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Jagamohana Ramayana. The Epic of Balarama Dasa

  • Kartonierter Einband
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One of the main topics of ancient Sanskrit literature and medieval literature from different parts of India are Rama and Krishna o... Weiterlesen
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Beschreibung

One of the main topics of ancient Sanskrit literature and medieval literature from different parts of India are Rama and Krishna oriented themes. From Valmiki Ramayana in Sanskrit to Ramayana in different vernacular languages of Tamil, Telgu, Malayalam, Kannada, Assamese, Gujarati, Bengali, Odishi, Marathi and Hindi, all have proceeded from the rudimentary stage of local language literature to become Mahakavyas in their respective areas and reached every nook and corners of the region, galvanizing the minds and hearts of the populace. Although they have been composed in different periods and the poets and composers have a different style of presentation of their own, they acquired the status of original spokespersons of Ramayana in their respective regions. It is a fact that Indian languages and literature are enriched by the form, content, ideas and ideologies of the epics of yesteryears. After Rama became accepted as an incarnation of Vishnu and after the popularization of devotion of Rama in the fourteenth century, all literature was intertwined in the current of a feeling of love and devotion. This trend has been manifested in the work of Balarama Dasa, one of the doyens of litterateurs of medieval Odisha. He equated Rama with Lord Jagannath and named his version of Ramayana as Jagamohana Ramayana itself. He belonged to a group of litterateurs who were famous in the history of Odisha as Panchasakhas and were known for their sublimity, egalitarianism and intellectualism.
It is always important to revisit the works of literature of different periods to find out about the state of mind of those writers and composers who generated their literary marvels to establish their views emphatically with a reformative approach. In Odisha, the Panchasakhas were the champions of liberty, fraternity and equality. Therefore, it is even more important to analyse their works again to escalate the idea of free thought and expression and rescue the gamut of their opinions and ideas from intellectual hibernation.

Autorentext
Dr. Priyadarshi Bahinipati is an Assistant Professor and Head at the Department of History, Govt. Degree College, Longtharai Valley, Dhalai, Tripura. In his long career in academics he has obtained his M.A. and Ph.D. in History from Utkal University,Vani Vihar, Bhubaneswar, Odisha, India, M.A. in Mass Communication from Berhampur University, Bhanja Vihar, Berhampur, Odisha, India, LLB from Utkal University, Vani Vihar, Bhubaneswar, Odisha, India. He was also awarded a JRF by the ICHR, New Delhi for pursuing his research in Utkal University. He was a Research Associate in the Centre for Ambedkar Studies, Utkal University and taught History in the Post Graduate Department of History, Utkal University as a Lecturer.
The author has participated and delivered lectures in different educational institutions on several occasions. He has participated and presented a number of research papers and articles in various National and International Seminars and Conferences and also published a number of articles in National and International Journals and Books. So far, he has two published books to his credit, titled "B.R. Ambedkar: An Enlightened Iconoclast" and "The Mahima Dharma: Interpreting History, Trends and Traditions".

Leseprobe
Text Sample:
Chapter 3. THE DESCANT:
Balarama Dasa started his Ramayana by invoking Lord Jagannath. As a practice found in ancient scriptures, Balarama Dasa presented the Ramayana in the trend of speaker and listener tradition where he made Siva as the speaker and Parvati as listener. Not only at the inception of his work but throughout it he presented all events in a catechismal manner i.e. instruction drawn up by question and answer between Siva and Parvati. The Jagamohana Ramayana started with the worship of Ramanama. In the introduction he concisely discussed the tale of Satidaha (burning of Sati i.e. Parvati), destruction of Dakhya Yajna (the sacrificial ceremony of Daksha) etc. He discussed how Siva was etiolated by committing the sin of the destruction of that yajna and obstruction of the religious duty and he could not get his power until the wearing off the sins he committed. For that Brahma advised him to worship the name of Rama (Ramanama) among the thousand names of Vishnu (Vishnu Sahasranama) and Siva was relieved from his sins and got his earlier power and health. And it is at the request of Parvati to know about Rama in detail, Siva narrated the whole Ramayana to her.
In Jagamohana Ramayana there is mention of the tale of Rusyasrunga. In the royal court, Dasaratha has expressed his despair and sorrow due to the absence of any male offspring. Sage Vashistha consoled him. He got the news from Sumantra that Rusyasrunga has come to his friend King Lomapada of Champavati kingdom. From hearing about Rusyasrunga and to bringing him to Ayodhya and performing Putresthi Yajna, Balarama Dasa has described the events sequentially regarding the birth of Rusyasrunga, sending of a group of prostitutes under the young and beautiful Jaratkrusa, their voyage, the natural scene of the jungle besides the river valley, the mollification of Rusyasrunga by the young girls, taking him to Champavati in a boat, the welcoming of Rusyasrunga by Lomapada, Rusyasrunga's intelligent question to Lomapada and advising him on the administration of the kingdom, the meeting of Dasaratha with Rusyasrunga, the marriage of Rusyasrunga with Santa, sending of dowry to the hermitage (ashrama) of Bibhandaka, the compunction of Bibhandaka, his visit to Champavati, the blessing of Bibhandaka to Dasarath and Lomapada, birth of son of the sonless Lomapada by the yajna of Bibhandaka and Rusyasrunga, the coming of Rusyasrunga with Dasaratha to Ayodhya, the arrangement of Putresti Yajna, the invitation of kings of different kingdoms, coming of sages to Ayodhya at the invitation and the beginning of the yajna etc.
The main reason of the incarnation of Rama was the destruction of Ravana and his empire. The other two minor reasons of the incarnation were the liberation of Jaya and Vijaya from the malediction and fulfillment of the blessings given to Kasyapa and Aditi.
In the Uttara Kanda of Jagamohana Ramayana it has been mentioned that the porters, Jaya and Vijaya has to spent three life on earth as demon and human being. Balarama Dasa has described in the Uttara Kanda that due to the curse of sage Durbasa, Jaya and Vijaya in their first life would be born as Hiranya and Hiranaksha, in their second life they would be Ravana and Kumbhakarna and in their third life they would be born as Salva and Sisupala and they would get deliverance by the blow of weapon of Vishnu. At the time of telling the events of his previous birth to his queen Mandodari, Ravana told that Kumbhakarna and he were the porters of Vishnu. Due to the curse of Goddess Lakshmi they took birth as demons, Chanda and Prachanda. For their deliverance, they had to die by the blow of arrow of Rama, the incarnation of Vishnu. Therefore, Vishnu has incarnated himself as Rama for their liberation. Balarama Dasa in Jagamohana Ramayana has mentioned clearly that Dasaratha was the incarnation of Kasyap and Kausalya was that of Aditi. Vishnu as per his blessing took birth as their son and the avatar (inca

Produktinformationen

Titel: Jagamohana Ramayana. The Epic of Balarama Dasa
Autor:
EAN: 9783960671244
ISBN: 3960671245
Format: Kartonierter Einband
Herausgeber: Anchor Academic Publishing
Genre: Sprach- und Literaturwissenschaften
Anzahl Seiten: 76
Gewicht: 136g
Größe: H220mm x B155mm x T5mm
Jahr: 2017
Untertitel: Englisch