . Ch 2 - Slokam 15 Ajamila The Story of Ajamila Indra's Disrespect of Guru Narayana Kavacham The Strange Request of Devas to Dadichi The Battle Between Indra and Vritra How Indra Was Saved From The Sin Of Brahmahatya Chapter 9 Sk 7 . Ch 6 - Slokam 1 Prahlada Prahlada's Childhood The Story of Mayan, the Master Builder of The Asuras Varna Ashrama Dharmam Chapter 10 Sk 8 . Ch 2 - Slokam 1 Gajendra Moksham Previous History of The Elephant and Alligator Chapter 11 Sk 8 . Ch 7 - Slokam 1 The Great Churning The Coming Of Mohini The Great Deva Asura War Sri Siva's Illusion The Manwantaras And Revival Of Bali The Payovrita Chapter 12 Sk 9 .
    [Show full text]
  • Dance Imagery in South Indian Temples : Study of the 108-Karana Sculptures
    DANCE IMAGERY IN SOUTH INDIAN TEMPLES : STUDY OF THE 108-KARANA SCULPTURES DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Bindu S. Shankar, M.A., M. Phil. ***** The Ohio State University 2004 Dissertation Committee: Approved by Professor Susan L. Huntington, Adviser Professor John C. Huntington Professor Howard Crane ----------------------------------------- Adviser History of Art Graduate Program Copyright by Bindu S. Shankar 2004 ABSTRACT This dissertation explores the theme of dance imagery in south Indian temples by focusing on one aspect of dance expression, namely, the 108-karana sculptures. The immense popularity of dance to the south Indian temple is attested by the profusion of dance sculptures, erection of dance pavilions (nrtta mandapas), and employment of dancers (devaradiyar). However, dance sculptures are considered merely decorative addtitions to a temple. This work investigates and interprets the function and meaning of dance imagery to the Tamil temple. Five temples display prominently the collective 108-karana program from the eleventh to around the 17th century. The Rajaraja Temple at Thanjavur (985- 1015 C.E.) displays the 108-karana reliefs in the central shrine. From their central location in the Rajaraja Temple, the 108 karana move to the external precincts, namely the outermost gopura. In the Sarangapani Temple (12-13th century) at Kumbakonam, the 108 karana are located in the external façade of the outer east gopura. The subsequent instances of the 108 karana, the Nataraja Temple at Cidambaram (12th-16th C.E.), the Arunachalesvara Temple at Tiruvannamalai (16th C.E.), and the Vriddhagirisvara Temple at Vriddhachalam (16th-17th C.E.), ii also use this relocation.
    [Show full text]
  • Languages of India Being a Reprint of Chapter on Languages
    THE LANGUAGES OF INDIA BEING A :aEPRINT OF THE CHAPTER ON LANGUAGES CONTRIBUTED BY GEORGE ABRAHAM GRIERSON, C.I.E., PH.D., D.LITT., IllS MAJESTY'S INDIAN CIVIL SERVICE, TO THE REPORT ON THE OENSUS OF INDIA, 1901, TOGETHER WITH THE CENSUS- STATISTIOS OF LANGUAGE. CALCUTTA: OFFICE OF THE SUPERINTENDENT OF GOVERNMENT PRINTING, INDIA. 1903. CALcuttA: GOVERNMENT OF INDIA. CENTRAL PRINTING OFFICE, ~JNGS STRERT. CONTENTS. ... -INTRODUCTION . • Present Knowledge • 1 ~ The Linguistio Survey 1 Number of Languages spoken ~. 1 Ethnology and Philology 2 Tribal dialects • • • 3 Identification and Nomenolature of Indian Languages • 3 General ammgemont of Chapter • 4 THE MALAYa-POLYNESIAN FAMILY. THE MALAY GROUP. Selung 4 NicobaresB 5 THE INDO-CHINESE FAMILY. Early investigations 5 Latest investigations 5 Principles of classification 5 Original home . 6 Mon-Khmers 6 Tibeto-Burmans 7 Two main branches 7 'fibeto-Himalayan Branch 7 Assam-Burmese Branch. Its probable lines of migration 7 Siamese-Chinese 7 Karen 7 Chinese 7 Tai • 7 Summary 8 General characteristics of the Indo-Chinese languages 8 Isolating languages 8 Agglutinating languages 9 Inflecting languages ~ Expression of abstract and concrete ideas 9 Tones 10 Order of words • 11 THE MON-KHME& SUB-FAMILY. In Further India 11 In A.ssam 11 In Burma 11 Connection with Munds, Nicobar, and !lalacca languages 12 Connection with Australia • 12 Palaung a Mon- Khmer dialect 12 Mon. 12 Palaung-Wa group 12 Khaasi 12 B2 ii CONTENTS THE TIllETO-BuRMAN SUll-FAMILY_ < PAG. Tibeto-Himalayan and Assam-Burmese branches 13 North Assam branch 13 ~. Mutual relationship of the three branches 13 Tibeto-H imalayan BTanch.
    [Show full text]