Prithviraj raso book in english pdf

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If you use third-party apps, websites, or other integrated products, our Ser you can collect information about your activities in accordance with their own privacy conditions. Ajay Pal Jogi Prithvi Raj Kohan Ke Saat na isliye vh PHLE Saare Yudh Jeeta na Aur Jab Khwaja SAHB Mohammad GORI Saath b Me Orliman Fury drives Ajay lad Joe Guy Hwaja SAHB Ke Saath aa gyah aur Prithvi Raj Kohan Has Gaia Rajputana Jai Pritwi Raaj Jai Maharana Partap Singh Jai Rajputana Rajwans Ki. But this program is just book in PDF After reading it, I am proud of myself jt400. Jar name Aahiri Tohfa Here you can download the Hindi story in Hindi PDF. Download Predivraj chohano Ematra Ash Shashak Tha. Smart Pride Prishviraj Raso in Hindi Ka PDF iPhone 4S IMEI Unlock code generator BHI Chhoti Umar main. It's not in your hands at last, it's just to be grateful for the time you have with someone who is important in one way or another. Although the work of fate is mysterious and does not know about us for a certain period of time we have some things that we can hardly control. They may not perform any commercial activity on non-commercial property or applications or large volume of activity without the written consent of Ed. Related links to The Prithviraj Raso Chand Bardai Cover Version Prithviraj Raso published by Nagari Pracharini SabhaLanguageBrajbhaShaGenre (s) Epic poem Prithviraj Raso (IAST: Patviraj Raso) - an epic poem by Brajbhashi about the life of the Indian King Prithirja Chauha (IAST: Patviraj Raso) 1166-1192 AD). This is attributed to Chand Bardai, who, according to the text, was the court poet of the king. The earliest preserved copy of the text dates back to the 16th century, although some scholars date its oldest version to the 13th century. By the 19th century, several interpolations were introduced into the original text under patronage The rulers of Rajput. The text is currently contained in four deviations. It contains a mixture of historical facts and imaginary legends, and is not considered historically reliable. Authorized and dated By tradition, Prithviraj Raso was composed by Chand Bardai, the court poet Prithviraj (Raj Kavi), who accompanied the king in all his battles. The last canto to describe the deaths of Chand Bardai and Prithviraj was written by Chand Bard'a's son Jalha (or Jalhan). Most modern scholars do not believe that Prithviraj Raso was composed in the time of Prithviray. The language of the text points to a date much later than the 12th century, and its current recension mentions the 13th century king of Samarsi (Samarsimha or Samar Singh), whom he anachronically describes as a contemporary of Prithviraj. However, some scholars still believe that Chand Bardai was the historical court poet Prithviraj, and he composed the text that forms the basis of the current version of Prithviraj Raso. The earliest mined manuscript of Prithviraj Raso, discovered in the village of Dharanojwali in Gujarat, is dated 1610. This manuscript contains the shortest reference to the text, and its language is more archaic than the one found in other 17th-century manuscripts. This suggests that the shortest peppercorns were likely somewhere before 1600, by the end of the 16th century. Scholars such as Narottamdas Swami, Namwar Singh and Cynthia Talbot date back to the 16th century, during the reign of Mughal Emperor (b. 1556-1605). This theory is based on the fact that the two narrations written between 1587 and 1597 are essentially summaries of the plot of Prithviraj Raso: these narrations are contained in the Persian text of Ain-e-Akbari and the Sladkrith language of Surjan Harith. Some episodes contained in Prithviraj Raso (such as the existence of a minister called Kaymas or Prithviraj defeat by King Gurid) are mentioned in previous texts, but these early texts do not follow the storyline of Prithviraj Raso. For example, the 15th century text by Hammir Mahakawiya, which appears to have been written for Chauhan's patron, does not mention the heroic episodes contained in Prithviraj Raso. If such episodes were known in the 15th century, the author Hammir Mahakavya would not mention them. This suggests that the stories of Pritiviraj Raso did not exist in the 15th century orally, as some writers suggest. Recensions The oldest preserved recension Prithviraj Raso from the 16th century. It exists in the form of a manuscript copied in 1610 for the grandson of Kalyanmal, the ruler of the . Its oldest parts are written in the language of Lata Apabhrams (also called Latia Apabhramsha) and the style typical of the 12th and 13th centuries. According to R.V. Somani, Prithviraj Raso was composed around 1235 AD, within 3- 4 decades after Prithviraj's death. Other scholars such as Cynthia Talbot, Narottamdas Swami and Namwar Singh date back to the 16th century, during Akbar's reign. Since the 16th century, the text has expanded considerably due to several interpolations and additions, leading to multiple indentations. Only a small fraction of the existing indentations were probably part of the original version. A small manuscript of 1300 stanzas in Bikaner is closest to the original text. The longest version available is the manuscript of Udaipur (Mewar), which is an epic with 16,306 stanzas. Contemporary scholars divide the various retreats of Prithviraj Raso into four broad categories, presented by the following editions: The shortest (lagutam) re-recording, edited by Rajmal Bora, entitled Kandwardakat Pritairaisau, known for two manuscripts The earliest manuscript dated 1610 and was discovered in the village of Daralay in Gujarat; Dated 1640 (Samwat 1697) Short (laghu) re-written Under the editorship of Mataprasad Gupta, under the title Patvairai Ryasau Famous of 5 manuscripts The oldest manuscript dated 1613 Medium (Madhya) recension Edited by Kavirav Mohansimha, titled Petvarai Raso Famous of 11 Manuscripts The oldest manuscript dated 1635 Long (bhad) recension Edited by Mohanlala Vishnu Pandya and Shyamasunddar Das, titled Petwarai Raso Developed under the patronage of the Court of Mevar in the late 17th century The most popular and first printed version of the text is based on the 1703 manuscript Commissioned by Amar Singh II in 1703, several manuscripts deviate from these publications. For example, some manuscripts of the middle recension omit an episode of Prithviraj killing sultan Ghurid. American academic Cynthia Talbot compiled a list of almost 170 manuscripts of the text. Patrons of only 17 of them can be identified: they include kings and princes from the royal families of Bikaner, Amber (Jaipur), Kota, Jodhpur, and Udaipur; and Chief Mewara. Few manuscripts provide information about their production; those that indicate that such manuscripts were usually written by Bhat bards, brahmins or Jains for Rajput patrons. The language of the language of the language of the text was discussed by scholars, as its language differs markedly between different deviations, and sometimes even between different parts of the same manuscript. The current version of Prithviraj Raso is mainly in the Brajbhash dialect, with some regional features of Rajasthan. This language is sometimes called pingal to distinguish it from the , the language of Rajasthan's poems. Prithviraj Raso often uses a six-line chappai meter, which has hard, belligerent connotations and is more common in Dingal than in The text has an archaic vocabulary: this is especially true for the longest recension. Different manuscripts use different names. For example, Prithviray is referred to differently by Pratirai, Praturav, Prithirage, etc.; and the Tomar dynasty is variously called Tanwar, Tauwar, Tunwar and Tuar. King Gurida Shihab al-Din, nicknamed Muiz al-Din in the text is called Sahabdin. Plot Summary This summary of the shortest (Rajmal Bora) recension Prithviraj Raso: Prithviraj was born in Chauhan ruler Ajmera; his mother was the daughter of ruler Anangpal Tomar. Anangpal was cursed for not having a male heir because he interfered with the Iron Pillar of Delhi. So he appointed Prithviraj king of Delhi. Some time later, King Kannauja Jaichand decided to hold a Rajasui ceremony to proclaim his superiority. Prithviraj refused to participate in the ceremony and thus refused to recognize Jaichand as the supreme king. Meanwhile, Jaychand's daughter Sanyogita fell in love with Prithviraj after hearing about his heroic exploits and announced that she would marry him. Jaichand organized a Swayamwara ceremony for his daughter (her husband's choice), but did not invite Prithviraj. However, Prithviraj went to with a hundred soldiers and escaped with Samiogita. Two-thirds of his soldiers sacrificed their lives in the fight against The Kannauja Army, allowing him to flee to Delhi with Sanyugita. In Delhi, Prithviraj became fascinated with his new wife and began spending most of his time with her. He began to ignore state affairs, in particular the threat posed by the Muslim invader Shihab al-Din Muhammad Guri. Priest Prithviraj and poet Chand Bardai brought the king to his senses. Although Prithviraj was preparing for the battle against Shihab al-Din for a short time, he was eventually defeated. Shihab al-Din imprisoned Prithviraj and took the invader Ghazni to the capital. There's Shihab al-Din, the blind of Prithviraj. Hearing this, Chand Bardai went to Ghazni and tricked Shihab al-Din to watch the performance of the blind Prithviraj in archery. During this speech, Prithviraj fired an arrow towards Muhammad Gori's voice and killed him. Shortly thereafter, Prithviraj and Chand Barday killed each other. The long peppercorn contains several additions. For example, it mentions that Anangpal demanded the return of his kingdom a few years later. Unable to return him by force, he turned to Shihab al-Din for support. Pritwiraj defeated both and persuaded Anangpala to resign. The largest re-recording also reports on the bravery of several noble leaders, such as Jaitra Rai, Devrai Baggari, Balibhadra Rai, Kurandh Ram Rai, Prasan Rai Hichi and Jam Rai Yadav, who were allies of the war or associates of Pritviraj. Historical development Similarity to Prabandha Among the various medieval texts that mention , Prithviraj Raso bears some resemblance to the Sanskrit-language narration of Prithviraj Prabandha. Unlike other texts, the two texts have three common characters next to Prithviraj and his rival Gurid Shihab al-Din: Chand Bardai, the bard of Prithviraj in Raso, appears as Chand Baliddika in Praband. King Gahadawala Jaychand appears as Prithviraj's rival in Raso. In Praband, he is referred to as Jaichand and orders celebrations throughout his capital when he hears of Prithviraj's death. In Raso and Kaimbas in Prabandha, Minister Pritviraj is called Kaimas. Kaimas or Kaimbasa seem to have been a historical man, as he is referred to as Kadambawasa in Prithviraj Vijay, which was composed during the reign of Pritivraj. It is also mentioned in another text, the Sanskrit language of Haratar-Gach Pattawali (1336 AD). However, unlike these texts, Prithviraj Prabanda mentions the king's attack on this minister - an episode also mentioned in Prithviraj Raso. In Prithviraja Prabandha, Kaimbasa is not on good terms with the spearman Prithviraj Pratapsimha. One day he complains to the king about Pratapsimha, but the spearman convinces the king that Kaimbasa supported the enemies of King Gurid. The following night, the king tries to kill Kaimbasa with a bow and arrow in the dark, but Kaimbasa escapes. The king feigns innocence about the attack, but Chand Baliddika is aware of the incident and condemns the king privately. The next day, Prithviraj fires Kaimbasa and Chand Balidika from service. Kaimbasa later helps invading King Gurid Shihab al-Din defeat and capture Prithviraj. While in custody, Prithviraj asks Kaimbas to kill Shihab al-Din, but the minister betrays him by divulging his plan to Shihab al-Din. The statue is kept in the place of Gurid Sultan: Prithviraj shoots an arrow at the statue, and later is stoned on the orders of Shihab al-Din. The text implies that Prithviraj was blinded to his imprisonment, as he learns of his inability to kill Shihab al-Din when he hears the sound of the statue's destruction. In Prithviraj Raso Kaimas falls in love with a slave from Karnataka and visits the queen's palace to meet her at night while the king is in the hunt. The queen of Paramara Prithviraj sends him a letter complaining that Kaimas violates the privacy of women's cabins. Prithviraj returns to the palace at night and attacks Kaimbas with arrows without warning. The first shooter misses Kaimbas, and the second kills him. Then Prithviraj secretly buries Kaimas with his slave- lover, but Chand Bardai learns about the dishonest king In a dream. Later, Prithviraj marries Samiogita, becomes obsessed with her and begins to ignore state affairs. He was subsequently defeated and blinded by King Gurid Shihab al-Din, but later killed King Gurid with an arrow during a archery speech assisted by Bard Chand Bardai. Francis Pritchett, a professor of South Asian literature at Columbia University, notes that the murder of Kaimas is one of three key episodes, an integral part of the plot of the original version of Prithviraj Raso, the other two of which are the king's escape with Samiogita and his murder of Shihab al-Din. Pritchett notes that the filming of Prithviraj's Keimas foreshadows his filming of Shihab al-Din: in the first episode, Prithviraj demonstrates his ability to shoot at night with poor visibility in the dark; in the second episode, he repeats this feat when blind. There is also an insinuation that the unjustified murder of Prithviary Kaimas led to his misfortune to be defeated and blinded by the Gurids. The king's blindness can be seen as a metaphor: when he begins to ignore state affairs after falling in love with Samiogita, he becomes blind, figuratively speaking, to the dangers of his kingdom. Unlike Prithviraj Raso, Prithviraj Prabandha does not glorify Prithviraj. Here his arrow misses Kaimbas, indicating that he is not a phenomenal archer. In addition, he dismisses his bard from service, and his subsequent attempt to kill Shihab al-Din fails. Prithviraj Prabandha and Praband Chintamani, written by Jain's authors, portray Prithviraj as an inept and unworthy king. Nevertheless, Prithviraj Raso glorifies him as a wonderful king. The similarity between Prithviraj Raso and Prithviraj Prabandha suggests that one of these texts is borrowed from the other, but it is not clear which one was written first, making it difficult to trace the origin of the legend. It is possible that Prithviraj Raso is based on Jain's earlier narrations, and changed the story to present Prithviraj as a hero who avenged his enemy and died a dignified death. It is also possible that Jain's texts borrowed history from the old oral tradition that is the basis of Prithviraj Raso. Another possibility is that both narratives may have been adapted from another, now-lost account. The Mewar recension language of texts available today, largely seems to be after the 15th century and will be based on a 17th century collection commissioned by Amar Singh II, ruler of Sizdia Mewar. Amar Singh's predecessors commissioned the reprocessing of Prithviraj Raso, probably from the 1630s or 1640s, during the reign of Jagat Singh I. The version commissioned by Amar Singh was composed by the poet Karunah- Udadi. His manuscript, usually dated 1703 AD, states that stupid poets Chand Bardai's text in different parts: Karuna-Udadi wrote the current version, choosing threads on the orders of Amar Singh. The resulting text is in fact a revised text that is very different from previous versions of the text. This version seems to have been written as part of a campaign to revive the prestige of the Mevar dynasty, which has declined as a result of their failures against and later alliances with the Mughals. Recension Mewar expands and embellishes the role of the Mevar family in history, through their connection with Pritviraj Chauhan. For example, it mentions the ancestor of Amar Singh Samar Singh (Samarasimha) as a close associate of Prithviraj Chauhan. On the other hand, The shortest abdication of Prithviraj Raso does not even mention Samar Singh. Recension Mewar claims that Samar Singh married Prithaj's sister, and fought alongside Prithviraj against Jaychand Kannauj. Such statements were first made in two earlier Brajbhashi texts written during the reign of Amar Singh's grandfather Raj Singh I: Rajvilas of The Man and Rajaprassti Ranhod Bhatta. Unlike the shortest rewrite, in which Samiogita is mentioned as Prithviraj's only wife, Mevar's version claims that Prithviraj married 12 other princesses, many of whom were represented to him by his nobles. On the other hand, the Samar Singh Mewar family is the only one who marries a woman from the Prithviraj family, thus emphasizing the high status of Samara Singh. The rehash devotes an entire chapter to the marriage of Samara Singh and Prita, describing how Prithviraj's father, Somezwar, decided to marry his daughter, Samar Singh, because of the fame of the Mewar family. Historical veracity Due to the claim that Prithviraj Raso was written by the modern Chand Bardai Prithviraj, the text was historically considered an authoritative source. However, it contains a mixture of imaginary stories and historical facts that it exaggerates for dramatic effect. The largest version of the text, as it is known, contains several inaccuracies and does not have much historical value. Since the 16th century, the rulers of Rajput have patronized Prithviirai Raso for its elements of heroic feats, romance and vengeance. Because of this, it became the most popular biography of Prithvier among the . James Tod, who introduced the text to the Western Scholarship, described it as a genuine historical source of 39 but today is considered not to be reliable. As a result of James Tod's writings, Prithviraj Raso overshadowed other legendary texts about Prithviraj Chauhan (such as Alha Hhand and Prithviraj Vijaya). Since 1900, several Hindi stories based on Prithviraj Raso have been published. In 1886, Kaviraj Shyamaldas expressed doubt in the history of the text, finding flaws in its These fears were rejected by those who saw Prithviraj Raso as the true text of indigenous peoples (as opposed to the Persian language history of Muslim writers). State spokesman Mewar Mohanlal Vishnu Pandya tried to prove the authenticity of the text using forged documents. Pandya's arguments were rejected by such prominent scholars as G.H. Oyha and Ram Narayan Dugar. As studies of medieval Indian history developed, other problems with the historicality of the text became apparent, and by the end of the 19th century the consensus on the historical authenticity of Prithviraj Raso had been broken. Although Prithviraj Raso has no strict history, it is a source of information on the social and clan structure of the communities of Kshattria in northern India. Examples of historical inaccuracies Some examples of historical inaccuracies in Prithviraj Raso include: Text claims that Prithviraj's mother came from the Tomar family in Delhi. This directly contradicts the more reliable text of Pritviraji Vijay, which was written during the reign of Prithviraj. According to Pritviraji Vijay, his mother Karpuradevi was Princess Kalachuri. The genealogy mentioned in Prithviraja Vijaya coincides with the genealogy given by Chahaman's inscriptions, and modern scholars therefore reject the statement of Prithviraj Raso. The text states that Pritviraj's maternal grandfather, Anangpal Tomar, had no sons and therefore gave the Kingdom of Delhi to Prithiraj. According to the text, Prithviraj became King of Delhi even before he inherited 's throne from his father. This is historically inaccurate, as Delhi was annexed to Chahaman by Uncle Prithviraj Vijharaha IV. Prithviraj inherited Delhi from his father, Someshwara. After 1200, Ajmer's political importance diminished, and therefore, to present Prithviraj as an important politician, Prithviraj Raso represents Delhi as its capital. Earlier texts brought Prithviraj to Ajmer: these texts include Sanskrit works such as Prithviraj Vijaya and Haratar-Gachha-Pattawali, as well as Persian chronicles such as Taj al-Masir and Tabakat-i Nasiri. Tabakat-i Nasiri explicitly mentions the feudal Govind Rai Prithviraj (Gobind Rey) as ruler of Delhi. A long rewrite of the text claims that King Chaulukya Bhima II killed Father Prithviraj Someeshwara. Prithviray later defeated and killed Bhima. This is known to be historically false, as Bhima's reign lasted almost half a century after Prithviraj's death. In addition, Bhima was a child at the time of Smeshwara's death, so he could not kill him. The text states that the ruler of Gahadawala defeated Bhol-Bhima Pattanapur (Bhima II Patan). However, Bhima II ascended the throne of Chaulukya only in 1178 AD, after Death. The text says that Prithviraj and Princess Shashibrata fell in love after hearing about each other in the songs of the wandering bard. Shashibrata was the daughter of King Devagiri Yadawa Bhanu. She had a brother named Narendra. Bhanu arranged her marriage to Virchand (Virachandra), jaichand's nephew (Jayanzandra), King Gahadawal Kannauja. Prithviraj went to Devagir and took Shashivrat against her father's wishes. Chahaman's army defeated the combined forces of Gahadawala-Yadav. This legend is also historically inaccurate, as the capital of Yadav at that time was Sinnar, not Devagiri. The modern ruler of Yadav was Bhillama V, and he is known to have no children named Shashitrata and Narendra. Furthermore, there is no evidence that the Chahaman and Gahadawal armies are fighting in the Dean area. The text also states that Vijayachandra defeated Mukunda Dev, King of Somawanshi Kataki. Mukunda made peace by marrying his daughter ; Samiucta was a problem of this marriage. In fact, there was not a single king named Mukunda-deva in the Somawansha dynasty, and they had already been moved by the before the ascent of Vijayachandra. The text mentions that Prithviraj defeated Nahar Rai of Mundovara and Mughal Leader Mudal Rai. No historical records show the existence of these individuals. In fact, Samarasimha (Samar Singh) lived almost a century after Prithmiraj's death: his inscriptions date from 1273 AD to 1299 AD. This is a fictional narrative: Muhammad Gore continued to rule for more than a decade after Prithviraj's death. Other historical records indicate that Prithviraj was taken to Ajmer after his defeat and killed there on The Orders of Muhammad. Some of Pritvirajo's manuscripts do not contain this episode. The different deviations of the text also differ from each other. For example, in the most popular scene of the text mentions the legend of Agnikula, according to which Chahavan or Chahamana, the ancestor of the Chauhan dynasty, were born from a fire pit. However, the earliest manuscript of the text at present does not mention the legend of Agnicula at all. It says that Chauhan's first ruler was Manique Rai, who was born to Brahma's victim. Cm. also the references of Pritviraji Vijay - Raj Kavi can be translated as a court poet or royal sage and identify the courtier, who was to both give advice to the king, and compose official stories, glorifying the king. Raj Kavi was to accompany the king during the hunt and war. His role may also have included the role of who encouraged and encouraged warriors to be brave in battle by reading the great deeds of their leaders and the clan's illustrious ancestors. In general see Bloomfield, Morton W. and Dunn, Charles W. (1992) The role of the poet in the early societies (2nd edition) D.S. Brewer, Cambridge, England, ISBN 0- 85991-347-3 - b c d gopal, Madan (1996) Origin and development of Hindi/Urdu Literature Deep - Deep Publications, , India, page 8, OCLC 243899911 - b c d e f Cynthia Talbot 2015 p. 64. C. B. Jindal (1955). History of . Kitab Mahal. page 12. Cynthia Talbot 2015, 65. Cynthia Talbot 2015, 65-66. a b c d Cynthia Talbot 2015, page 13. Cynthia Talbot 2015, 100. Rima Khuja (2006). The history of Rajasthan. Rupa and Co. 266. ISBN 978-8129108906. R. W. Somani 1976, page 31-32. b c R. W. Somani 1976, p. 30. Cynthia Talbot 2015, page 13, 27, 63-66. a b c Cynthia Talbot 2015, page 63. Cynthia Talbot 2015, page 142. Cynthia Talbot 2015, 62. a b c d Cynthia Talbot 2015, page 61. Cynthia Talbot 2015, 75. Cynthia Talbot 2015, page 78. Cynthia Talbot 2015, 13-14. a b c Cynthia Talbot 2015, page 14. Cynthia Talbot 2015, page 76. Baradi, Handa; Mōhanasiṃha, Kavirova (1954). Petviraj roe. Sampadaka: Kavirava Mōhanasiṃha. (Pratama Samscaran) (In Hindi). Sahities Saṃstthāna. Received on July 12, 2016. a b c d Cynthia Talbot 2015, page 56. Cynthia Talbot 2015, 54-56. Cynthia Talbot 2015, 53-54. a b Cynthia Talbot 2015, p. 59. Cynthia Talbot 2015, 56-58. a b Cynthia Talbot 2015, page 58-59. Cynthia Talbot 2015, 54-55. Cynthia Talbot 2015, 59-60. Cynthia Talbot 2015, 60-61. Cynthia Talbot 2015, page 146. Cynthia Talbot 2015, page 156-161. Cynthia Talbot 2015, 149-150. Cynthia Talbot 2015, page 152. Cynthia Talbot 2015, 150-151. Cynthia Talbot 2015, 152-153. Vijayendra Snatek (1997). Medieval Hindi literature. In K Ayyappup Panikkar ( note Medieval Indian literature: anthology (volume 1). Sahetiya Academy. p. 142. ISBN 978-81-260-0365-5. Received on September 28, 2011. Cynthia Talbot 2015, page 7. Jason Freitag (2009). Service of the Empire, Service of the Nation: James Tod and Rajputa of Rajasthan. Brill. 3-5. ISBN 978-90-04-17594-5. a b c Cynthia Talbot 2015, page 27. Kavilaj Xiamaldas Antiquity, authenticity and authenticity of the epic called Prithviraj Rasa and is usually attributed to Chand Bardai J Asian Soc. Bengal, V 55, Pt.1, 1886 - Lunya, Bhanwarlal Naturem (1978) life and culture in medieval India Kamal Prakashan, Indore, India, p. 293, OC LC 641457716 - R. K. Majumdar 1977, p. 339. R. B. Singh 1964, p. 156. Dasharatha Sharma 1959, page 69. a b Cynthia Talbot 2015, page 74. - b. B. Singh 1964, page 162. D.K. R. S. Sharma (A. D. 300-985). 3, Part 1. Indian Historic Congress /East Longmans. page 704. Cynthia Talbot 2015, p. 70-71. Cynthia Talbot 2015, p. 73. Cynthia Talbot 2015, p. 86. Dasharatha Sharma 1959, p. 2015. 76. a b Roma Niyogi 1959, page 92. A.S. Altekar 1960, page 526-527. Cynthia Talbot 2015, p. 156. Dasharatha Sharma 1959, p. 87. Hiltebeil, Alf (1999). Rethinking the oral and classical epic of India: Draupadi among the Rajputs, Muslims and Dalits. ISBN 978-0-226-34055-5. A.S. Althekar bibliography (1960). Ghulam Yazdani., the early history of the dean of the parts. VIII: Yadavas from Seushadesh. Oxford University Press. OCLC 59001459. Archive from the original dated August 28, 2016.CS1 maint: ref'harv (link) Cynthia Talbot (2015). The last Hindu emperor: Prithviray Kauhan and the Indian past, 1200-2000. Cambridge University Press. ISBN 9781107118560.CS1 maint: ref'harv (link) Dasharatha Sharma (1959). Early Chaujon dynasties. S. Chand / Motilal Banarcidasas. ISBN 9780842606189.CS1 maint: ref'harv (link) R. B. Singh (1964). The story of Chahamanas. N. Kishore. OCLC 11038728.CS1 maint: ref'harv (link) R.K. Majumdar (1977). Ancient India. Mothylal Banarsidas. ISBN 9788120804364.CS1 maint: ref'harv (link) R.V. Somani (1976). Mevar's story, from the Earliest Times to 1751 by Mr. Mateshwari. OCLC 2929852.CS1 maint: ref'harv (link) Roma Niyogi (1959). The history of the Gashavala dynasty. East. OCLC 5386449.CS1 maint: ref'harv (link) extracted from

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