Chapter 10 the Yadavas of Devagiri
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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. -
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 -
Gadre 1943.Pdf
- Sri Pratapasimha Maharaja Rajyabhisheka Grantha-maia MEMOIR No. II. IMPORTANT INSCRIPTIONS FROM THE BARODA STATE. * Vol. I. Price Rs. 5-7-0 A. S. GADRE INTRODUCTION I have ranch pleasure in writing a short introduction to Memoir No, II in 'Sri Pratapsinh Maharaja Rajyabhisheka Grantharnala Series', Mr, Gadre has edited 12 of the most important epigraphs relating to this part of India some of which are now placed before the public for the first time. of its These throw much light on the history Western India and social and economic institutions, It is hoped that a volume containing the Persian inscriptions will be published shortly. ' ' Dilaram V. T, KRISHNAMACHARI, | Baroda, 5th July 1943. j Dewan. ii FOREWORD The importance of the parts of Gujarat and Kathiawad under the rule of His Highness the Gaekwad of Baroda has been recognised by antiquarians for a the of long time past. The antiquities of Dabhoi and architecture Northern the Archaeo- Gujarat have formed subjects of special monographs published by of India. The Government of Baroda did not however realise the logical Survey of until a necessity of establishing an Archaeological Department the State nearly decade ago. It is hoped that this Department, which has been conducting very useful work in all branches of archaeology, will continue to flourish under the the of enlightened rule of His Highness Maharaja Gaekwad Baroda. , There is limitless scope for the activities of the Archaeological Department in Baroda. The work of the first Gujarat Prehistoric Research Expedition in of the cold weather of 1941-42 has brought to light numerous remains stone age and man in the Vijapuf and Karhi tracts in the North and in Sankheda basin. -
6, Admihistaation the Following Pages Aspire to Present the Picture
6 , ADMIHISTaATION The following pages aspire to present the picture of government machinery and its working in this region during the period under study. The task Is rendered easier, and the onus Is lightened by the eminent authorities on the subject who have, so far, iwltten on the administration of the various dynasties with which the present study Is con cerned. naturally It Is deemed proper to refrain from deal ing In details of the administrative machinery functioning fro® the Vakitaka period to that of the Yadavas. In the following pages, therefore, the administrative asoects, the Information about which we could deduce from the eplgraohs found In this region, are only dealt with. Our principal sources of information, in this connection, are therefore, m the statements made In the epigraphs. The information gleaned from the epigraphs found outside our academic Jurisdiction has also been made use of tw>, present a fuller and better persoective. All the data have been occasionally compared to the rules laid dovmr by the contemoorary Smrtl• writers and statements in the records of other contemporary dynasties. Accounts of the Muslim traders have also been 55 Utilized, If the picture of the administrative machinery presented below is not comoletej it does not mean that the machinery was defective or imperfect. It would simply mean that our scope is limited and we could not get adequate information to make it a complete one. Moreover it should be noted that the dynasties under study were ruling over extensive empires and this region was one of the parts of those. -
A Case Study of Cultural History of Harapanahalli in the Kannada Inscriptions of the Taluk”
www.ijcrt.org © 2018 IJCRT | Volume 6, Issue 2 April 2018 | ISSN: 2320-2882 “A case study of cultural history of Harapanahalli in the Kannada inscriptions of the taluk” Prof. M.Vijaykumar Asst Professor Government First Grade College – Harapanahalli Abstarct: Harapanahalli region played an important role keeping intact Kananda language and culture. It was center of various empires imporatnat ones being Western Chalukyas, Rashtrakutas,Vijayanagara. The present paper seeks to unravel these aspects through study of cultural history of Harapanahalli in the Kannada inscriptions of the taluk.The Western Chalukyas played an important role in art and cultrure development in the region.The Western Chalukyas developed an architectural style known today as a transitional style, an architectural link between the style of the early Chalukya dynasty and that of the later Hoysala empire. Most of its monuments are in the districts bordering the Tungabhadra River in central Karnataka. Well known examples are the theMallikarjuna Temple at Kuruvatti, the Kallesvara Temple at Bagali and the Mahadeva Temple at Itagi. This was an important period in the development of fine arts in Southern India, especially in literature as the Western Chalukya kings encouraged writers in the native language Kannada, and Sanskrit.Knowledge of Western Chalukya history has come through examination of the numerous Kannada language inscriptions left by the kings (scholars Sheldon Pollock and Jan Houben have claimed 90 percent of the Chalukyan royal inscriptions are in Kannada), and from the study of important contemporary literary documents in Western Chalukya literature such as GadaYuddha (982) in Kannada by Ranna and VikramankadevaCharitam (1120) in Sanskrit by Bilhana. -
|| 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. -
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. -
UNIVERSITY of MYSORE DEPARTMENT of STUDIES in ANCIENT HISTORY and ARCHAEOLOGY Dr
UNIVERSITY OF MYSORE DEPARTMENT OF STUDIES IN ANCIENT HISTORY AND ARCHAEOLOGY Dr. V. SHOBHA Telephone: (O):0821-2419613/2419618 (M): 9480475874 Assistant Professor and Chairman E-mail: [email protected] Manasagangotri MYSURU-570006 Date: 07-05-2016 M.A.-CBCS Credit Semester Code Course Hard Core/Soft core LTP Remarks Value M.A. I SEMESTER I 48601 A01 Cultural History of North India 3:1:0 4 - upto 1000 A.D. (HC) I 48602 A02 Indian Epigraphy (HC) 3:1:0 4 - I 48603 A03 Introduction to Archaeology (HC) 3:1:0 4 - I 48604 A04 World Civilizations (SC) 3:1:0 4 - I 48605 A09 Social Institutions of India (SC) 3:1:0 4 - M.A. II SEMESTER II 48611 B01 Historical Method (HC) 3:1:0 4 - II 48612 B02 Archaeology-Methods (HC) 3:1:0 4 - II 48613 B05 Indian Numismatics (SC) 3:1:0 4 - II 48614 B06 Indian Palaeography (SC) 3:1:0 4 -- II (OE) 48615 OE Chalukyas of Badami (OE) 3:1:0 4 M.A. III SEMESTER III 48621 C01 History of South India upto 1336 3:1:0 4 - A.D. (With reference to Polity) (HC) III 48622 C02 North Indian Art and Architecture 3:1:0 4 - (HC) III 48623 C04 Tourism in India (SC) 3:1:0 4 - III 48624 C05 Historical Archaeology of India 3:1:0 4 - (SC) III (OE) 48625 History of Karnataka (From 975 to 3:1:0 4 - 1336 A.D.) M.A. IV SEMESTER IV 48631 D01 Indian Pre and Proto History (HC) 3:1:0 4 - IV 48632 D02 South Indian Art and Architecture 3:1:0 4 - (HC) IV 48633 D03 PROJECT WORK (HC) 0:1:3 4 - IV 48634 D04 Museology (SC) 3:1:0 4 - IV (OE) 48635 Hoysala Art and Architecture 3:1:0 4 - 1 ANCIENT HISTORY AND ARCHAEOLOGY M.A.-CBCS SEMESTER-I CULTURAL HISTORY OF NORTH INDIA UPTO 1000 A.D. -
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. -
1 Component-I (A) – Personal Details
Component-I (A) – Personal details: 1 Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Outlines of Indian History Module Name/Title Major dynasties of south India (753 – 1300 ce) Module Id I C/ OIH/ 17 Pre requisites Knowledge in the political history of South India Objectives To study the history of major dynasties of South India and their contribution to Indian Culture Keywords Rashtrakutas / Chalukyas of Kalyani / Yadavas/ Kakatiya / Hoysala/ Pandya E-text (Quadrant-I) 1. Introduction The Political History of Deccan between 753 – 1300 CE was marked by the ascendency of the Rashtrakutas of Manyaketa, emergence of Chola power, the Chalukyas of Kalyani and their subordinates. One of the kingdoms that rose to power on the ruins of the Chaluykas of Badami was the Rashtrakutas. Later, the country south of Tungabhadra was united as one state for nearly two centuries under Cholas of Tanjore and Chalukyas of Kalyani. Towards the close of the twelfth century, the two major powers-the Cholas and Chalukyas of Kalyani had became thoroughly exhausted by their conflicts and were on their decline. Their subordinate powers were started to show their new vigor and were ready to take advantage of the weakening of their suzerains and proclaimed independence. The Yadavas of Devagiri, the Kakatiyas of Warangal, the Hoysalas of Dwarasamudra and the Pandyas of Madurai constitute important political forces during 12th and 13th Centuries. 2. Topic I : Rashtrakutas (753 to 973 CE) Rashtrakutas were the important dynasty ruling over large parts of the Indian Subcontinent for 220 years from 753 to 973 CE with their capital from Manyakheta (Malkhed in Gulbarga district). -
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.