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Kirātārjunīya
''Kirātārjunīya'' ( sa, किरातार्जुनीय, ''Of Arjuna and the Kirāta'') is an epic poem by Bhāravi, considered to be the most powerful poem in Sanskrit. Believed to have been composed in the 6th century or earlier, it consists of eighteen cantos describing the combat between Arjuna and Lord Shiva (in the guise of a '' kirāta'', or "mountain-dwelling hunter") at Indrakeeladri Hills in present-day Vijayawada. Along with the ''Naiṣadhacarita'' and the ''Shishupala Vadha'', it is one of the larger three of the six Sanskrit mahakavyas, or great epics. It is noted among Sanskrit critics both for its gravity or depth of meaning, and for its forceful and sometimes playful expression. This includes a canto set aside for demonstrating linguistic feats, similar to constrained writing. Later works of epic poetry followed the model of the ''Kirātārjunīya''. Synopsis Overview The ''Kirātārjunīya'' predominantly features the ''Vīra rasa'', or the mood ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bhāravi
Bharavi () was a 6th century Indian poet known for his epic poem ''Kirātārjunīya'', one of the six ''mahakavyas'' in classical Sanskrit. Time and place As with most Sanskrit poets, very few concrete details are available about Bharavi's life, and inferences must be made from references to him. His name, along with great poet and dramatist in the Sanskrit language Kālidāsa's name, is mentioned in a Chalukya stone inscription dated 634 C.E. found at Aihole, located in present day Karnataka. In another inscription, the king Durvinita of the Western Ganga Dynasty mentions having written a commentary on the fifteenth canto of Bharavi's Kirātārjunīya. The Western Ganga Dynasty ruled from about the middle of the fourth century, and Durvinita is usually believed to have lived in the later half of the sixth century. The poet Daṇḍin, who was born during the seventh century, reports that his great-grandfather was a friend of Bharavi and was introduced by him to a king Viṣṇu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bharavi
Bharavi () was a 6th century Indian poet known for his epic poem ''Kirātārjunīya'', one of the six ''mahakavyas'' in classical Sanskrit. Time and place As with most Sanskrit poets, very few concrete details are available about Bharavi's life, and inferences must be made from references to him. His name, along with great poet and dramatist in the Sanskrit language Kālidāsa's name, is mentioned in a Chalukya stone inscription dated 634 C.E. found at Aihole, located in present day Karnataka. In another inscription, the king Durvinita of the Western Ganga Dynasty mentions having written a commentary on the fifteenth canto of Bharavi's Kirātārjunīya. The Western Ganga Dynasty ruled from about the middle of the fourth century, and Durvinita is usually believed to have lived in the later half of the sixth century. The poet Daṇḍin, who was born during the seventh century, reports that his great-grandfather was a friend of Bharavi and was introduced by him to a king Viṣṇu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Shishupala Vadha
The Shishupala Vadha ( sa, शिशुपालवध, IAST: ''Śiśupāla-vadha'', ''lit.'' "the slaying of Shishupala") is a work of classical Sanskrit poetry ('' kāvya'') composed by Māgha in the 7th or 8th century. It is an epic poem in 20 ''sarga''s (cantos) of about 1800 highly ornate stanzas, and is considered one of the five Sanskrit ''mahakavya''s, or "great epics". It is also known as the ''Māgha-kāvya'' after its author. Like other ''kavya''s, it is admired more for its exquisite descriptions and lyrical quality than for any dramatic development of plot. Its 19th canto is noted for verbal gymnastics and wordplay; see the section on linguistic ingenuity below. Contents As with most Sanskrit ''kāvya'', the plot is drawn from one of the epics, in this case the Mahabharata. In the original story, Shishupala, king of the Chedis in central India, after insulting Lord Krishna several times in an assembly, finally enrages him and has his head struck off. The 10th-centur ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vana Parva
The Vana Parva, also known as the "Book of the Forest", is the third of eighteen parvas in the Indian epic Mahabharata.van Buitenen, J.A.B. (1975) ''The Mahabharata: Book 2: The Book of the Assembly Hall; Book 3: The Book of the Forest''. Chicago, IL: University of Chicago Press Vana Parva traditionally has 21 parts and 324 chapters.Dutt, M.N. (1896) ''The Mahabharata (Volume 3): Vana Parva''. Calcutta: Elysium Press The critical edition of Vana Parva is the longest of the 18 books in the epic, containing 16 parts and 299 chapters. The parva is a chronicle of the twelve-year journey of the Pandavas in a forest, where they learn life lessons and build character.Bibek Debroy (2011), The Mahābhārata, Volume 3, , Penguin Books Vana Parva contains discourses on virtues and ethics; myths of Arjuna, Yudhishthara, and Bhima; and the tales of "Nahusha the Snake and Yudhishthira" and "Ushinara and the Hawk". It also includes the love stories of " Nala and Damayanti" and "Savitri and Sat ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pashupatastra
The ''Pashupatastra'' (IAST: Pāśupatāstra, Sanskrit: पाशुपतास्त्र; the weapon of Pashupati, an epithet of Shiva) is an astra, a celestial missile, affiliated to the Hindu deity Shiva, as well as Kali and Adi Parashakti, which can be discharged by the mind, the eyes, words, or a bow. Description Never to be used against lesser enemies or by lesser warriors, the Pashupatastra is capable of destroying creation and vanquishing all beings. In the Mahabharata, Arjuna, and in the Ramayana, only the sage Vishvamitra and Rama possessed the Pashupatastra. It is one of the six ''Mantramukta'' weapons that cannot be resisted. Literature Mahabharata After the battle at the Khandava forest, Indra had promised Arjuna to give him all his weapons, as a boon for matching him in battle, with the requirement that Shiva should be appeased by him. Following the advice of Krishna to undertake a ''tapasya'' to attain this divine weapon, Arjuna left his brothers for ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Kirata
The Kirāta ( sa, किरात) is a generic term in Sanskrit literature for people who had territory in the mountains, particularly in the Himalayas and Northeast India and who are believed to have been Sino-Tibetan in origin. The meaning of 'Kirata' referred by scholars as people with the lion's character, or mountain dwellers. Historical mention and mythology The ''Kirata''s often mentioned along with Cinas (Chinese), and slightly different from the Nishadas, are first mentioned in the Yajurveda (''Shukla'' XXX.16; ''Krisha'' III.4,12,1), and in the Atharvaveda (X.4,14). According to Suniti Kumar Chatterji, the name ''Kirata'' seems to be used for any non-Aryan hill-folk, however Manu's Dharmashastra (X.44) calls them "degraded Kshatriyas", which Chatterji infers to be a term for people who were advanced in military or civilization to some degree and not complete barbarians. It is speculated that the term is a Sanskritization of a Tibeto-Burman ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mukasura
Mukasura or Mukāsura (मुकासुर) was an ''asura'' in the Indian epic ''Mahabharata''. He was a friend of the Kauravas and the son of Upasunda, who was sent to disturb the austerities that Arjuna was performing at Indra keeladri, geographically now in Andhra pradesh. Mukasura went to the forest where Arjuna was practicing his vows of prayer, vigil, and fast and attacked Arjuna in the form of a boar. Arjuna was actually conducting his penance to please Siva and obtain the great weapon called '' pasupatha-astra'' (the missile of pasupatha, the lord of the animate world). Lord Siva sends Mukasara in the form of a boar to test the severity of Arjuna's penances. He follows the boar in the guise of a hunter. Arjuna gets angry at the disturbing beast and shoots an arrow, while Siva simultaneously pierces it with an arrow of his own. A big argument over who has killed the boar follows, and a great fight ensues between Arjuna and Lord Siva. In the end, Siva appreciates the v ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tapasya
Tapas (Sanskrit: तपस्) is a variety of austere spiritual meditation practices in Indian religions. In Jainism, it means asceticism (austerities, body mortification); in Buddhism, it denotes spiritual practices including meditation and self-discipline; and in the different traditions within Hinduism it means a spectrum of practices ranging from asceticism, inner cleansing to self-discipline by meditation practices. The ''Tapas'' practice often involves solitude, and is a part of monastic practices that are believed to be a means to moksha (liberation, salvation). In the Vedas literature of Hinduism, fusion words based on ''tapas'' are widely used to expound several spiritual concepts that develop through heat or inner energy, such as meditation, any process to reach special observations and insights, the spiritual ecstasy of a yogin or ''Tāpasa'' (a vṛddhi derivative meaning "a practitioner of austerities, an ascetic"), even warmth of sexual intimacy.Kaelber, W. O. (197 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Indra
Indra (; Sanskrit: इन्द्र) is the king of the devas (god-like deities) and Svarga (heaven) in Hindu mythology. He is associated with the sky, lightning, weather, thunder, storms, rains, river flows, and war. volumes/ref> Indra's myths and powers are similar to other Indo-European deities such as Jupiter, Perun, Perkūnas, Zalmoxis, Taranis, Zeus, and Thor, part of the greater Proto-Indo-European mythology. Indra is the most referred deity in the ''Rigveda''. He is celebrated for his powers, and as the one who killed the great evil (a malevolent type of asura) named Vritra, who obstructed human prosperity and happiness. Indra destroys Vritra and his "deceiving forces", and thereby brings rains and sunshine as the saviour of mankind. He is also an important deity worshipped by the Kalash people, indicating his prominence in ancient Hinduism. Indra's significance diminishes in the post-Vedic Indian literature, but he still plays an important role in various m ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Kauravas
''Kaurava'' is a Sanskrit term which refers to descendants of Kuru, a legendary king of India who is the ancestor of many of the characters of the epic ''Mahabharata''. Usually, the term is used for the 100 sons of King Dhritarashtra and his wife Gandhari. Duryodhana, Dushasana, Vikarna and Chitrasena are the most popular among the brothers. They also had a sister named Dussala and a half-brother named Yuyutsu. Etymology The term ''Kauravas'' is used in the ''Mahabharata'' with two meanings: *The wider meaning is used to represent all the descendants of Kuru. This meaning, which includes the Pandava brothers, is often used in the earlier parts of popular renditions of the ''Mahabharata''. *The narrower but more common meaning is used to represent the elder line of the descendants of Kuru. This restricts it to the children of King Dhritarashtra, excluding the children of his younger brother, Pandu, whose children form the Pandava line. The rest of this article deals with ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yudhishthira
''Yudhishthira'' (Sanskrit: युधिष्ठिर, IAST: ''Yudhiṣṭhira'') is the eldest among the five Pandava brothers. He is mentioned in the ancient epic Mahabharata. He was sired by King Pandu of the Kuru Dynasty and his first wife, Kunti. Yudhishthira is later crowned the king of Indraprastha with his capital at Hastinapura. From his childhood, Yudhishthira was greatly influenced by his uncle Vidura and his great uncle Bhishma, and believed in the virtues of ''dharma''. He was trained by two warrior-sages, Kripacharya and Dronacharya. Yudhisthira was appointed as the crown prince of Hastinapura, but was later replaced by Duryodhana. Because of Kunti's misunderstanding, Yudhishthira and his siblings had a polyamorous marriage with Draupadi, the princess of Panchala. Dhritarashtra, on Bhishma's request, divided his kingdom to end the succession dispute between Yudhishthira and Duryodhana. The eldest son of Pandu was given a barren land to rule, which he subse ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rasa (aesthetics)
In Indian aesthetics, a rasa ( sa, रस) literally means "nectar, essence or taste".Monier Monier-Williams (1899)Rasa Sanskrit English Dictionary with Etymology, Motilal Banarsidass (Originally Published: Oxford) It connotes a concept in Indian arts about the aesthetic flavour of any visual, literary or musical work that evokes an emotion or feeling in the reader or audience but cannot be described.Rasa: Indian Aesthetic Theory Encyclopedia Britannica (2013) It refers to the emotional flavors/essence crafted into the work by the writer and relished by a 'sensitive spectator' or ''sahṛdaya,'' literally one who "has heart", and can connect to the work with emotion, without dryness. Rasas are created by ''bhavas'': the state of mind. The ''rasa'' theory has a dedicated section (Chapter 6) in the |
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