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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. -
UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title Texts, Tombs and Memory: The Migration, Settlement and Formation of a Learned Muslim Community in Fifteenth-Century Gujarat Permalink https://escholarship.org/uc/item/89q3t1s0 Author Balachandran, Jyoti Gulati Publication Date 2012 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Texts, Tombs and Memory: The Migration, Settlement, and Formation of a Learned Muslim Community in Fifteenth-Century Gujarat A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in History by Jyoti Gulati Balachandran 2012 ABSTRACT OF THE DISSERTATION Texts, Tombs and Memory: The Migration, Settlement, and Formation of a Learned Muslim Community in Fifteenth-Century Gujarat by Jyoti Gulati Balachandran Doctor of Philosophy in History University of California, Los Angeles, 2012 Professor Sanjay Subrahmanyam, Chair This dissertation examines the processes through which a regional community of learned Muslim men – religious scholars, teachers, spiritual masters and others involved in the transmission of religious knowledge – emerged in the central plains of eastern Gujarat in the fifteenth century, a period marked by the formation and expansion of the Gujarat sultanate (c. 1407-1572). Many members of this community shared a history of migration into Gujarat from the southern Arabian Peninsula, north Africa, Iran, Central Asia and the neighboring territories of the Indian subcontinent. I analyze two key aspects related to the making of a community of ii learned Muslim men in the fifteenth century - the production of a variety of texts in Persian and Arabic by learned Muslims and the construction of tomb shrines sponsored by the sultans of Gujarat. -
Bhagavata Purana
Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary -
|| Om Namo Bhagavate Vasudevaya || 1) the Two Krishnas – Vasishta
|| Om Namo Bhagavate Vasudevaya || 1) The two Krishnas – Vasishta Krishna and Yadava Krishna – consecrated Dharmaraja as the Emperor and Bhimasena as the crown-prince in the presence of Vipras. They made them happy through their blessings. 2) At that moment, an extremely evil Rakshasa, known as Charvaka, appeared as a Tridandi Sanyasi and condemned Yudhisthira saying – “Brahmanas are berating you”. 3) Listening to those words, Dharmaraja became sorrowful. Seeing this, Vipras cursed that Charvaka saying – “You are saying that we berated him even when we have not done so. Therefore may you be burnt to ashes immediately”. As soon as they said thus, that great sinner was burnt to ashes. 4-5) When that charlatan in the guise of a Sanyasi was burnt thus, Sri Krishna, the best amongst the Vrishnis, told a sorrowful Dharmaraja – “He was not a Yati. He was a great sinner who was always engaged in cruel acts. He was a lowly Rakshasa who was a friend of Duryodhana. He has now been killed by the Munis. Therefore, do not grieve. You have done whatever you had to do”. When he spoke thus, Yudhishthira gathered a little comfort and donated wealth to Brahmanas with devotion and pleased them. 6) Dharmaraja provided comfort to his relatives, citizens, refugees and the others. He gave them wealth abundantly. He took care of them like his children. 7) Dharmaraja thought about the killing of Bhishma, Drona, Karna and Duryodhana and, burning with regret, decided to give up his Kingship. 8) When his brothers, Draupadi and Brahmanas advised him regarding Dharma, he still (refused and) asked Bhima not to advise him. -
Alauddin Khalji's Conquest of Malwa
Alauddin Khalji's conquest of Malwa Alauddin Khilji: the greatest ruler of the Khilji Dynasy in India! Alauddin Khilji (d.o.b. unknown-1316) was the greatest ruler of the Khilji Dynasy in India. During his reign, he successfully invaded 6 territories, conquering all of these territories in Northern India. Khilji also conquered territories in Southern India as well. After all of the conquests of India, he took control of all of the nobility. Khilji died of edema. Alauddin Khilji was born in Delhi in 1266 CE, lived his entire life in the Indian subcontinent, and ruled as sultan of Delhi from 1296 CE â“ 1316 CE. By any definition, he would have to be called an Indian monarch, not a foreign invader. As a ruler, he would prove himself to be one of Indiaâ™s greatest warrior kings and one of the worldâ™s great military geniuses. Khilji greatly expanded the empire that he inherited from his uncle, Sultan Jalaluddin Khilji, after killing him. Many of his conquests were of kingdoms ruled by Hindu kings, including Chittor, Devgiri, Warangal (from where he acquired the famous Kohinoor diamond), Gujarat, Ranthambore, and the Hoysala and Pandya kingdoms. In 1299, the Delhi Sultanate ruler Alauddin Khalji sent an army to ransack the Gujarat region of India, which was ruled by the Vaghela king Karna. The Delhi forces plundered several major cities of Gujarat, including Anahilavada (Patan), Khambhat, Surat and Somnath. Karna was able to regain control of at least a part of his kingdom in the later years. However, in 1304, a second invasion by Alauddin's forces permanently ended the Vaghela dynasty, and resulted in the annexation of Gujarat to the Delhi In 1305, the Delhi Sultanate ruler Alauddin Khalji sent an army to capture the Paramara kingdom of Malwa in central India. -
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. -
Unit 10 Western and Central India
UNIT 10 WESTERN AND CENTRAL INDIA Structure Objectives Introduction The Rise of Rajput Dynasties Origin Legends: Their Political Implications Distribution of Political Authority 10.4.1 Prolifuat:mn of Rajput Clans 10.4.2 Formation of Lineage Power 10.4.3 Process of Rising in Social Status Consolidation of Lineage Power Nature and Structure of Polity 10.6.1 Political Instability 10.6.2 Bureaucratic Structure I 10.6.3 Lineage State and Feudal Polity Let Us Sum up Key Words Answers to Check Your Progress Exercises OBJECTIVES After studying this Unit you will: know about how various political power configurations emerged in Western and Central India, understand the nature of the distribution of political authority as well as the. structure of polity, and be able to analyse the patternsof the formation of political powers rnd their consolidation. INTRODUCTION In conventional studies on Indian polity there is greater stress on the genealogy of the ruling dynasties and chronology of their rules. Changes in polity are mostly conceived as chadges represented by dynastic shifts. In view of the inadequacy of this framework, recent studies on the polity have attempted to view the ancient and medieval polity from the perspective of possible processes which were in operation. There is a marked emphasis now on themes such as state formation, structure of polity, nature of power and political control, etc. However generalization at sub- continental level need to be,probed further from a microscopic point of view. In this Unit we shall know about the emergence and evolution of regional polity in Western and Central ~n'dia.This region comprises modern states of Rajasthan, Gujarat and most of Madhya Pradesh. -
Traditional Indian Religious Streets: a Spatial Study of the Streets of Mathura
Frontiers of Architectural Research (]]]]) ], ]]]–]]] Available online at www.sciencedirect.com Frontiers of Architectural Research www.keaipublishing.com/foar RESEARCH ARTICLE Traditional Indian religious streets: A spatial study of the streets of Mathura Meeta Tandonn, Vandana Sehgal Faculty of Architecture, Dr. A.P.J. Abdul Kalam Technical University, Lucknow, India Received 4 May 2017; received in revised form 18 September 2017; accepted 3 October 2017 KEYWORDS Abstract Street; Streets determine the spatial characteristics of a city and are its most important element. They Spatial qualities; retain their unique identity by depicting their own sense of place and provide psychological and Religious precincts; functional meaning to people's lives. Traditional streets, located in the heart of a city and Physical where religious buildings are situated, are visited by numerous pilgrims daily and should be characteristics assessed for their physical features and spatial qualities. This study aims to investigate the character of one of such streets, Vishram Bazaar Street, which is a commercial street where the famous Dwarkadhish temple of Mathura is located. This study, therefore, aspires to uncover the spatial qualities of the street in terms of its physical characteristics based on the tool given by Reid Ewing, Clemente, and Handy, which includes imageability, enclosure, human scale, transparency, and complexity, and to establish the relevance of these qualities in Indian religious streets. The methods used for data collection are literature reviews, on-site documentation (field notes, photographs, and videos), visual assessment, and questionnaire surveys. & 2017 The Authors. Production and hosting by Elsevier B.V. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). -
A Study of Epic of Mahabharata
WOMEN, SELFHOOD AND SOCIAL INSTITUTIONS:... Man In India, 97 (26) : 495-506 © Serials Publications WOMEN, SELFHOOD AND SOCIAL INSTITUTIONS: A STUDY OF EPIC OF MAHABHARATA Jayashree Ambewadikar* Abstract: The epic of Mahabharata is an important and as old as 4-8 BCE that narrates about the Kuru dynasty, Kurukshetra War and also the philosophical and devotional aspects of life cycle. The epic has central contribution of women in all aspect of life. Here the question is how do we locate women in the social institutional framework and what is their selfhood in the whole epic. This paper tries to study this issues with theoretico-analytical framework of socio-anthropological, indological and feminist perspective to analyse location of women in the social institutions like family, marriage, kinship, caste system/varna system, education, polity and economy along with existence of customs, traditions, organisations etc. to be strictly followed by women and at the same time analyse how women’s selfhood is evolved within the structure of power and authority throughout the epic of Mahabharata. Keywords: Women, Selfhood, Power, Social Institutions, Mahabharata, India. INTRODUCTION The epic Mahabharata is an important epic in the world and as old as 4-8 BCE. Mahabharata is not the product of one or a few authors, but the results of the combined efforts of poets of many generations. The epic narrates the Kuru dynasty, the Kurukshetra War and also philosophical and devotional aspects of life cycle. The epic is about the struggle of succession for the Kuru dynasty of Hastinapura. The fight of succession is between the two branches of the Kuru family. -
Sreekrishna Jayanthi Kunnathurmedu Sreekrishna Temple
SREEKRISHNA JAYANTHI KUNNATHURMEDU SREEKRISHNA TEMPLE Panchayath/ Municipality/ Palakkad Corporation LOCATION District Palakkad Nearest Town/ Indira Gandhi Municipal Stadium- 400 m Landmark/ Junction Nearest Bus station Kalmandapam bus stop – 1.2 km Nearest Railway Palakkad railway station – 2km station ACCESSIBILITY Nearest Airport Coimbatore International Airport –60 Km Balamurali trust, Sree Krishna Temple Rd Contact : 0491 3204883 Kunathurmedu Mobile : 094473 54247 Palakkad Email : [email protected] CONTACT Kerala -678013 Website : www.balamuralitrust.com DATES FREQUENCY DURATION TIME August Annual 10 days ABOUT THE FESTIVAL (Legend/History/Myth) Sri Krishna Jayanti marks the celebration of the birth of Bhagavan Sri Krishna. Lord Sri Krishna was born on the 'Rohini' nakshatram (star) on Ashtami day. The festival Sri Krishna Jayanti is also known as Gokulashtami and Janmashtam. The actual day of celebration can be on two different days as the star 'Rohini' and Ashtami may not be on the same day. This occurs between August and September on the Christian calendar. According to mythology, Krishna was the eighth child of Princess Devaki and her husband Vasudeva who belonged to the Yadava clan of Mathura. Devaki's brother Kansa, who was the king of Mathura at that time, killed all children that were given birth by Devaki in order to prevent him from a prediction that said that Kansa would be killed by Devaki's eighth son. When Krishna was born, Vasudeva took baby Krishna to his friend's house in Gokul, a district in Mathura. Thereafter, Krishna was brought up by Nanda and his wife Yashoda at Gokul. According to traditional sources, the Janmashtami is observed on the day when the Ashtami Tithi occurs at midnight. -
Aryan Tribes, and on the 'Rājput'
295 ART. X.—Notes on the Origin of the 'Lunar' and 'Solar7 Aryan Tribes, and on the ' Rajput' Clans. By B. If. BADEN-POWELL, C.I.E., M.E.A.S. BY way of explanation, I may be permitted to say that having been for some time engaged on an inquiry into the history of the various kinds of Indian landlord tenure,1 not as a matter of theory, but on the basis of local facts, it became necessary to consider the origin and distribution of the tribes or clans to which the landlord classes most commonly belong. A number of notes were thus accumulated ; and I thought it might be useful to put them together, much more in the hope of receiving correction, and of thus gaining information, than with the design of imparting it. It at once appears, as regards Northern India, that of the superior proprietor class when ' Hindu,' or at least originally Hindu, a large proportion belongs to the tribes known as 'Rajput.' Some of the higher families, however, now resent being so designated, and call themselves 'Kshatriya.'2 The latter name,- again, is usually understood to have reference to the military and ruling caste of ancient times, 1 Which I hope eventually to publish in continuation of my study of the Indian village communities and their tenures. 2 Or in the spoken form Chatri. This, in fact, is the equivalent of 'Kshatriya,' and not the word Khatri, which is also in use but indicates quite another caste. The latter has no real connection with the old military order, though sometimes attempts are made to assert such a connection. -
CHAPTER V Solapur Under the Yadavas of Devagiri CHAPTER V
CHAPTER V Solapur Under The Yadavas of Devagiri CHAPTER V SOLAPUR UNDER THE YADAVA OF DEVAGIRl After the fell of Chalukyas of Kalyani, the Yadavas of Devagiri rose to power. The Yadavas ruled over Maharashtra, Andhra Pradesh and Northern Karnataka. Solapur and adjoining area were under the control of Yadavas of Devagiri. Some inscriptions of Yadavas of Devagiri are found in Solapur area as well as in Pandharpur. Siddeswar temple and Kudal Sangam achieved importance since 12th century A.D. The early history of the Yadavas is shrouded in some obscurity It seems that the Yadavas were first known as Seunas and their dominion was called Seunadesa. The Sangamner copper plate of Yadava Billama II and Hemadri also testifies that the Seunadesa was known after the name of Seunachandra,1 who was the son of Dridhapatara. Seunadesa was the name given to the region extending from Nasik to Devagiri. In the introduction to Hemadri’s Vratakhanda Devagiri was situated in Seunadesa and that the latter was located on the border of Dandakaranya. The Kalegaon inscription of Yadava Mahadeva shows that the country founded by Driklaputra was extended by Seunachandra of both the banks of Godavari so as to include the modem districts of Aurangabad and east and west Khandesh together with portions of Ahmednagar and Nasik. As the record of dynasty traced its descent from the puranic hero Yadu its rulers were better known as Yadavas although the work Seuna was not totally forgotten. The 1 Epigraphies Indies II. p.218. -88- Muslim Historians knew them as Yadavas and Prataprudriya of Vidyanatha refers to them as Yadava king of Seuna country.2 ORIGIN OF THE YADAVA FAMILY: The early history of the Yadava dynasty is found in the epigrsphic records of its rulers as well as in the introduction to the Hemadri Vratakhanda, Most of the inscriptions of the Yadavas originated from the holy Vishnu’s lineage.