It was during the year 1026 that Mahmud of Ghazni raided the Somanatha temple for its wealth, leading to the destruction of its many idols. In Somanatha: The Many Voices of a History, Romila Thapar explores the distinct narratives that were written at the time by placing them into the historical context of the period. Her goal, through this monograph, was not to reestablish how we perceive the history of the raid, but to instead study the diverse perspectives and views represented in the various
The Indian Mind and Heart The mind and heart are common terms personifying intellectual and spiritual characteristics. The mind illustrates the current state of what it describes and the heart describes the undying features of which is portrayed. The mind may change depending on influence but the heart is fixed. These regards, the Indian mind and heart may take on many forms. Starting at the core of India, its heart can be correlated with Hinduism. Hinduism started in Indian approximately
was annexed into the Mauryan Empire, Ashoka began to feel guilty for his actions, prompting him to adopt and spread the teachings of Buddhism, specifically that of the Dhamma (Thapar 255). This Buddhist teaching, which upheld order, called for an end to war and violence, as well as sacrifices and unnecessary festivals (Thapar 250). The Dhamm... ... middle of paper ... ...e spread this idea to his citizens. All in all, Emperor Ashoka’s Edicts were created to solve many of the widespread issues that
Śakuntalā (Thapar 90). It was now that the play could truly grow in popularity as it could not be picked up and read by most people. The character, Śakuntalā, daughter of Vishvamitra and Menka, would be engraved into the minds of the people. This would allow a variety of individuals with different points of view to analyze the Śakuntalā. Some would side with her independent nature, while others would see her simply as a woman that was standing... ... middle of paper ... ... (Thapar 190-1). Sakuntala
Romila Thapar stated in Oxford University Press that, “Asoka ceased to indulge in wars of aggression,” thus Asoka was enlightened. He chose to protect his people and only take the lives that were too weak. Nevertheless, he did not stop thinking about the idea
The Varna Theory of Caste, the first mention of which is found in Purusha Sukta, a hymn in Rig Veda, suggests that the four varnas originated from different body parts of Brahma- Brahmans from the head, Kshatriyas from the arms, Vaishyas from the thighs and Shudras from the feet. Although not explicitly mentioned in the hymn, the body parts are interpreted to denote the status of the four Varnas. The existence of much more than four castes is said to be a result of intermarriages. Several concepts
due to his witnessing of suffering, inforced the idea that buddhism was in fact a more merciful religion. Ashoka’s humane reign which was directly influenced by the buddhist teachings which has shaped the governing power of that time. According to Romila
Stephanie Correa Mythology What values do warriors abide by? There are universal similarities between all warrior codes, such as bravery and honor, but the specific distinctions vary according to the cultural values. These warrior codes have a big influence on the warrior ideologies in The Tain and Rama the Steadfast and ultimately determine their warrior practices. In The Tain, characters are very concerned with individual prowess and maintaining their reputation, whereas in Rama the Steadfast,
Pitney., India: A World in Transition, New York, Frederick A. Praeger, 1963. Ratman, T., Report on India, London, Oxford University Press, 1943. Rawlinson, H.G., India: A Short Cultural History, New York, Frederick A. Praeger, 1952. Thapar, Romila., A History of India, vol. 1, London, Penguin Books, 1990. Watson, Francis., A Concise History of India, Great Britain, Thames and Hudson, 1974. accessed 5 August, 2004. accessed 5 August, 2004. accessed 4 August, 2004
“As we grow older as a race, we grow aware that history is written, that it is a kind of literature without morality. That in its actuaries the ego of the race is indissoluble and that everything depends on whether we write this fiction through the memory of hero or of victim.”Derek Walcot (The Postcolonial Studies Reader 371) After Edward Said’s Orientalism (1978); a new milestone in the history of literacy criticism that heralded the postcolonial school of criticism many revisionist approaches