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Rethinking India's Oral and Classical Epics: Draupadi among Rajputs, Muslims ... - Alf Hiltebeitel - Google Books
<!DOCTYPE html><html><head><title>Rethinking India's Oral and Classical Epics: Draupadi among Rajputs, Muslims ... - Alf Hiltebeitel - Google Books</title><link rel="stylesheet" href="/books/css/_a33f2a89320471e58c940b9287b9d4eb/kl_viewport_kennedy_full_bundle.css" type="text/css" /><link rel="stylesheet"href="https://fonts.googleapis.com/css2?family=Product+Sans:wght@400"><script src="/books/javascript/v2_a33f2a89320471e58c940b9287b9d4eb__en.js"></script><script>_OC_Hooks = ["_OC_Page", "_OC_SearchReload", "_OC_TocReload", "_OC_EmptyFunc", "_OC_SearchPage", "_OC_QuotePage" ];for (var _OC_i = 0; _OC_i < _OC_Hooks.length; _OC_i++) {eval("var " + _OC_Hooks[_OC_i] + ";");}function _OC_InitHooks () {for (var i = 0; i < _OC_Hooks.length; i++) {var func = arguments[i];eval( _OC_Hooks[i] + " = func;");}}</script><link rel="canonical" href="https://books.google.com/books/about/Rethinking_India_s_Oral_and_Classical_Ep.html?id=MMFdosx0PokC"/><meta property="og:url" content="https://books.google.com/books/about/Rethinking_India_s_Oral_and_Classical_Ep.html?id=MMFdosx0PokC"/><meta name="title" content="Rethinking India's Oral and Classical Epics"/><meta name="description" content="Throughout India and Southeast Asia, ancient classical epics—the Mahabharata and the Ramayana—continue to exert considerable cultural influence. Rethinking India's Oral and Classical Epics offers an unprecedented exploration into South Asia's regional epic traditions. Using his own fieldwork as a starting point, Alf Hiltebeitel analyzes how the oral tradition of the south Indian cult of the goddess Draupadi and five regional martial oral epics compare with one another and tie in with the Sanskrit epics. Drawing on literary theory and cultural studies, he reveals the shared subtexts of the Draupadi cult Mahabharata and the five oral epics, and shows how the traditional plots are twisted and classical characters reshaped to reflect local history and religion. In doing so, Hiltebeitel sheds new light on the intertwining oral traditions of medieval Rajput military culture, Dalits ("former Untouchables"), and Muslims. Breathtaking in scope, this work is indispensable for those seeking a deeper understanding of South Asia's Hindu and Muslim traditions. This work is the third volume in Hiltebeitel's study of the Draupadi cult. Other volumes include Mythologies: From Gingee to Kuruksetra (Volume One), On Hindu Ritual and the Goddess (Volume Two), and Rethinking the Mahabharata (Volume Four)."/><meta property="og:title" content="Rethinking India's Oral and Classical Epics"/><meta property="og:type" content="book"/><meta property="og:site_name" content="Google Books"/><meta property="og:image" content="https://books.google.com.sg/books/content?id=MMFdosx0PokC&printsec=frontcover&img=1&zoom=1&edge=curl&imgtk=AFLRE73KpaQMMMLKXD8LllCl20nNUpwW1VVMxcfI3-RZj8a90atc7sDqUsGql1BLrUZlcvmSZ9sbXmJvEAR086CYy-EWg_Q7DT2ty1xGbek-Edrw6M5cviFZd2baQ-gFKz1krKwauKeV"/><link rel="image_src" href="https://books.google.com.sg/books/content?id=MMFdosx0PokC&printsec=frontcover&img=1&zoom=1&edge=curl&imgtk=AFLRE73KpaQMMMLKXD8LllCl20nNUpwW1VVMxcfI3-RZj8a90atc7sDqUsGql1BLrUZlcvmSZ9sbXmJvEAR086CYy-EWg_Q7DT2ty1xGbek-Edrw6M5cviFZd2baQ-gFKz1krKwauKeV"/><script></script><style>#gbar,#guser{font-size:13px;padding-top:1px !important;}#gbar{height:22px}#guser{padding-bottom:7px !important;text-align:right}.gbh,.gbd{border-top:1px solid #c9d7f1;font-size:1px}.gbh{height:0;position:absolute;top:24px;width:100%}@media all{.gb1{height:22px;margin-right:.5em;vertical-align:top}#gbar{float:left}}a.gb1,a.gb4{text-decoration:underline !important}a.gb1,a.gb4{color:#00c !important}.gbi .gb4{color:#dd8e27 !important}.gbf .gb4{color:#900 !important} #gbar { padding:.3em .6em !important;}</style></head><body class=""><div id=gbar><nobr><a target=_blank class=gb1 href="https://www.google.com.sg/search?tab=pw">Search</a> <a target=_blank class=gb1 href="https://www.google.com.sg/imghp?hl=en&tab=pi">Images</a> <a target=_blank class=gb1 href="https://maps.google.com.sg/maps?hl=en&tab=pl">Maps</a> <a target=_blank class=gb1 href="https://play.google.com/?hl=en&tab=p8">Play</a> <a target=_blank class=gb1 href="https://www.youtube.com/?tab=p1">YouTube</a> <a target=_blank class=gb1 href="https://news.google.com/?tab=pn">News</a> <a target=_blank class=gb1 href="https://mail.google.com/mail/?tab=pm">Gmail</a> <a target=_blank class=gb1 href="https://drive.google.com/?tab=po">Drive</a> <a target=_blank class=gb1 style="text-decoration:none" href="https://www.google.com.sg/intl/en/about/products?tab=ph"><u>More</u> »</a></nobr></div><div id=guser width=100%><nobr><span id=gbn class=gbi></span><span id=gbf class=gbf></span><span id=gbe></span><a target=_top id=gb_70 href="https://www.google.com/accounts/Login?service=print&continue=https://books.google.com.sg/books%3Fid%3DMMFdosx0PokC%26q%3Ddivine%26source%3Dgbs_word_cloud_r%26hl%3Den&hl=en&ec=GAZACg" class=gb4>Sign in</a></nobr></div><div class=gbh style=left:0></div><div class=gbh style=right:0></div><div role="alert" style="position: absolute; left: 0; right: 0;"><a href="https://books.google.com.sg/books?id=MMFdosx0PokC&q=divine&source=gbs_word_cloud_r&hl=en&output=html_text" title="Screen reader users: click this link for accessible mode. 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Agnivamsa","Pid":"PA439","PgNum":"439","Order":453},{"Title":"14 Draupadi Becomes Bela Bela Becomes Sati","Pid":"PA476","PgNum":"476","Order":490},{"Title":"Abbreviations","Pid":"PA513","PgNum":"513","Order":527},{"Title":"Bibliography","Pid":"PA515","PgNum":"515","Order":529},{"Title":"General Index","Pid":"PA543","PgNum":"543","Order":557}]}},"table_of_contents_page_id":"PR7","max_resolution_image_width":1280,"max_resolution_image_height":1918,"num_toc_pages":2,"quality_info":"We have no quality information about this book.","volume_id":"MMFdosx0PokC","permission_info":"Pages displayed by permission of \u003ca class=link_aux href=\"https://books.google.com.sg/url?id=MMFdosx0PokC\u0026pg=PA31\u0026q=http://www.press.uchicago.edu/\u0026clientid=ca-print-university_chicago\u0026linkid=1\u0026usg=AOvVaw3UGhFsI9MNra0J9M0mBM1w\u0026source=gbs_pub_info_r\"\u003eUniversity of Chicago Press\u003c/a\u003e","is_ebook":true,"volumeresult":{"has_flowing_text":false,"has_scanned_text":true,"can_download_pdf":false,"can_download_epub":false,"is_pdf_drm_enabled":false,"is_epub_drm_enabled":false},"publisher":"University of Chicago Press","publication_date":"2009.02.15","subject":"Religion","num_pages":574,"sample_url":"https://play.google.com/books/reader?id=MMFdosx0PokC\u0026source=gbs_vpt_hover","synposis":"Throughout India and Southeast Asia, ancient classical epics—the Mahabharata and the Ramayana—continue to exert considerable cultural influence. Rethinking India's Oral and Classical Epics offers an unprecedented exploration into South Asia's regional epic traditions. Using his own fieldwork as a starting point, Alf Hiltebeitel analyzes how the oral tradition of the south Indian cult of the goddess Draupadi and five regional martial oral epics compare with one another and tie in with the Sanskrit epics. Drawing on literary theory and cultural studies, he reveals the shared subtexts of the Draupadi cult Mahabharata and the five oral epics, and shows how the traditional plots are twisted and classical characters reshaped to reflect local history and religion. In doing so, Hiltebeitel sheds new light on the intertwining oral traditions of medieval Rajput military culture, Dalits (\"former Untouchables\"), and Muslims. Breathtaking in scope, this work is indispensable for those seeking a deeper understanding of South Asia's Hindu and Muslim traditions. This work is the third volume in Hiltebeitel's study of the Draupadi cult. Other volumes include Mythologies: From Gingee to Kuruksetra (Volume One), On Hindu Ritual and the Goddess (Volume Two), and Rethinking the Mahabharata (Volume Four).","my_library_url":"https://www.google.com/accounts/Login?service=print\u0026continue=https://books.google.com.sg/books%3Fop%3Dlibrary\u0026hl=en","is_magazine":false,"is_public_domain":false,"last_page":{"pid":"PA560","order":574,"title":"560"}},{"enableUserFeedbackUI":true,"pseudocontinuous":true,"is_cobrand":false,"sign_in_url":"https://www.google.com/accounts/Login?service=print\u0026continue=https://books.google.com.sg/books%3Fid%3DMMFdosx0PokC%26q%3Ddivine%26source%3Dgbs_word_cloud_r%26hl%3Den\u0026hl=en","isEntityPageViewport":false,"showViewportOnboarding":false,"showViewportPlainTextOnboarding":false},{"page":[{"pid":"PA31","highlights":[{"X":165,"Y":88,"W":35,"H":10},{"X":370,"Y":87,"W":35,"H":11},{"X":207,"Y":327,"W":34,"H":11},{"X":290,"Y":359,"W":34,"H":11},{"X":391,"Y":359,"W":34,"H":11},{"X":404,"Y":471,"W":34,"H":11},{"X":259,"Y":646,"W":34,"H":11}],"flags":8,"order":45,"vq":"divine"}]},null,{"number_of_results":65,"search_results":[{"page_id":"PR7","page_number":"vii","snippet_text":"... 114 5. Opening Alha 121 A. Portions and Incarnations 126; B. Sons of DevakT 134; C. Frame Stories and \u003cb\u003eDivine\u003c/b\u003e Interventions 136; D. The Maro Feud 142 6. The Nine-Lakh Chain 153 A. Treasures 153; B. Bela vii Contents Contents.","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PR7\u0026vq=divine"},{"page_id":"PR8","page_number":"viii","snippet_text":"... \u003cb\u003eDivine\u003c/b\u003e Plan, Master Plan 241; B. The Establishment of Kali and the Last of the Little Kings 254; C. Duryodhana\u0026#39;s Return 259 9. Time-Routes through the Krsndrrtfacarita 263 A. How Do We Get to Where We Are? 265; B. The Buddhists and the\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PR8\u0026vq=divine"},{"page_id":"PA7","page_number":"7","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e heroines have indispensable low status (often Dalit or Muslim) sidekick-protectors who have no equivalents in the Sanskrit epics. But my interest in these oral epics begins with a point that others have treated as insignificant\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA7\u0026vq=divine"},{"page_id":"PA18","page_number":"18","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e \u0026quot;Vratya\u0026quot; raid into the human world to restore the \u0026quot;distinction\u0026quot; of the gods, as I argue in Hiltebeitel forthcoming, it does fit Smith\u0026#39;s picture. ^See Matilal 1991 for a rounder picture on the question of what a Hindu god can and\u0026nbsp;..."},{"page_id":"PA23","page_number":"23","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e existence\u0026quot; (1989, 22). As with so many Sanskrit epic scholars, one or another Western notion of the human is then taken as the basis for a theory of deification— a term general enough for Blackburn to cover three variations\u0026nbsp;..."},{"page_id":"PA24","page_number":"24","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e nature. The difference seems to be between two groups of Mundala, one of which has chosen to emphasize the higher of the two words for \u0026quot;deity\u0026quot; over the lower one, whose ambiguities could not claim for Kordabbu the degree of\u0026nbsp;..."},{"page_id":"PA25","page_number":"25","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e and human birth as \u0026quot;options\u0026quot; within a \u0026quot;repertoire of stock images\u0026quot; that provides \u0026quot;a matter of constant negotiation over long periods of time\u0026quot; (72-73). I think the position is sound. Blackburn cites de Vries (1963, 243) and Bowra\u0026nbsp;..."},{"page_id":"PA29","page_number":"29","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e/human \u0026quot;distinction.\u0026quot; Alha\u0026#39;s supposed nondeification has become a red herring.46 C. Against Death and Deification This brings us to question whether the material Blackburn researched himself, the southern Tamil Bow Song tradition\u0026nbsp;..."},{"page_id":"PA30","page_number":"30","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e at birth, and death leaves no aftertaste for revenge, since, through \u003cb\u003edivine\u003c/b\u003e intervention— usually that of Visnu, sometimes of Siva, and always in conjunction with the goddess— their deaths are \u0026quot;appeased\u0026quot; and without rancor\u0026nbsp;..."},{"page_id":"PA31","page_number":"31","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e birth\u0026quot; (teyva piravi) (type A), and \u0026quot;death stories\u0026quot; (iranta katai) about \u0026quot;spirits who were killed ... \u003cb\u003edivine\u003c/b\u003e descent\u0026quot; stories occur in the central slot instead of the \u0026quot;cut-up spirit\u0026quot; type B stories. Such cases occur when the\u0026nbsp;..."},{"page_id":"PA32","page_number":"32","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e descent\u0026quot; deities, however, only one, says Blackburn, ever has his story performed in the central slot, and that is Cutalai Matan. In both cases, when these stories are performed in the central slot, their narratives are modified\u0026nbsp;..."},{"page_id":"PA33","page_number":"33","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e\u0026quot; figures brought into rapport with \u0026quot;cut-up spirits\u0026quot; have DraupadT cult analogs. One is the multiform of Mahisasura. Just as various Bow Song goddess stories include variations on \u0026quot;the destruction of Mahisasura,\u0026quot; one of DraupadT\u0026nbsp;..."},{"page_id":"PA34","page_number":"34","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e parentage, \u003cb\u003edivine\u003c/b\u003e intervention from above, and final ascent by the heroes to the highest heaven. Such movements permeate our regional oral martial epics.60 Some of them— incarnation, identification with a pan-Indian deity— also\u0026nbsp;..."},{"page_id":"PA35","page_number":"35","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e-human interactions, and generalizes from euhemerist principles. There can be no doubt that deaths are nodal points in epics, especially martial ones. But it is fruitless to single out one death in a \u0026quot;multideath\u0026quot; epic as the \u0026quot;real\u0026nbsp;..."},{"page_id":"PA39","page_number":"39","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e to the human. \u0026quot;At each social level, \u0026quot; Beck says, there is \u0026quot;a role for a powerful, semimagical female. . . . Each woman blends into others, both above and below her in rank. Ultimately each is a more- or less-localized form of\u0026nbsp;..."},{"page_id":"PA40","page_number":"40","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e females (just like human ones) need the service and protection of strong males\u0026quot; (1982, 49). As we will see, the twins protect their sister\u0026#39;s chastity to extreme. These insights apply, mutatis mutandis, to other regional oral\u0026nbsp;..."},{"page_id":"PA43","page_number":"43","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e she may be, she cannot protect them from themselves. The goddess\u0026#39;s mythic devastation of hero cult shrines in north India has probably stronger echoes than the southern hero cults do of the shock of Islamic dominance, and is\u0026nbsp;..."},{"page_id":"PA52","page_number":"52","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e fireball (akkini centu) into her hands, afflicts the watchmen, lets her kuntal (chignon) fall loose in a thousand strands, circles the fortress13 of her birth, beats her breasts, curses her kinsmen, kills her fourteen nephews\u0026nbsp;..."},{"page_id":"PA53","page_number":"53","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e intervention, and lime- birth are conventional tale types that find parallels in folktales from all over South Asia and beyond. 17 Tamarai asks Siva for sons with the strength of twelve elephants, for 16See Roghair 1982, 251-52\u0026nbsp;..."},{"page_id":"PA57","page_number":"57","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e presence on the battlefield. Together, these similarities and differences can be represented as shown in table 2: Table 2. Primary incaraational patterns in three epic folklores Elder Brothers: Vinous Mahabharata heroes Visnu\u0026nbsp;..."},{"page_id":"PA95","page_number":"95","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e processions to Gogo\u0026#39;s and PabujI\u0026#39;s weddings (313, 402).24 Smith (again, in a footnote) delineates Pabujfs \u003cb\u003edivine\u003c/b\u003e hierarchy himself: \u0026quot;above\u0026quot; the \u0026quot;little gods of the present age (PabujI, Ramdev etc.)\u0026quot; are \u0026quot;the greater gods of\u0026nbsp;..."},{"page_id":"PA115","page_number":"115","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e Pabuji.\u0026quot;69 If we were to reconcile Smith\u0026#39;s statement with what he learned from the bhopos, we could say that sayls are part of the \u0026quot;complete text,\u0026quot; but not \u0026quot;part of the epic story.\u0026quot; Or we might propose that sayls form part of the\u0026nbsp;..."},{"page_id":"PA136","page_number":"136","snippet_text":"... \u003cb\u003eDivine\u003c/b\u003e Interventions Yet the case of Udal in the Elliot Alha poses problems. We must begin to consider what I will argue is this Alhd\u0026#39;s tacit treatment of this \u0026quot;portion of Krsna.\u0026quot; Let me pose the question as follows: What is a\u0026nbsp;..."},{"page_id":"PA137","page_number":"137","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e decree comes from Siva, not Krsna, and the immediate focus of the reincarnations is not the Pandavas but DraupadI. Rather than Krsna decreeing incarnations of others from the distant past, the possibility is left for his hidden\u0026nbsp;..."},{"page_id":"PA142","page_number":"142","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e plan is barely disclosed, and left a mystery. In the purana, the initiatives are with the gods: Krsna will intercede against Siva\u0026#39;s curse, and do so with the \u0026quot;avatar of his own Sakti.\u0026quot; As will become clear, Krsna\u0026#39; s Sakti is the\u0026nbsp;..."},{"page_id":"PA145","page_number":"145","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e when to don the yogi-musician disguises upon entering a kingdom, he once refers to them as sainyayoga, \u0026quot;the yoga of the army\u0026quot; (23.38). Introduced to Jambay, the JogTs sing and Udal dances, entrancing everyone. When Udal says it\u0026nbsp;..."},{"page_id":"PA211","page_number":"211","snippet_text":"... for transforming a harsh tale into a \u0026quot; vilasic ontology\u0026quot; of \u003cb\u003edivine\u003c/b\u003e play. But the story is not an epic; it already has a long literary history Let us begin by asking what the Bhavisya\u0026#39;s Alha story 7. The Story of Krsnamsa."},{"page_id":"PA215","page_number":"215","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e lHa. Coming just before the Krsndmtiacarita\u0026#39;s version of the final battle, one is reminded that Krsna is also awakened from sleep when Arjuna and Duryodhana come to his bedside at Dvaraka to request the boon of his service at\u0026nbsp;..."},{"page_id":"PA226","page_number":"226","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e Sivalingam, \u0026quot;he will seize by force your daughter Candravall and son Brahmananda. \u0026quot; Like the reader, Parimala has been prepared by Prthivlraja\u0026#39;s prior tactics to consider this plausible. \u0026quot;Swayed by fate,\u0026quot; he heeds Mablpati\u0026#39;s\u0026nbsp;..."},{"page_id":"PA237","page_number":"237","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e eye, meets this challenge, binds the father and son, and rescues Laksana. At last he brings Laksana and Padmim, who finally seems to have ended her ambivalence, to the rejoicing Jayacandra. And as the Kanauj king gifts Brahmans\u0026nbsp;..."},{"page_id":"PA241","page_number":"241","snippet_text":"... \u003cb\u003eDivine\u003c/b\u003e Plan, Master Plan Kuruksetra II is a strange affair. Prthivlraja has been foiled in his attempt to eliminate his \u0026quot;great enemy\u0026quot; Laksana on its eve. Having vowed the destruction of the Candravamsa, he will thus have to achieve it\u0026nbsp;..."},{"page_id":"PA242","page_number":"242","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e plan. Moreover, Kuruksetra is itself the site of a translation of the end of Alha into an eighteen-day war that ends the lunar dynasty— this much, straight from the Mahabharata. Rather than a Dasara subplot, the KrsndmJacarita\u0026nbsp;..."},{"page_id":"PA243","page_number":"243","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e maya that, as Candrabhatta has earlier seen, is spun not only by the goddess but by Krsnamsa. Malana is not Mablpati\u0026#39;s only sister. As in AIM, Agama (Agma), a second, is married to Prthiviraja. Agama is thus also Brahmananda\u0026#39;s\u0026nbsp;..."},{"page_id":"PA268","page_number":"268","snippet_text":"... Abhlras at 9.36.1-2, Nisadas at 3.130.4. ^See below on circumcision, beards, and beef eating as elements of the \u0026quot;Mlecchadharma\u0026quot; (BhvP 3.3.3.23-27). approximating race. Yet one can probably also \u003cb\u003edivine\u003c/b\u003e the principle 268 Chapter Nine."},{"page_id":"PA269","page_number":"269","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e the principle by which so many improvements in biblical history are made in the names of the goddess— perhaps even including the exoneration of Eve. The goddess has now to contend with the impact of a new barbarian teacher: Musa\u0026nbsp;..."},{"page_id":"PA275","page_number":"275","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e \u0026quot;status\u0026quot;: Jesus that of Maslha, Muhammad that of Mleccha divinity. Jesus teaches japam as a means to the highest realization; Muhammad is burnt to ash by japam. Jesus\u0026#39;s dharma is essentially Upanisadic, and consonant with Veda;38\u0026nbsp;..."},{"page_id":"PA276","page_number":"276","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e command\u0026quot; (iSajna) by which Mahamada corrupts the Mlecchas (3.24) and the command {ajna) of Siva that determines the reincarnations of Mahabharata heroes. The term for \u0026quot;deceiver\u0026quot; (dhurta) describes not only Mahamada (3.18) and\u0026nbsp;..."},{"page_id":"PA278","page_number":"278","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e hla— without, let us note, a messiah. Moreover, if we are right about the nineteenth century as the period of composition, it is one that was preceded by over a century of attempts by European writers \u0026quot;to explain\u0026quot; Indian\u0026nbsp;..."},{"page_id":"PA280","page_number":"280","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e majesty and bearing in its hand a flashing sword. \u0026quot; This champion of the Brahmans, named Dhanji, obtained the throne, renewed brahmanical observances, and became the ancestor of the Paramaras. (R. B. Singh 1975, 223-25) As we\u0026nbsp;..."},{"page_id":"PA288","page_number":"288","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e pathway travelled only by Siddhas and inaccessible to mortals (146.79; 147.40-41). There, says Hanuman, he listens to Apasaras and Gandharvas delight (ramayanti) him with songs of Rama (39)! Just as it is where Hanuman resides as\u0026nbsp;..."},{"page_id":"PA292","page_number":"292","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e form, having seven divisions, praiseworthy, this incomparable wheel is turning. Alert, restrained, if you follow it to what you ask about, you will reach where it is broken (split). When this wheel goes where the felly is broken\u0026nbsp;..."},{"page_id":"PA295","page_number":"295","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e will\u0026quot; (81) rather than a struggle for power, or patterns of accident, treachery, and revenge that typify nationalist historiography by the 1870s (88-91, 102-6). But there are also differences, and these would seem to suggest that\u0026nbsp;..."},{"page_id":"PA301","page_number":"301","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e mystery, and respect for the karmic autonomy of each heroine and hero. There is no puranic scheme to derive the entire action from the work of gods pulling strings. If Alha has a prophetic plan for its hidden king and avatar, it\u0026nbsp;..."},{"page_id":"PA343","page_number":"343","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e vision (didar) and your sins will vanish\u0026quot; (112, cf. 368), could recall BhG 2.32: \u0026quot;As if by chance presented, the open gate of heaven (svargadvara)— happy the warriors, Partha, who get such a war.\u0026quot; Svargadvara is used frequently\u0026nbsp;..."},{"page_id":"PA344","page_number":"344","snippet_text":"... \u003cb\u003eDivine\u003c/b\u003e vision [drddr].\u0026quot; As Khakee observes, \u0026quot;\u0026#39;Megha\u0026#39; which usually means \u0026#39;clouds\u0026#39; (in Gujarat also \u0026#39;rain\u0026#39;) also seems to be some kinds of beings, who were liberated\u0026quot; (1972, 55, n. 80). 149See Elliot 1879, 84-85, and Rose 191 1-19,1:249\u0026nbsp;..."},{"page_id":"PA351","page_number":"351","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e ambrosia or amrt\u0026quot; (1997b, 151, n. 7). Moreover, \u0026quot;milk seems to have been used during earlier rituals of the Nizaris.\u0026quot;184 What is inescapable in such \u0026quot;songs of wisdom\u0026quot; is that the vision opened by drinking the paval is afforded by\u0026nbsp;..."},{"page_id":"PA352","page_number":"352","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e light (nitr) where millions of enlightened souls congregate by the Ganges and where the 124,000 prophets are also gathered\u0026quot; (Kassam 1995, 111). Indeed, a ginan attributed to Sadruddin invokes the Ganges as gatiuh gahga, \u0026quot;the holy\u0026nbsp;..."},{"page_id":"PA358","page_number":"358","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e diner, Siva, is of course a Jangam, one of those Virasaiva or Lingayat saints whose militancy (despite Lingayats having no militant orders as such), anti- iconic vehemence, Upanisadic monism, espousal of the moving over the\u0026nbsp;..."},{"page_id":"PA396","page_number":"396","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e flying horse that loses direction on the slopes of Mount Meru would seem a fine allegory of the Asvamedha horse under inverted conditions of Muslim rule. The Muslims have seized the lost horse— ungendered, but on appearance\u0026nbsp;..."},{"page_id":"PA417","page_number":"417","snippet_text":"... ). \u0026quot;Krsnake ams se Udal— \u0026quot;a part of Krsna becomes Udal.\u0026quot; GC suggests \u0026quot;\u003cb\u003edivine\u003c/b\u003e element\u0026quot; for ams. CS (intervening)— Said to be Udal\u0026#39;s (Udal ke bataijate hain). Barbanka, Aravan, Kuttantavar: The Severed Head 417 B. Tracking Barbarika."},{"page_id":"PA424","page_number":"424","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e eyes, so that with his head on a column he might watch the eighteen-day war. (Boulton 1976, 11) Boulton links the episode with others of \u0026quot;symbolic\u0026quot; history (1976, 22), but gives no background on the victim. He comments that Krsna\u0026nbsp;..."},{"page_id":"PA429","page_number":"429","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e element) of Krsna and an avatar of Babrlk; Krsna has an amS in both Udal and Maniya Dev, but also takes avatar in Maniya Dev. In both cases, the term avatar seems to be more restrictive than ams. But elsewhere in the interview\u0026nbsp;..."},{"page_id":"PA432","page_number":"432","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e source of his three arrows, his fight with his \u0026quot;Khautu, at which Marwari children undergo their first hair-removal, is evidently Kat Syam. Chandmal Agarwal is from Ringus (Krishnayya, personal correspondence, 2/23/98). Parts of\u0026nbsp;..."},{"page_id":"PA434","page_number":"434","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e that should Barbarlk do what Durga asks, she could ask his own life. Yet note that Durga never does ask, but only completes the boy\u0026#39;s training to be able to kill Krsna, as requested by her protege MaurvT. The goddess and Krsna\u0026nbsp;..."},{"page_id":"PA479","page_number":"479","snippet_text":"Draupadi among Rajputs, Muslims, and Dalits Alf Hiltebeitel. hosts of \u003cb\u003edivine\u003c/b\u003e Rsis, showed up {darSayamasa), surrounded by his disciples\u0026quot; (34.22). Vyasa explains the manner of Vidura\u0026#39;s death and tells Dhrtarastra he will perform a wonder\u0026nbsp;..."},{"page_id":"PA508","page_number":"508","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e maiden, or an illusion fashioned by the gods (mdya va devanirmita);TM and his henchman, like a jackal approaching a tigress, asks her, \u0026quot;Who are you, bending a kadamba branch, staying alone in a hermitage, radiant like a fiery\u0026nbsp;..."},{"page_id":"PA510","page_number":"510","snippet_text":"... attraction to STta, SGrpanakha\u0026#39;s attraction to Rama— that violate the purity of the \u003cb\u003edivine\u003c/b\u003e couple, who are left entirely ^See chap. 1, n. 3, and the beginning of chap. 12. out of and above the story of PabujT.91 This is 510 Chapter\u0026nbsp;..."},{"page_id":"PA516","page_number":"516","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e: Bhakti traditions from the regions of India. Studies in honour of Charlotte Vaudeville. 1-18. Groningen: Egbert Forsten; Paris: Ecole Francaise d\u0026#39;Extreme Orient. Asopa, Jai Narayan. 1972. History of the myth of fire origin\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA516\u0026vq=divine"},{"page_id":"PA517","page_number":"517","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e hierarchy: Popular Hinduism in central India. New York: Columbia University Press. Babu, P. Ranjan. 1996. Palanati Vira Charitra (A heroic ballad sung by Malas and Dalits of Palanadu): A socio-cultural study . Ph.D. dissertation\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA517\u0026vq=divine"},{"page_id":"PA528","page_number":"528","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e lives of a severed head. In Claus Peter Zoller, ed., Death in South Asia. Heidelberg: South Asia Institute. . In press-b. Hair like snakes and mustached brides: Crossed gender in an Indian folk cult. In Barbara D. Miller and Alf\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA528\u0026vq=divine"},{"page_id":"PA530","page_number":"530","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e feminine in the Hindu religious tradition. Berkeley: University of California Press. Kipling, Rudyard, in collaboration with Wolcott Balestier. [1891] 1905. The naulakha: A story of east and west. New York: Charles Scribner\u0026#39;s and\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA530\u0026vq=divine"},{"page_id":"PA531","page_number":"531","snippet_text":"... \u003cb\u003eDivine\u003c/b\u003e testimony: The Rajasthani oral narrative of Devnarayan, Vol. I, Study; Vol. 2, Text in Devandgari; Vol. 3, Translation. Personal communication. Mallison, Francoise. 1989. Hinduism as seen by the Nizan Isma\u0026#39;fli missionaries of\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA531\u0026vq=divine"},{"page_id":"PA537","page_number":"537","snippet_text":"... Walking the path of DraupadI: Ritual vitalization of the Mahabharata in a south Indian Draupadi amman festival. M. A. dissertation, University of Hawaii. Shulman, David Dean. 1980. Tamil temple myths: Sacrifice and \u003cb\u003edivine\u003c/b\u003e Bibliography 537.","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA537\u0026vq=divine"},{"page_id":"PA538","page_number":"538","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e marriage in south Indian Saiva tradition. Princeton: Princeton University Press. . 1991. Toward a historical poetics of the Sanskrit epics. International Folklore Review 11:9-17. . 1993. The hungry god: Hindu tales of filicide\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA538\u0026vq=divine"},{"page_id":"PA539","page_number":"539","snippet_text":"... \u003cb\u003edivine\u003c/b\u003e: On the comparison of early Christianities and the religions of late antiquity. Chicago: University of Chicago Press. Smith, V. A. 1909. The Gurjaras of Rajputana and Kanauj. JRAS of Great Britain and Ireland, 53-76. Smith, V. A.\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=MMFdosx0PokC\u0026pg=PA539\u0026vq=divine"}],"search_query_escaped":"divine"},{});</script></div></div></div><script>(function() {var href = window.location.href;if (href.indexOf('?') !== -1) {var parameters = href.split('?')[1].split('&');for (var i = 0; i < parameters.length; i++) {var param = parameters[i].split('=');if (param[0] == 'focus') {var elem = document.getElementById(param[1]);if (elem) {elem.focus();}}}}})();</script>