508:
natural scenery in the prelude, because he intended to focus on the main theme (the killing of the Gauda king) in the subsequent parts of the poem. Suru states that the different number of verses in various manuscripts may result from preferences of the copyists. Suru further argues that
Haripala wrote a commentary on the manuscript with the least number of verses, and he himself admits that he is commenting on an earlier part of
736:. The king worshipped the goddess, and Vakpati describes these ceremonies and the goddess in great detail. He uses various names for the goddess, including Madhavi, Bhairavi, Chandi, Narayani, Shankari, Kali, Shabari, Gauri, and Tapasi. Vakpati then narrates the king's thoughts upon seeing a dead body in the temple precinct. Vakpati continues with poetic descriptions of the summer season, followed by that of the rainy season.
1067:
people request
Vakpati to narrate the killing of "the lord of the Magadhas" and Vakpati's reply refers to "the king of the Gaudas". This suggests that the poet identified the king of Gauda with the king of Magadha. Bhattacharya identifies the defeated king as Vishnugupta, the father of Jivitagupta II, and states that the Gauda region may have been a part of the Later Gupta kingdom at the time.
988:
incorrectly would weaken the king's glory. However, he did not get sleep, and used the night to compose 42 verses describing love scenes involving young women applying make-up, couples flirting and drinking wine together, hugging and kissing, enjoyment of sex, and sleep afterwards. He then describes the end of the night and the sunrise.
1066:
in
Magadha describes Yashovarman as a famous king who destroyed all his enemies with his sword. Shyam Manohar Mishra, relying on Jain texts, believes that the kings of Gauda and Magadha were two different persons, and the Gauda king was named Dharma. Amita Bhattacharya notes that in the poem, learned
1057:
appears to be a true event. According to commentator
Haripala, as well as several later scholars, the text uses the terms "Magadha king" and "Gauda king" to refer to the same person. According to this theory, during Yashovarman's time, Magadha was a part of Gauda, or vice versa. According to Mirashi,
507:
N. G. Suru disagrees with Jacobi, stating that several post-Kalidasa poets enjoyed voluminous writing, focusing on quantity over quality. Therefore, it is possible that
Vakpati planned to write a very large poem, although he may have not been able to finish it. He may have included the description of
883:
Vakpati then describes erotic scenes involving the army soldiers and their wives after the end of the expedition. He then narrates how panegyrists glorified the king using poetic exaggerations and described how the king's lovers undressed before they got into bed with him. Vakpati mentions that now
703:, as soon as the rainy season ended, the king launched a campaign for world conquest. The gods, the celestial nymphs, and the bards celebrated this event. Yashovarman's army comprised four units: infantry, cavalry, chariots, and elephants: Vakpati describes the horses and elephants in more detail.
425:
and N. B. Utgikar regard the surviving text as a complete work, and believe that
Vakpati had no intention of writing more. According to Utgikar, the last part of the poem refers to the composition of the preceding verses. The prominence of "Gauda" in the title of the poem can be attributed to the
975:
Vakpati then devotes 150 verses to describe the "dry and insipid worldly life" of his period, venting out his frustrations about sycophancy of courtiers, nepotism, fraud, poverty, stinginess of rich people, lack of respect for the non-wealthy, and general wickedness in the society. The poet then
483:
opposes this theory, stating that the surviving text is too large to have formed only a prelude of a larger work, and the poet would not have included the best part of his work (such as descriptions of natural scenery) in a prelude. Jacobi theorizes that the surviving text is an abridgement of
484:
Vakpati's complete text: the later redactors seem to discarded the parts that were not of interest to poets. This may also explain why the number of verses differs between manuscripts: the largest manuscript has 133 more verses than the shortest one. Jacobi notes that
Haripala's commentary on
987:
Vakpati states that now "Gaudavaho, a big enterprise" will be narrated. The assembly then disperses to meet the next morning. The poet describes the sunset and the moon-rise. He states that he decided to sleep, finding himself unable to continue narrating the king's exploits because doing so
687:- invites Yashovarman to share his throne. The poet then describes a mythological episode of how Indra cut the wings of the flying mountains. Next, Vakpati talks about Yashovarman's courtesans playing water-sports in the bathing tanks of defeated enemies. He then describes
560:
may have been composed after
Yashovarman's defeat against Lalitaditya, as the poem features an "atmosphere of nostalgia" with "bitter verses on good and evil, on the vanity of the present age when success is reserved for mediocrity and jealously withheld from excellence."
413:
The poem's title suggests that the slaying of the Gauda king would be its major theme. However, the surviving text mentions the incident only once. Out of more than 1200 verses, only 3 or 4 verses describe the conflict with the Gauda king. Moreover, the last
897:
The poet then provides an autobiographical note, stating that he held the title "Kavi-raja" (king of poets), and that poet
Kamalayudha highly respected him. He describes his work as "spray particles of poetic nectar churned out from the ocean of
888:
over the king, like the slave girls, and cried at their plight. The poet then describes the king's love scenes and playful activities with his lovers. Next, he narrates the grooming and make-up activities of these ladies after bath.
743:
king. The allies of the Gauda king initially deserted him and fled away, but later, they re-grouped and joined him on the battlefield. Yashovarman defeated them in a fierce fight, seized the fleeing Gauda king, and killed him.
306:, who is described as a son of Yashovarman. These Jain accounts can be dismissed as unreliable: they are mostly fabrications, aimed at showing how Bappabhatti was able to convert notable people including Vakpati to Jainism.
961:
Men who have acquired great merits look down upon great
Lakshmi (the goddess of wealth) as most insignificant, and of no consequence. Hence is Lakshmi's hatred and hostility towards merits, not without reason, of course.
1022:-kavya, aimed at glorifying Vakpati's patron, king Yashovarman. The surviving text of the poem does not contain much historical narrative: it focuses more on mythological episodes, and on other topics found commonly in
952:. He states that one day, in the assembly, the audience requested him to tell them about king Yashovarman, especially the slaying of the Gauda king. Vakpati praises the king, calling him a manifestation of the god
691:, the periodic dissolution of the world, stating that its sole survivor - Vishnu - had incarnated as Yashovarman. The next 10 verses describe the pitiful condition of the widows of the enemy kings.
866:
They look beautiful with a pair of their rounded breasts, swelling at the prospect of getting from their lover a close embrace, which look very much like a pair of wheels of the
708:
You strike terror even with these pillars decorated with cloth dyed red, prominently displaying, as it were, circular heaps of flesh (from animals) butchered for your offering.
680:
In the next 36 verses, Vakpati talks about poets, their impact, their challenges, the language used by them (Sanskri or Prakrit), their aspirations, and their disappointments.
747:
Yashovarman then marched along the coast, and defeated the Vanga king. He proceeded to the South, where the southern king cordially submitted before him. His army crossed the
940:), and the works of other excellent poets. Vakpati then praises himself, calling his poetic speech "full of sentiment, full of substance, brilliant and solid in thought".
667:
What is real is made to look unreal and the unreal looks perfectly real, while sometimes the thing is pictured exactly as it stands. Such are the ways of good poets.
683:
Vakpati then glorifies his patron Yashovarman, calling him the Lord of the Earth, deifying him as an incarnation of Vishnu. He states that the king of gods -
1005:). As Vakpati starts his narration, there is perfect silence. He states that he is now going to talk about the king's life, and asks the audience to listen.
856:. Vakpati describes the natural scenery, as seen by the king's army, in detail. He then describes the pitiful state of the kings subjugated by Yashovarman.
840:
and built a "palatial temple" there in one day. Vakpati narrates how the gods transported the city of Ayodhya to heaven as requested by the ancient king
523:
metre, suggests that the work is finished. Suru regards this verse as an addition by the copyists, noting that it refers to the completion of the
976:
states that in this sordid world, it would be rewarding to hear about king Yashovarman's virtues. He then glorifies the king, narrating how god
329:
s (group of verses with one theme, idea, or topic). But, it is not divided into cantos or chapters: this form was later adopted by Kutuhala for
980:
tested him by appearing as a lion before him, calling him as an incarnation of Vishnu multiple times, and describing him as a member of the
397:
In 1975, Narhari Govind Suru came up with an updated critical edition with an English translation. This edition incorporated 26 additional
302:. Also, these stories do not allude to any association between Vakpati and Yashovarman: instead, they state that Vakpati was patronized by
991:
After waking up and finishing his morning routine, Vakpati prepares to narrate the king's life, describing it as similar to the life of
17:
276:
in prison, and impressed by his poetic merit, Yashodharma freed him. Vakpati was a good friend of Bappabhatti, and converted from
769:). He marched to the western mountain ranges, and collected tribute from the local rulers. Vakpati narrates how the ancient king
496:
of Gaudavaho, written by Haripala"). This suggests that the manuscript available to Haripala contained only an abridged version (
807:
ceremony to avenge his father's death. The poet provides a graphic description of the ceremony. The king then moved to
148:, the surviving text is only a prelude to the larger poem that Vakpati intended to write, but possibly never finished.
1989:
1037:"mostly a fictionalised piece" that does not name any of the defeated kings, and appears to be modeled on Kalidasa's
272:, claims that Vakpati was born in the Paramara royal family, and was imprisoned by king "Yashodharma". Vakpati wrote
531:, it would be in contradiction with the preceding verse, which states that the story of the king will now be told.
763:
in a fierce battle as part of his world-conquest, just like Raghu had done in the past (a reference to Kalidasa's
186:
was composed. He appears to have been younger than Bhavabhuti, and probably a pupil or admirer of Bhavabhuti.
144:
A little over 1200 verses of the text are known from several manuscripts. According to some scholars such as
344:. Vakpati's poetic style appears to be a mixture of "Gaudi" and "Vidarbhi", more of "Gaudi". The poem uses
240:'s work also suggests that Vakpati was a prince as well as a poet. However, a note on Halayudha's verse in
811:, where he enjoyed water-sports with his lovers in a famous lake, which was the site of the fight between
1979:
433:
is only a prelude to the larger work that Vakpati planned to write, but possibly could not complete. The
1984:
884:
the king focused solely on love-making. The wives of the king of Magadha (or Gauda) were made to wave
848:, where the local rich people offered him gifts. His army then proceeded northwards, and visited the
164:(Prakrit: "Kairāa", "king of poets"), an epithet possibly awarded to him by his patron Yashovarman.
394:
In 1927, N. B. Utgikar released a reprint of Pandit's edition, with notes from Bühler and Jacobi.
780:, and encamped there. The poet personalizes the river, and describes her love for the royal sage
284:
sect of Jainism. A similar story is narrated in other Jain works, including Rajashekhara Suri's
1953:
1994:
700:
549:
434:
258:
states that Vakpati-raja was imprisoned by Yashovarman, and composed his poem in the prison.
1954:"A note on the title of Vākpati's poem Gaudavaho and the identification of the king of Gaud"
999:, men, women, and birds gathers in an open auditorium (as had happened in Bhavabhuti's play
141:, and credits him with several military achievements, including slaying of the Gauda king.
333:. Pandit's critical edition contains 1209 verses, plus another 26 verses in the appnedix.
8:
1059:
391:. His critical edition - Bombay Sanskrit and Prakrit Series #34 - was published in 1887.
341:
224:
suggests that his father's name was Harsha-deva; a verse is attributed to Harsha-deva in
201:. He highly praised the Prakrit language, and composed two poems in it: Mahumaha-viyayo (
418:
states that the life of the king "will now be narrated", asking the audience to listen.
133:-language epic poem by Vākpatirāja. It narrates the exploits of the poet's patron, king
1910:
837:
552:. Yashovarman's defeat may have prevented Vakpati from completing his work. Indologist
210:
137:, who ruled in northern India. The poem deifies the king as an incarnation of the god
1929:
156:
Gaudavaho was composed by Vakpati-raja (Prakrit: "Bappai-rāa"), a court poet of king
1901:
Amita Bhattacharya (1975). "The Gauda king referred to in Vākpatirāja's Gaudavaho".
765:
1001:
785:
760:
748:
724:
The poet then describes the winter season, stating that Yashovarman marched to the
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463:
376:
245:
1942:
1891:
752:
659:
611:
422:
380:
286:
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mountains. There, the Shabara tribals directed him to the temple of the goddess
364:
160:. He wrote in the first half of the 8th century. He states that he was known as
145:
795:
Vakpati then describes Yashovarman's arrival in the suburbs of the Shrikantha (
480:
429:
Other scholars, such as Pandit and Bühler, theorize that the surviving text of
352:
1973:
1933:
1050:
1030:
981:
924:
853:
845:
841:
740:
733:
717:
544:
349:
249:
170:
122:
108:
914:, and Harichandra. He also enjoyed reading scritpures, works on grammar and
1887:
1058:
the defeated king was probably Jivitagupta II, the last known ruler of the
1046:
929:
919:
254:
401:
s into the main text without translation; Pandit's edition included these
937:
821:
808:
804:
623:
553:
473:
157:
134:
78:
1914:
899:
816:
800:
781:
776:
Vakpati states that Yashovarman then arrived on the banks of the river
548:, Yashovarman was defeated by and became a vassal of the Kashmiri king
345:
277:
175:
1923:
1287:
784:. Next, the king visited the sea shore, and stayed at the site of the
178:
were court poets of Lalitaditya. Vakpati's reference to Bhavabhuti in
1042:
1018:
885:
849:
770:
725:
635:
615:
583:
372:
233:
88:
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Vakpati invokes several gods in the first 61 verses. He starts with
375:. He requested Indian scholar Shankar Pandurang Pandit to work on a
992:
933:
911:
907:
867:
796:
655:
631:
458:
384:
198:
194:
1707:
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1338:
1063:
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619:
603:
539:
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493:
265:
237:
165:
130:
67:
1863:
1851:
1767:
355:, except in verses 60 and 61, which use the Samagalitaka metre.
244:
states that the Vakpati referred to here is to the 10th century
189:
Vakpati was well-versed with the works of earlier poets such as
1928:. Prakrit Text Series No. 18. Ahmedabad: Prakrit Text Society.
1811:
1809:
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996:
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830:
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also regards the surviving text as a summary of a longer poem.
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1821:
1731:
1587:
1548:
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1236:
1181:
1135:
1133:
1049:. That said, Yashovarman's subjugation of the eastern king of
379:
of the text. Pandit consulted three more manuscripts from the
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staunch rivalry between Yashovarman and the king of Gauda.
232:
states that Vakpati was born in a royal family. A verse in
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1659:
1599:
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1458:
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1311:
1260:
1743:
1683:
1623:
1575:
1410:
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1202:
1200:
1198:
1196:
1077:
902:'s works". He enjoyed reading the works of poets such as
844:. After Ayodhya, the king proceeded to the slopes of the
47:
1560:
1512:
1497:
1398:
1145:
1109:
773:
had leveled the mountains, which had now grown in size.
1524:
1434:
1157:
1944:
Vākpatirāja's Gauḍavaho: Historical and Social Aspects
1193:
471:, both of which are Sanskrit-language adaptations of
437:
of three manuscripts describes the surviving text of
408:
788:. His army then marched across the desert region of
383:
collections of western India, as well as Haripala's
209:. The first poem, which was composed earlier, is a
1900:
1869:
1857:
836:According to the poet, Yashovarman then visited
759:once roamed about. Yashovarman then defeated the
1971:
1026:s, such as natural scenery and march of armies.
1940:
1428:
948:Vakpati then describes what led him to compose
859:
527:(prelude). If it referred to the completion of
699:Vakpati then states that after Yashovarman's
1958:Bhāratī: Bulletin of the College of Indology
1951:
1886:
1845:
1392:
1380:
1332:
1281:
182:suggests that Bhavabhuti was not alive when
943:
1921:
1903:Proceedings of the Indian History Congress
1830:
1815:
1800:
1788:
1773:
1761:
1749:
1737:
1725:
1713:
1701:
1689:
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1218:
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1187:
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1139:
1124:
1103:
1086:
457:is the title of the introductory parts of
294:. However, these works wrongly state that
213:: Vakpati describes it as far superior to
1893:An Introduction to Indian Historiography
870:'s chariot heading towards their lover.
878:verse 759, describing the king's lovers
819:. Vakpati alludes to episodes from the
622:, naming her various aspects including
490:Haripala-Virachita-Gaudavadha-Sara-Tika
14:
1972:
739:Next, he describes the killing of the
515:The last verse in two manuscripts of
358:
751:, and reached the sea shore, where
24:
716:verse 322, addressing the goddess
409:Completeness of the surviving text
25:
2006:
892:
852:, including the vicinity of the
614:. He then refers to Shiva's son
363:In the 1870s, German Indologist
317:is organized in form of verses (
1879:
799:) city, where the ancient king
582:and his incarnations including
453:in another). Bühler notes that
309:
174:suggests that both Vakpati and
1008:
932:, lgendary texts (such as the
825:, including the fight between
694:
13:
1:
1070:
151:
1296:, pp. viii, xliii–xliv.
995:. A great assembly of gods,
860:After the end of expeditions
367:came across a manuscript of
7:
906:, Jvalanamitra, Kuntideva,
226:Subhashita Ratna Bhandagara
10:
2011:
1947:. Sanskrit Pustak Bhandar.
1062:. An inscription found at
569:
500:or epitome) of Gaudavaho.
18:Vakpati (8th century poet)
606:. Next, the poet invokes
290:and Prabhachandra Suri's
104:
94:
84:
73:
63:
55:
43:
35:
1990:8th-century Indian books
1941:Nandini Bhowmik (2004).
1925:Gaudavaho by Vakpatiraja
1922:N. G. Suru, ed. (1975).
1716:, pp. xxvii–xxviii.
944:Story behind composition
610:and his aspects such as
262:Bappabhatti-Suri-Charita
27:Epic poem by Vākpatirāja
1870:Amita Bhattacharya 1975
1858:Amita Bhattacharya 1975
1764:, pp. xxxi–xxxiii.
1359:, pp. xlviii–xlix.
1347:, pp. xlvi–xlviii.
564:
387:language commentary on
371:at the Jaina Bhandara,
48:
1776:, pp. xxxiv–xxxv.
964:
872:
710:
669:
618:, and Shiva's consort
125:king"), also known as
1952:S. M. Mishra (1971).
1190:, pp. vii, xlix.
959:
864:
786:churning of the ocean
706:
665:
634:. He further invokes
578:, and then refers to
264:, a biography of the
1896:. Popular Prakashan.
1833:, pp. liii–liv.
1740:, pp. xxx–xxxi.
1596:, pp. xvi–xvii.
1557:, pp. xiii–xiv.
1429:Nandini Bhowmik 2004
1308:, pp. xliv–xlv.
1245:, pp. vii–viii.
492:("Commentary on the
449:in two manuscripts,
340:can be described as
129:, is an 8th-century
1479:, pp. vi–viii.
1284:, pp. 137–139.
1178:, pp. lxi=lxv.
1060:Later Gupta dynasty
701:coronation ceremony
624:Mahishasura Mardini
556:theorizes that the
469:Brhat-katha-manjari
405:s in the appendix.
342:Maharashtri Prakrit
298:was composed after
230:Udaya-sundari-katha
59:Narhari Govind Suru
44:Original title
32:
1980:Prakrit literature
1656:, pp. xx–xxi.
1644:, pp. xix–xx.
1545:, pp. xi–xii.
1455:, pp. iii–iv.
1142:, pp. liv–lv.
1106:, p. xxxviii.
464:Katha-sarit-sagara
292:Prabhavaka-charita
30:
1985:8th-century poems
1846:S. M. Mishra 1971
1818:, p. xxxvii.
1728:, p. xxviii.
1393:A. K. Warder 1972
1381:S. M. Mishra 1971
1333:S. M. Mishra 1971
1282:S. M. Mishra 1971
1221:, p. xcviii.
534:According to the
519:, written in the
467:and Kshemendra's
421:Scholars such as
359:Critical editions
236:'s commentary on
203:Madhumatha-vijaya
121:("Slaying of the
114:
113:
105:Publication place
16:(Redirected from
2002:
1965:
1948:
1937:
1918:
1897:
1873:
1867:
1861:
1855:
1849:
1843:
1834:
1828:
1819:
1813:
1804:
1803:, p. xxxvi.
1798:
1792:
1786:
1777:
1771:
1765:
1759:
1753:
1747:
1741:
1735:
1729:
1723:
1717:
1711:
1705:
1699:
1693:
1687:
1681:
1680:, p. xxvii.
1675:
1669:
1663:
1657:
1651:
1645:
1639:
1633:
1627:
1621:
1620:, p. xviii.
1615:
1609:
1603:
1597:
1591:
1585:
1579:
1573:
1567:
1558:
1552:
1546:
1540:
1534:
1528:
1522:
1516:
1510:
1504:
1495:
1489:
1480:
1474:
1468:
1467:, pp. v–vi.
1462:
1456:
1450:
1444:
1438:
1432:
1426:
1420:
1414:
1408:
1402:
1396:
1390:
1384:
1378:
1372:
1371:, p. lxxiv.
1366:
1360:
1354:
1348:
1342:
1336:
1330:
1324:
1318:
1309:
1303:
1297:
1291:
1285:
1279:
1273:
1267:
1258:
1252:
1246:
1240:
1234:
1233:, p. lxxxv.
1228:
1222:
1216:
1210:
1204:
1191:
1185:
1179:
1173:
1167:
1161:
1155:
1149:
1143:
1137:
1128:
1122:
1107:
1101:
1090:
1084:
1045:'s panegyric on
1002:Uttararamacarita
971:
879:
854:Kailasa mountain
850:Himalayan region
846:Mandara mountain
803:had performed a
749:Malaya Mountains
728:and then to the
720:
676:
502:Moriz Winternitz
377:critical edition
336:The language of
321:s) grouped into
270:Bappabhatti-suri
96:Publication date
51:
33:
29:
21:
2010:
2009:
2005:
2004:
2003:
2001:
2000:
1999:
1970:
1969:
1968:
1882:
1877:
1876:
1868:
1864:
1856:
1852:
1844:
1837:
1831:N. G. Suru 1975
1829:
1822:
1816:N. G. Suru 1975
1814:
1807:
1801:N. G. Suru 1975
1799:
1795:
1791:, p. xxxv.
1789:N. G. Suru 1975
1787:
1780:
1774:N. G. Suru 1975
1772:
1768:
1762:N. G. Suru 1975
1760:
1756:
1750:N. G. Suru 1975
1748:
1744:
1738:N. G. Suru 1975
1736:
1732:
1726:N. G. Suru 1975
1724:
1720:
1714:N. G. Suru 1975
1712:
1708:
1704:, p. xxvi.
1702:N. G. Suru 1975
1700:
1696:
1690:N. G. Suru 1975
1688:
1684:
1678:N. G. Suru 1975
1676:
1672:
1668:, p. xxiv.
1666:N. G. Suru 1975
1664:
1660:
1654:N. G. Suru 1975
1652:
1648:
1642:N. G. Suru 1975
1640:
1636:
1630:N. G. Suru 1975
1628:
1624:
1618:N. G. Suru 1975
1616:
1612:
1608:, p. xvii.
1606:N. G. Suru 1975
1604:
1600:
1594:N. G. Suru 1975
1592:
1588:
1582:N. G. Suru 1975
1580:
1576:
1570:N. G. Suru 1975
1568:
1561:
1555:N. G. Suru 1975
1553:
1549:
1543:N. G. Suru 1975
1541:
1537:
1531:N. G. Suru 1975
1529:
1525:
1519:N. G. Suru 1975
1517:
1513:
1507:N. G. Suru 1975
1505:
1498:
1494:, p. viii.
1492:N. G. Suru 1975
1490:
1483:
1477:N. G. Suru 1975
1475:
1471:
1465:N. G. Suru 1975
1463:
1459:
1453:N. G. Suru 1975
1451:
1447:
1441:N. G. Suru 1975
1439:
1435:
1427:
1423:
1417:N. G. Suru 1975
1415:
1411:
1405:N. G. Suru 1975
1403:
1399:
1391:
1387:
1379:
1375:
1369:N. G. Suru 1975
1367:
1363:
1357:N. G. Suru 1975
1355:
1351:
1345:N. G. Suru 1975
1343:
1339:
1331:
1327:
1323:, p. xlvi.
1321:N. G. Suru 1975
1319:
1312:
1306:N. G. Suru 1975
1304:
1300:
1294:N. G. Suru 1975
1292:
1288:
1280:
1276:
1272:, p. xliv.
1270:N. G. Suru 1975
1268:
1261:
1255:N. G. Suru 1975
1253:
1249:
1243:N. G. Suru 1975
1241:
1237:
1231:N. G. Suru 1975
1229:
1225:
1219:N. G. Suru 1975
1217:
1213:
1207:N. G. Suru 1975
1205:
1194:
1188:N. G. Suru 1975
1186:
1182:
1176:N. G. Suru 1975
1174:
1170:
1164:N. G. Suru 1975
1162:
1158:
1152:N. G. Suru 1975
1150:
1146:
1140:N. G. Suru 1975
1138:
1131:
1125:N. G. Suru 1975
1123:
1110:
1104:N. G. Suru 1975
1102:
1093:
1089:, p. xxix.
1087:N. G. Suru 1975
1085:
1078:
1073:
1011:
973:
966:
946:
895:
881:
874:
862:
805:snake sacrifice
722:
712:
697:
678:
671:
612:Ardhanarishvara
572:
567:
423:Johannes Hertel
411:
361:
312:
296:Mahumaha-vijayo
287:Prabandha Kosha
242:Dasharupavaloka
220:Vallabhadeva's
154:
97:
28:
23:
22:
15:
12:
11:
5:
2008:
1998:
1997:
1992:
1987:
1982:
1967:
1966:
1949:
1938:
1919:
1898:
1883:
1881:
1878:
1875:
1874:
1862:
1850:
1848:, p. 144.
1835:
1820:
1805:
1793:
1778:
1766:
1754:
1752:, p. 103.
1742:
1730:
1718:
1706:
1694:
1692:, p. xxv.
1682:
1670:
1658:
1646:
1634:
1632:, p. xix.
1622:
1610:
1598:
1586:
1584:, p. xvi.
1574:
1559:
1547:
1535:
1523:
1511:
1496:
1481:
1469:
1457:
1445:
1433:
1421:
1419:, p. iii.
1409:
1397:
1385:
1383:, p. 142.
1373:
1361:
1349:
1337:
1335:, p. 137.
1325:
1310:
1298:
1286:
1274:
1259:
1257:, p. xii.
1247:
1235:
1223:
1211:
1192:
1180:
1168:
1156:
1154:, p. lxx.
1144:
1129:
1127:, p. vii.
1108:
1091:
1075:
1074:
1072:
1069:
1010:
1007:
958:
945:
942:
894:
891:
863:
861:
858:
705:
696:
693:
664:
571:
568:
566:
563:
481:Hermann Jacobi
410:
407:
360:
357:
311:
308:
222:Subhashitavali
153:
150:
112:
111:
106:
102:
101:
98:
95:
92:
91:
86:
82:
81:
75:
71:
70:
65:
61:
60:
57:
53:
52:
45:
41:
40:
37:
26:
9:
6:
4:
3:
2:
2007:
1996:
1993:
1991:
1988:
1986:
1983:
1981:
1978:
1977:
1975:
1963:
1959:
1955:
1950:
1946:
1945:
1939:
1935:
1931:
1927:
1926:
1920:
1916:
1912:
1908:
1904:
1899:
1895:
1894:
1889:
1885:
1884:
1872:, p. 41.
1871:
1866:
1860:, p. 40.
1859:
1854:
1847:
1842:
1840:
1832:
1827:
1825:
1817:
1812:
1810:
1802:
1797:
1790:
1785:
1783:
1775:
1770:
1763:
1758:
1751:
1746:
1739:
1734:
1727:
1722:
1715:
1710:
1703:
1698:
1691:
1686:
1679:
1674:
1667:
1662:
1655:
1650:
1643:
1638:
1631:
1626:
1619:
1614:
1607:
1602:
1595:
1590:
1583:
1578:
1572:, p. xv.
1571:
1566:
1564:
1556:
1551:
1544:
1539:
1532:
1527:
1521:, p. 37.
1520:
1515:
1509:, p. ix.
1508:
1503:
1501:
1493:
1488:
1486:
1478:
1473:
1466:
1461:
1454:
1449:
1442:
1437:
1431:, p. 77.
1430:
1425:
1418:
1413:
1407:, p. ii.
1406:
1401:
1395:, p. 42.
1394:
1389:
1382:
1377:
1370:
1365:
1358:
1353:
1346:
1341:
1334:
1329:
1322:
1317:
1315:
1307:
1302:
1295:
1290:
1283:
1278:
1271:
1266:
1264:
1256:
1251:
1244:
1239:
1232:
1227:
1220:
1215:
1208:
1203:
1201:
1199:
1197:
1189:
1184:
1177:
1172:
1166:, p. lx.
1165:
1160:
1153:
1148:
1141:
1136:
1134:
1126:
1121:
1119:
1117:
1115:
1113:
1105:
1100:
1098:
1096:
1088:
1083:
1081:
1076:
1068:
1065:
1061:
1056:
1052:
1048:
1044:
1040:
1036:
1032:
1031:V. V. Mirashi
1027:
1025:
1021:
1020:
1015:
1006:
1004:
1003:
998:
994:
989:
985:
983:
982:lunar dynasty
979:
972:
969:
963:
957:
955:
951:
941:
939:
935:
931:
927:
926:
925:Natya Shastra
921:
917:
913:
909:
905:
901:
893:Autobiography
890:
887:
880:
877:
871:
869:
857:
855:
851:
847:
843:
842:Harishchandra
839:
834:
832:
828:
824:
823:
818:
814:
810:
806:
802:
798:
793:
791:
787:
783:
779:
774:
772:
768:
767:
762:
758:
754:
750:
745:
742:
737:
735:
734:Vindhyavasini
731:
727:
721:
719:
718:Vindhyavasini
715:
709:
704:
702:
692:
690:
686:
681:
677:
674:
668:
663:
661:
657:
653:
649:
645:
641:
637:
633:
629:
625:
621:
617:
613:
609:
605:
601:
597:
593:
589:
585:
581:
577:
562:
559:
555:
551:
547:
546:
545:Rajatarangini
541:
537:
532:
530:
526:
522:
518:
513:
511:
505:
503:
499:
495:
491:
487:
482:
478:
476:
475:
470:
466:
465:
460:
456:
452:
448:
444:
440:
436:
432:
427:
424:
419:
417:
406:
404:
400:
395:
392:
390:
386:
382:
378:
374:
370:
366:
356:
354:
351:
347:
343:
339:
334:
332:
328:
324:
320:
316:
307:
305:
301:
297:
293:
289:
288:
283:
279:
275:
271:
267:
263:
259:
257:
256:
255:Yashas-tilaka
252:. A verse in
251:
250:Vakpati Munja
247:
243:
239:
235:
231:
228:. Soddhala's
227:
223:
218:
216:
212:
208:
204:
200:
196:
192:
187:
185:
181:
177:
173:
172:
171:Rajatarangini
167:
163:
159:
149:
147:
142:
140:
136:
132:
128:
124:
120:
119:
110:
109:Ancient India
107:
103:
99:
93:
90:
87:
83:
80:
77:Life of king
76:
72:
69:
66:
62:
58:
54:
50:
46:
42:
38:
34:
19:
1995:Panchatantra
1961:
1957:
1943:
1924:
1906:
1902:
1892:
1888:A. K. Warder
1880:Bibliography
1865:
1853:
1796:
1769:
1757:
1745:
1733:
1721:
1709:
1697:
1685:
1673:
1661:
1649:
1637:
1625:
1613:
1601:
1589:
1577:
1550:
1538:
1533:, p. x.
1526:
1514:
1472:
1460:
1448:
1443:, p. 8.
1436:
1424:
1412:
1400:
1388:
1376:
1364:
1352:
1340:
1328:
1301:
1289:
1277:
1250:
1238:
1226:
1214:
1209:, p. i.
1183:
1171:
1159:
1147:
1047:Samudragupta
1038:
1034:
1028:
1023:
1017:
1013:
1012:
1000:
990:
986:
974:
967:
965:
960:
949:
947:
930:Nyaya Sutras
928:, Gautama's
923:
896:
882:
875:
873:
865:
835:
820:
794:
775:
764:
746:
738:
723:
713:
711:
707:
698:
682:
679:
672:
670:
666:
573:
557:
543:
533:
528:
525:katha-pitham
524:
520:
516:
514:
509:
506:
497:
489:
485:
479:
472:
468:
462:
455:katha-pitham
454:
450:
446:
443:katha-pitham
442:
438:
430:
428:
420:
415:
412:
402:
398:
396:
393:
388:
368:
365:Georg Bühler
362:
337:
335:
330:
326:
322:
318:
314:
313:
310:Organization
299:
295:
291:
285:
273:
261:
260:
253:
241:
229:
225:
221:
219:
214:
206:
202:
188:
183:
179:
169:
161:
155:
146:Georg Bühler
143:
126:
117:
116:
115:
1009:Historicity
938:Mahabharata
918:, prosody,
822:Mahabharata
809:Kurukshetra
726:Shona river
695:Expeditions
554:A.K. Warder
550:Lalitaditya
474:Brihatkatha
158:Yashovarman
135:Yashovarman
100:8th century
79:Yashovarman
39:Vākpatirāja
1974:Categories
1071:References
1039:Raghuvaṃśa
1029:Historian
900:Bhavabhuti
886:fly-whisks
817:Duryodhana
801:Janamejaya
792:(Marwar).
790:Maru-desha
782:Kartavirya
766:Raghuvaṃśa
488:is titled
451:gāhāvīḍhaṃ
447:kahāvīḍhaṃ
445:(Prakrit:
282:Śvetāmbara
278:Brahmanism
176:Bhavabhuti
152:Authorship
56:Translator
31:Gaudavaho
1934:463112812
1909:: 38–42.
1043:Harishena
1035:Gaudavaho
1024:mahakavya
1019:prashasti
1014:Gaudavaho
970:verse 922
968:Gaudavaho
950:Gaudavaho
876:Gaudavaho
761:Parasikas
714:Gaudavaho
673:Gaudavaho
636:Saraswati
616:Kartikeya
584:Narasimha
558:Gaudavaho
529:Gaudavaho
517:Gaudavaho
510:Gaudavaho
486:Gaudavaho
439:Gaudavaho
431:Gaudavaho
389:Gaudavaho
373:Jaisalmer
369:Gaudavaho
338:Gaudavaho
315:Gaudavaho
300:Gaudavaho
274:Gaudavaho
234:Halayudha
215:Gaudavaho
211:lost work
207:Gaudavaho
184:Gaudavaho
180:Gaudavaho
162:Kavi-raja
127:Gauḍavaha
118:Gaudavaho
89:Mahakavya
1915:44138832
1890:(1972).
993:Chanakya
936:and the
934:Ramayana
912:Subandhu
908:Kalidasa
868:Kamadeva
797:Thanesar
675:verse 66
648:Ganapati
632:Chamunda
536:Kashmiri
459:Somadeva
435:colophon
385:Sanskrit
331:Lilavati
246:Paramara
199:Subandhu
195:Kalidasa
64:Language
1064:Nalanda
1055:Magadha
920:Bharata
916:mimamsa
838:Ayodhya
778:Narmada
730:Vindhya
689:pralaya
652:Lakshmi
620:Parvati
604:Krishna
570:Prelude
540:Kalhana
521:upajati
494:epitome
268:leader
238:Pingala
166:Kalhana
131:Prakrit
74:Subject
68:Prakrit
1964:: 137.
1932:
1913:
1033:calls
997:nymphs
954:Vishnu
831:Arjuna
757:Ravana
658:, and
654:, and
644:Shesha
630:, and
602:, and
600:Mohini
592:Vamana
588:Varaha
580:Vishnu
576:Brahma
353:metres
327:kulaka
323:kulika
205:) and
197:, and
139:Vishnu
49:गउडवहो
36:Author
1911:JSTOR
1051:Gauda
978:Shiva
904:Bhasa
827:Karna
813:Bhima
771:Pṛthu
741:Gauda
685:Indra
660:Ganga
640:Surya
608:Shiva
596:Kurma
538:poet
416:gatha
403:gatha
399:gatha
381:Jaina
350:Gatha
325:s or
319:gatha
248:king
191:Bhasa
123:Gauda
85:Genre
1930:OCLC
1041:and
829:and
815:and
755:and
753:Vali
656:Kama
628:Kali
565:Plot
498:sāra
348:and
346:Arya
266:Jain
1053:or
1016:is
922:'s
542:'s
461:'s
441:as
304:Āma
280:to
168:'s
1976::
1962:15
1960:.
1956:.
1907:36
1905:.
1838:^
1823:^
1808:^
1781:^
1562:^
1499:^
1484:^
1313:^
1262:^
1195:^
1132:^
1111:^
1094:^
1079:^
984:.
956:.
910:,
833:.
662:.
650:,
646:,
642:,
638:,
626:,
598:,
594:,
590:,
586:,
512:.
477:.
217:.
193:,
1936:.
1917:.
20:)
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