Yuga Purana
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The Yuga Purana ("Story of the Ages") is an ancient Indian text, part of the larger PuranasGarga Samhita (Narrations of Garga), also called Vriddha Gargiya Jyotisha (Astrology of the Sage Garga). It is the most extensive Indian text to describe the invasion of the country by foreign rulers (Indo-GreeksIndo-Scythians) during the 2nd and 1st century BCE. literature. It is considered as one of the oldest Purana, written before around 250 CE. The Yuga Purana consist in two chapter, within the larger text of the and
- "The Yuga-Purana is unique in being the only Indian text that refers in any detail to Indo-Greek and Indo-Scythian incursions into Central India. It also contains what is almost certainly the earliest account of the four Yugas—the ages of man—in a form that was later adopted by both the Mahabharata and the Puranas. It is thus a key text for the study of both a period of early Indian history and the evolution of Indian ideas of time." (Jacket of the English translation, The Yuga Purana, 2002 edition)
[edit] Narrative style
Although the Yuga Purana was written during the 1st- 2nd century CE, the text itself is written in the past tense for the parts referring to the ages previous to the Kali Yuga age, and then in the future tense from the beginning of Kali Yuga (around 3000 BCE). This is because its content is supposed to have been revealed, and all subsequent historical events predicted, at the time when Kali Yuga began. [1]
[edit] Translations
The Yuga Purana has been fully translated into English by Dr. James Mitchiner, who was British Deputy High Commissioner in Kolkata.
[edit] Contents of the Yuga Purana
[edit] A. Janamejaya Pariksit.
[edit] B. Udayin and the founding of Pataliputra.
[edit] C. Salisuka in Pataliputra.
[edit] D. The Yavana incursion.
The invasion of the Yavana (Indo-Greeks) is described in a rather detailed account:
- "After having conquered Saketa, the country of the Panchala and the Mathuras, the Yavanas, wicked and valiant, will reach Kusumadhvaja ("The town of the flower-standard", Pataliputra). The thick mud-fortifications at Pataliputra being reached, all the provinces will be in disorder, without doubt. Ultimately, a great battle will follow, with tree-like engines (siege engines)." (Gargi-Samhita Paragraph 5, Yuga Purana.)
- "The Yavanas (Greeks) will command, the Kings will disappear. (But ultimately) the Yavanas, intoxicated with fighting, will not stay in Madhadesa (the Middle Country); there will be undoubtedly a civil war among them, arising in their own country (Bactria), there will be a terrible and ferocious war." (Gargi-Samhita, Yuga Purana chapter, No7).
[edit] E. Seven kings of Saketa.
After the departure of the Yavana, the Yuga Purana explains that seven kings ruled in the area of Saketa.
[edit] F. Anarchy and Amrata in Pataliputra.
[edit] G. The rule of the Agnivesya kings.
[edit] H. The reign of king Satuvara.
[edit] I. The Saka incursion and defeat.
The Yuga Purana describes a powerful Saka king raiding Pushpanama (Pataliputra), where he kills a quarter of the population. He is later killed by the king of Kalinga Shata and a group of Sabalas (Savaras).
[edit] J. Regions in which men will survive and prosper.
[edit] Notes
- ^ "The account is composed partly in the past tense, and partly in the future tense. This latter use of the future tense constitutes the style which is also generally found in passages speaking of the Kali Yuga in the Epics and the Puranas: the reason for this being that such passages - as indeed the Mahabharata and the Puranas in general- profess to have been uttered or revealed around the start of the Kali Yuga, whence their descriptions of the Kali Yuga are phrased in the form of prophecies." (The Yuga Purana, Mitchener, 2002 edition)
[edit] References
"The Yuga Purana/edited by John E. Mitchiner". Reprint. Kolkata, The Asiatic Society, 2002, xviii, 160 p., ISBN 81-7236-124-6
[edit] External links
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Categories: Indian literature | Puranas
http://www.boloji.com/history/027.htm
A Gap in Puranic History Bridged
Despite the casual tossing away of Puranic accounts by Indologists prejudiced by western historicism, the fact remains that these texts provide a remarkably detailed account of dynasties of rulers along with a picture of social conditions that need to be included in any marshalling of facts relating to ancient India.
A major puzzle that has faced scholars in this area is the absence of references to invasions by Greeks and Scythians whose historicity is substantiated through other sources. In the first year of the new millennium part of this gap has been covered thanks to the invaluable research of Dr. James Mitchiner, till recently the British Deputy High Commissioner in Kolkata. The Vriddha Gargiya Jyotisha contains just two chapters entitled “Yuga Purana” consisting of 115 shlokas referring to both Indo-Greeks and Indo-Scythians. The second edition of Mitchiner’s critical edition (published by The Asiatic Society) collates 16 manuscripts to present the text with an English translation and a lengthy discussion that provides fascinating new data.
In this Purana, related by Shiva in response to Skanda’s queries, there is no mention of the Manvantara tradition, of Kalki, or of Abhiras that occur in Mahabharata when it speaks of the coming of Kali Yuga in terms taken from the Vayu Purana. The Abhira reference flags the epic passage as not earlier than 250 A.D. The Yuga Purana predates at least this part of the epic and also the Matsya Purana which quotes from the Gargiya Jyotisha. Unlike other Puranas that record only names of dynasties of Kali Yuga, it provides accounts of reigns of specific kings. It is also the only text to speak of 12 regions (mandalas) that are peopled after the end of the yuga. It is unique in not terming these survivors as mlechchas. Indeed, that term is used for only a single individual, the mysterious Amrata, destroyer of castes, red-eyed and red-clothed, whom Mitichiner identifies with Kharavela. He looted the Magadhan capital after the Shaka incursion around 60 B.C. and just before the end of the Kali Yuga around mid 1st century B.C. This Purana completely ignores the Ramayana and, even when mentioning Parashurama and Keshava, knows nothing of avatarahood. On this basis it can be dated as earlier than all the Puranas and both epics.
King Simuka Satavahana, named in inscriptions, is identical with Sishuka or Sindhuka of the Puranas, founder of the Andhra dynasty (that is how the Satavahanas are referred to in the Puranas). He is known to Jain accounts as Gadabhilla, father of Vikrama, who ruled over Pratishthan and Malwa. The Yuga Purana knows him as Satuvara, an oppressive ruler, just before the Shakas invaded around 60 B.C. They were routed by Shri Shatakarni, mentioned in the Puranas and the Sanchi inscription, who is the Yuga Purana’s “Shata”, an abbreviation of the full name “Shri Sata” that occurs on coins from Ujjain. The era of 58 B.C. is linked to this feat, although it was founded by the Shaka king Azes and brought into use from about 150 A.D. by the Malavas of Ujjain referring to it as their Krita era (cf. the Mandasor inscription). Around 750 A.D. it came to be known as the Vikrama era.
Mitchiner convincingly argues that Shri Shatakarni was the king later renowned as “Vikrama”, the valorous one. Similarly, after defeating the Shakas, Gautamiputra Shatakarni (107-131 A.D.) took the same epithet. After Shri Shatakarni’s reign, however, Malwa was lost to the Satavahanas. This is reflected in the legends of the rivalry between Vikrama in Ujjain and Satavahana/Shalivahana in Pratishthan. Later the title “Vikrama” was assumed by Chandra Gupta II after defeating the Shakas, and subsequently by several Chalukya rulers.
An interesting aspect of Yuga Purana is its condemnation of Bhikshukas (beggars) clad in bark-cloth, having matted hair and those who dress in red (Buddhist ascetics). It favours active life and despises those who relax as householders. There is strong opposition to Shudras having taken over performance of yajnas. An interesting social commentary is provided in its deploring the excessive female population because of which men see “an extraordinary sight. Women will do the ploughing …(they will be) warriors with bows due to the scarcity of men. Women will trade in the villages and towns, while men will be at ease as householders dressed in red.”
There is indication of the existence of a sect information about which is lost in the dark backward and abysm of time. Shalishuka of Pataliputra— great grandson of Ashoka—“of righteous words but unrighteous conduct,” is said to have helped his elder brother, renowned as Sadhuketa (banner of ascetics), establish a righteous person named Vijaya. This seems to be a reference to a Jain religious leader as “sadhu” was a term particularly used for Jain ascetics and Shalishuka’s father Samprati was a patron of Jainism. Like the other Puranas, the Yuga Purana condemns the patronage of non-Brahmanical sects by the Maurya kings.
It links the end of each Yuga to a great battle: Tarakasura’s at the end of Krita Yuga; Parashurama’s 21 battles at the end of Treta Yuga (there is no mention of Dasharathi Rama); and the Pandavas’ at the close of Dvapara. The name “Bharata” or “Mahabharata” is not applied to this war although Keshava-Vasudeva with four arms is mentioned as appearing to destroy creatures. For the Yuga Purana the end of Kali Yuga comes with the invasion of the Shakas, followed by drought, famine and the exodus of survivors to 12 mandalas. The founding of Pushpapura (Pataliputra) is a crucial event for this Purana and it celebrates Udayin (Udayan) for this, calling him the scion of Shishunaga. According to most Buddhist, Jain and Brahmanical texts, he was Ajatshatru’s successor around 460 B.C.
The Yavanas (Greeks) are stated to have demolished the mud walls of Kusumadhvaja (Pataliputra) after approaching Saketa (Ayodhya) with Panchalas and Mathuras, following which there is anarchy. It goes on to say that the Yavanas will not remain here but are drawn away by war in their own realm. After their departure there will be seven great kings of Saketa. Thereafter, a mighty Shaka king raids Pushpanama (Pataliputra) and kills a quarter of the population including all the youngest men but is slain by the Kalinga king Shata and a group of Sabalas (Savaras). In shloka 49 there is a mysterious reference to the battle of wooden weapons that Mitchiner has not glossed. In a personal communication he has stated " The expression used is "shastra-druma-mahayuddham". "Druma" means literally 'a tree'; it is used e.g. by Yaska in the sense of 'wooden' in the expression "druma-maya". "Shastra" is literally a sword, knife or dagger, and is often used to denote any weapon, tool or instrument. So the overall meaning of this phrase could indeed mean a kind of caber-tossing event; or it could perhaps denote the use of wooden weapons such as bows, arrows, wooden javelins/spears and so forth." Patanjali mentions Saketa and Madhyamika being besieged by the Yavana. A series of Indo-Greek coins have been found at Dewas near Ujjain, supporting the Yavana presence in Malwa. The Besnagar Garuda pillar inscription of Yavana Heliodorus as an envoy from Taxila of king Antialkidas is dated to around 140 B.C. Kharavela’s inscription in Hathigumpha mentions his attacking Rajagriha and sending the Yavana king Dimita (Demetrios) packing to Mathura, showing a Greek presence in Magadha around the same time. Panchala “Mitra” coins have been found at Pataliputra and names ending with “mitra” in inscriptions at Bodh Gaya. All these substantiate the Yuga Purana’s account of a joint expedition of Yavanas, Panchalas and Mathuras. Mitichiner suggests that this occurred around 190 B.C. between the reigns of Shalishuka Maurya (c. 200 B.C.) and Pushyamitra Sunga (c. 187 B.C.) when the Indo-Greek king was either Euthydemos (230-190 B.C.) or Demetrios (205-190 B.C. as co-regent and 190-171 as king). The Yavanas were called away by some attack on the border such as the Antiochus III’s two year long siege of Euthydemos in Balkh , or the seccession of Sogdiana from Bactria around 190 B.C. This is also when the Maurya dynasty was extinguished by Pushyamitra.
All that remains is to explain the absence of any reference to Alexander’s invasion, about which all Puranas are silent. K.D. Sethna (Amal Kiran) made a valiant effort to plug this gap in his Ancient India in a New Light. But that is a different story.
A major puzzle that has faced scholars in this area is the absence of references to invasions by Greeks and Scythians whose historicity is substantiated through other sources. In the first year of the new millennium part of this gap has been covered thanks to the invaluable research of Dr. James Mitchiner, till recently the British Deputy High Commissioner in Kolkata. The Vriddha Gargiya Jyotisha contains just two chapters entitled “Yuga Purana” consisting of 115 shlokas referring to both Indo-Greeks and Indo-Scythians. The second edition of Mitchiner’s critical edition (published by The Asiatic Society) collates 16 manuscripts to present the text with an English translation and a lengthy discussion that provides fascinating new data.
In this Purana, related by Shiva in response to Skanda’s queries, there is no mention of the Manvantara tradition, of Kalki, or of Abhiras that occur in Mahabharata when it speaks of the coming of Kali Yuga in terms taken from the Vayu Purana. The Abhira reference flags the epic passage as not earlier than 250 A.D. The Yuga Purana predates at least this part of the epic and also the Matsya Purana which quotes from the Gargiya Jyotisha. Unlike other Puranas that record only names of dynasties of Kali Yuga, it provides accounts of reigns of specific kings. It is also the only text to speak of 12 regions (mandalas) that are peopled after the end of the yuga. It is unique in not terming these survivors as mlechchas. Indeed, that term is used for only a single individual, the mysterious Amrata, destroyer of castes, red-eyed and red-clothed, whom Mitichiner identifies with Kharavela. He looted the Magadhan capital after the Shaka incursion around 60 B.C. and just before the end of the Kali Yuga around mid 1st century B.C. This Purana completely ignores the Ramayana and, even when mentioning Parashurama and Keshava, knows nothing of avatarahood. On this basis it can be dated as earlier than all the Puranas and both epics.
King Simuka Satavahana, named in inscriptions, is identical with Sishuka or Sindhuka of the Puranas, founder of the Andhra dynasty (that is how the Satavahanas are referred to in the Puranas). He is known to Jain accounts as Gadabhilla, father of Vikrama, who ruled over Pratishthan and Malwa. The Yuga Purana knows him as Satuvara, an oppressive ruler, just before the Shakas invaded around 60 B.C. They were routed by Shri Shatakarni, mentioned in the Puranas and the Sanchi inscription, who is the Yuga Purana’s “Shata”, an abbreviation of the full name “Shri Sata” that occurs on coins from Ujjain. The era of 58 B.C. is linked to this feat, although it was founded by the Shaka king Azes and brought into use from about 150 A.D. by the Malavas of Ujjain referring to it as their Krita era (cf. the Mandasor inscription). Around 750 A.D. it came to be known as the Vikrama era.
Mitchiner convincingly argues that Shri Shatakarni was the king later renowned as “Vikrama”, the valorous one. Similarly, after defeating the Shakas, Gautamiputra Shatakarni (107-131 A.D.) took the same epithet. After Shri Shatakarni’s reign, however, Malwa was lost to the Satavahanas. This is reflected in the legends of the rivalry between Vikrama in Ujjain and Satavahana/Shalivahana in Pratishthan. Later the title “Vikrama” was assumed by Chandra Gupta II after defeating the Shakas, and subsequently by several Chalukya rulers.
An interesting aspect of Yuga Purana is its condemnation of Bhikshukas (beggars) clad in bark-cloth, having matted hair and those who dress in red (Buddhist ascetics). It favours active life and despises those who relax as householders. There is strong opposition to Shudras having taken over performance of yajnas. An interesting social commentary is provided in its deploring the excessive female population because of which men see “an extraordinary sight. Women will do the ploughing …(they will be) warriors with bows due to the scarcity of men. Women will trade in the villages and towns, while men will be at ease as householders dressed in red.”
There is indication of the existence of a sect information about which is lost in the dark backward and abysm of time. Shalishuka of Pataliputra— great grandson of Ashoka—“of righteous words but unrighteous conduct,” is said to have helped his elder brother, renowned as Sadhuketa (banner of ascetics), establish a righteous person named Vijaya. This seems to be a reference to a Jain religious leader as “sadhu” was a term particularly used for Jain ascetics and Shalishuka’s father Samprati was a patron of Jainism. Like the other Puranas, the Yuga Purana condemns the patronage of non-Brahmanical sects by the Maurya kings.
It links the end of each Yuga to a great battle: Tarakasura’s at the end of Krita Yuga; Parashurama’s 21 battles at the end of Treta Yuga (there is no mention of Dasharathi Rama); and the Pandavas’ at the close of Dvapara. The name “Bharata” or “Mahabharata” is not applied to this war although Keshava-Vasudeva with four arms is mentioned as appearing to destroy creatures. For the Yuga Purana the end of Kali Yuga comes with the invasion of the Shakas, followed by drought, famine and the exodus of survivors to 12 mandalas. The founding of Pushpapura (Pataliputra) is a crucial event for this Purana and it celebrates Udayin (Udayan) for this, calling him the scion of Shishunaga. According to most Buddhist, Jain and Brahmanical texts, he was Ajatshatru’s successor around 460 B.C.
The Yavanas (Greeks) are stated to have demolished the mud walls of Kusumadhvaja (Pataliputra) after approaching Saketa (Ayodhya) with Panchalas and Mathuras, following which there is anarchy. It goes on to say that the Yavanas will not remain here but are drawn away by war in their own realm. After their departure there will be seven great kings of Saketa. Thereafter, a mighty Shaka king raids Pushpanama (Pataliputra) and kills a quarter of the population including all the youngest men but is slain by the Kalinga king Shata and a group of Sabalas (Savaras). In shloka 49 there is a mysterious reference to the battle of wooden weapons that Mitchiner has not glossed. In a personal communication he has stated " The expression used is "shastra-druma-mahayuddham". "Druma" means literally 'a tree'; it is used e.g. by Yaska in the sense of 'wooden' in the expression "druma-maya". "Shastra" is literally a sword, knife or dagger, and is often used to denote any weapon, tool or instrument. So the overall meaning of this phrase could indeed mean a kind of caber-tossing event; or it could perhaps denote the use of wooden weapons such as bows, arrows, wooden javelins/spears and so forth." Patanjali mentions Saketa and Madhyamika being besieged by the Yavana. A series of Indo-Greek coins have been found at Dewas near Ujjain, supporting the Yavana presence in Malwa. The Besnagar Garuda pillar inscription of Yavana Heliodorus as an envoy from Taxila of king Antialkidas is dated to around 140 B.C. Kharavela’s inscription in Hathigumpha mentions his attacking Rajagriha and sending the Yavana king Dimita (Demetrios) packing to Mathura, showing a Greek presence in Magadha around the same time. Panchala “Mitra” coins have been found at Pataliputra and names ending with “mitra” in inscriptions at Bodh Gaya. All these substantiate the Yuga Purana’s account of a joint expedition of Yavanas, Panchalas and Mathuras. Mitichiner suggests that this occurred around 190 B.C. between the reigns of Shalishuka Maurya (c. 200 B.C.) and Pushyamitra Sunga (c. 187 B.C.) when the Indo-Greek king was either Euthydemos (230-190 B.C.) or Demetrios (205-190 B.C. as co-regent and 190-171 as king). The Yavanas were called away by some attack on the border such as the Antiochus III’s two year long siege of Euthydemos in Balkh , or the seccession of Sogdiana from Bactria around 190 B.C. This is also when the Maurya dynasty was extinguished by Pushyamitra.
All that remains is to explain the absence of any reference to Alexander’s invasion, about which all Puranas are silent. K.D. Sethna (Amal Kiran) made a valiant effort to plug this gap in his Ancient India in a New Light. But that is a different story.
– Pradip Bhattacharya
March 14, 2004
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Retelling the Ramayana: How Padma Purana Does It by Satya Chaitanya
Sanatana Dharma and Hinduism by Dr. RK Lahiri, Ph.D
‘Sanatanize’ Hinduism by J. Ajithkumar
Scriptures of Sanatana Dharma by Neria Harish Hebbar, MD
Science and Vedanta by Dr. CS Shah
Science of Reincarnation by Neria Harish Hebbar, MD
Science of Values by Dr. CS Shah
Secret of Productive Work by Swami Ganeswarananda
Secularism and Freedom of Religion by Neria Harish Hebbar, MD
Self Experience is Possible - Here and Now by Sushil Kumar Vasudeva
Shad-Darshana by Neria Harish Hebbar, MD
Shakuntala by Pradip Bhattacharya
Shiva Becomes Ardhanarishwara by Satya Chaitanya
Shree Ganeshaye Namaha by Aparna Chatterjee
Shrimad Bhagavatam: The Living Tradition by Prof. R.N. Mishra
Sita: Dheere Chal, Ham Haaree E Raghubar by Satya Chaitanya
Sitaji : The Ideal Mother by Bhagwat K. Shah
Snanam in the Hindu Tradition by Mukesh Williams
Spirit of Indian Philosophy by Neria Harish Hebbar, MD
Sri Ramakrishna Paramhansa by Dr. CS Shah
Stories from Mahabharata by Dr. CS Shah
Stories from Ramayana by Dr. CS Shah
Students and Ganesha by Rajender Krishan
Swami Vivekananda by Dr. CS Shah
Swami Vivekananda at the Parliament of Religions by Dr. CS Shah
Swami Vivekananda and Madam Calve by Dr. CS Shah
Swami Vivekananda : The Universal Man by Dr. CS Shah
The Caste and Religious Conflicts by Dr. CS Shah
The Concept of Kundalini Shakti by Dr. CS Shah
Sadhna or Method (Worship, Rites, Rituals, etc) by Dr. CS Shah
The Kundalini Shakti or the Coiled Up Energy by Dr. CS Shah
The Disciple by Dr. CS Shah
The Gita For the Beginners by Dr. CS Shah
The Hindu View on Cosmogony by Dr. R.K. Lahiri
The Inner Script and Sri Ramakrishna by Indrajit Bandyopadhyay
The Inspiration of Bankimchandra's Anand Math by Pradip Bhattacharya
The Magic of Mantra by Rajender Krishan
The Mahabharata as I Remember it by Saroj Thakur
The Mahabharata as Theatre by Pradip Bhattacharya
The Myths of Meditation! by Tom Beal
The Name "Aparna" - Its Mythological Meaning in Hindu Religion by Aparna Chatterjee
The Necessity/Problems of holding on to Spirituality by Dr. CS Shah
The Principal Upanishads by Neria Harish Hebbar, MD
The problem of Janani janmabhumishca in Anand Math by Pradip Bhattacharya
The Question of Truth and Yogic Practice by Ashish Nangia
The Rebels: The Next Generation Pandavas by Indrajit Bandyopadhyay
The Seer and the Self by Ashish Nangia
The Significance of Lord Ganesha - The God for All Reasons by Rajgopal Nidamboor
The Spirit of Indian Philosophy by Dr. R.K. Lahiri, Ph.D
The Story of Lalita Devi by Pradip Bhattacharya
The Third Dice Game by Pradip Bhattacharya
The Three Great Acharyas by Neria Harish Hebbar, MD
The Vedic Quest concerning the Universe, Space and Time by Dr. Rati Saxena
Truth in Scriptures by Neria Harish Hebbar, MD
Understanding Mahabharata: A Woman's Fury, Soft Skills and a Hero by Satya Chaitanya
Understanding Mahabharata: The Puzzle of Pandu by Satya Chaitanya
Understanding Mahabharata: The Silencing of Draupadi by Satya Chaitanya
Understanding Mahabharata: Vyasa-Witness to Self, Witness to Life by Satya Chaitanya
Understanding Mahabharata: Yudhishthira: A Game of Dice with Dharma Satya Chaitanya
Vak Ambhrini and Her Song of the Soul by Satya Chaitanya
Variations in Indonesian Mahabharata by by Indrajit Bandyopadhyay
Vedanta and Devotion by Dr. CS Shah
Vedanta and Modernity by Dr. CS Shah
Vedanta and Science by Dr. CS Shah
Vedanta, Privilege and Ethics by Dr. CS Shah
Vritra's Last Wish by Indrajit Bandyopadhyay
Was Draupadi Disrobed in the Dice Hall of Hastinapura? by Satya Chaitanya
Was Draupadī ever disrobed? by Pradip Bhattacharya
Web of Love by Anil K. Rajvanshi
What are Puranas? Are They Myths? by Dr. R.K. Lahiri, Ph.D
What Hindus Ought To Know! by Govindarajan Padman
What is Hinduism by Ed Viswanathan
Word as Weapon by Dr. Frank G. Morales
Yoga by Mohan Dadlani
Yoga - An Introduction by Ashish Nangia
Yoga Nidra - A Yogic Practice by Dr. CS Shah
History
A Gap in Puranic History Bridged by Pradip Bhattacharya
A Nation Without a History by Niraj Mohanka
A study of the origin of the word Vrihi by Dr. V. Sankaran Nair
Biography of the place named Kasaragod by Dr. V. Sankaran Nair
Buddha has to be Dated to 1800 BC by Prithviraj R
Cinderella of the Ancient World by Pradip Bhattacharya
Hinduism: A Holy Water Religion by Dr. V. Sankaran Nair
Humayun-Nama: Gulbadan Begum's Forgotten Manuscript by Neria Harish Hebbar, MD
Kerala: Word Lore by Dr. V. Sankaran Nair
Koh-i-Nur: A Diamond's Incredible Journey by Neria Harish Hebbar, MD
Language and Architecture of Ancient India by Neria Harish Hebbar, MD
Libation of Water - A Real Property Symbol by Dr. V. Sankaran Nair
Lord Curzon and The Partition of Bengal by Kumud Biswas
New Light on Ancient India by Pradip Bhattacharya
Pondicherry: The Dutch Connections (1693-1699) by N. Nandhivarman
Remembering a Brave Lost Generation by V. Sundaram
Revolutionizing Ancient History: The Case of Israel & Christianity by Pradip Bhattacharya
The Aryan Invasion : Fact or Fallacy by Rekha I Nambiar
The Date of the Mahabharata War by Pradip Bhattacharya
The Etymological Investigation on the birth place of Plough by Dr. V. Sankaran Nair
The Indomitable Marathas by Neria Harish Hebbar, MD
The Intrepid Queen: Rani Abbakka Devi of Ullal by Neria Harish Hebbar, MD
The Lost Hindu Empire of Cambodia by Neria Harish Hebbar, MD
The Mahabharata in Arabic and Persian by Pradip Bhattacharya
The Nine Gems of Akbar by Neria Harish Hebbar, MD
The Unknown Ashoka by Pradip Bhattacharya
The Unwritten History of the Saurashtrians of the South India by T.A. Ramesh
Turkic Languages:
Their Contribution in the development of Hindustani by K. Gajendra Singh
Was Nefertiti, An Aryan Princess? by K. Gajendra Singh
History of British in India by Neria Harish Hebbar, MD
First Europeans in India: The Portuguese and the British
Eighteenth Century India: French and English Rivalry
British India: Reforms of Dalhousie and the Sepoy Uprising (1848 – 1858)
Introduction
The Marauders Who Came In From The Mountains
The Terror That Came from Afghanistan
The Sultanates of Delhi
Ala-ud-din and His Eunuch General
Muhammad bin Tughlaq – Maniacal Genius
The Sayyids and the Lodis
The Mighty Mughals
The Fugitive King : Humayun
A True Monarch : Akbar The Great
The World Conqueror : Jahangir
King of the World : Shah Jahan
Quintessential Orthodox – Aurangzeb
Other Mughals
Sultans and Nawabs of the South
Nizam of Hyderabad and Tiger of Mysore
Islam in Modern India
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