Ganda-Bherunda details
Harsha B. Wari'
Venkata Sriram
उज्ज्वल राजपूत
The आकाश भैरव कल्पं details this upAsana. However, पीताम्बर पीठ, दातिया has come up with शरभ तन्त्रं which is as per the said kalpa. The e-book is found here:
David and Nancy Reigle
According to the monumental 16-volume Vedic
Word-Concordance prepared by Vishva Bandhu and his helpers, the word Bheruṇḍa
or its variant Bhāruṇḍa is not found in the Saṃhitās, Brāhmaṇas, or Upaniṣads.
In the Vedāṅgas, Bhāruṇḍa is found three times: in Vāsiṣṭha-dharma-sūtra 28.12,
in Viṣṇu-dharma-sūtra 56.13, and in Śaṅkha-likhita-dharma-sūtra 105. I was able
to check the first two of these, and Bhāruṇḍa is there found as the name of a sāman
that is used for purification, not as the name of a bird. The word Bhāruṇḍeya is
found once, in the Baudhāyana-śrauta-pravara. I was not able to check this
text.
Outside of the Vedic literature, a list of occurrences is given by K. N. Dave in his valuable 1985 book, Birds in Sanskrit Literature, p. 397. He also adds the variant spelling Bhāraṇḍa. You of course already know of the famous story of the Bhāruṇḍa in the Pañcatantra.
Interestingly, the Bheruṇḍa bird is also
mentioned in the Buddhist Kālacakra-tantra, chapter 4, verse 41, where it
serves as the mount for one of the deities in the body maṇḍala. The Vimalaprabhā
commentary thereon does not gloss this word. Moreover, although even names are
almost always translated into Tibetan in the Tibetan translations of Buddhist
texts, this word is only transliterated into Tibetan letters, not translated.
So far I have not found the compound term Gaṇḍa-bheruṇḍa in Sanskrit texts, but only Bheruṇḍa and its variants. I would be glad for a reference to this. Also, I was not able to find the reference to the Bheruṇḍa that you mentioned in the Pāramātmikā-upaniṣad.
Best regards,
David Reigle
U.S.A.
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R. N. iyengar
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K S Kannan
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K S Kannan
ajit.gargeshwari
https://issuu.com/srikantasastri/docs/evolution_of_the_gandabherunda_by_dr_s.srikanta_sa/1?ff=true&e=6526691/2436825
Regards
Ajit Gargeshwari
On Friday, 17 March 2017 19:54:54 UTC+5:30, ks.kannan.2000 wrote:
Located one:Valentina Stache-Rosen 1974"Gaṇḍbheruṇḍa - On the tradition of the double-headed bird in South India"pp 1-24
David and Nancy Reigle
Thank you, Śrī Kannan, for this reference to the article on the Gaṇḍa-bheruṇḍa by Valentina Stache-Rosen in the Quarterly Journal of the Mythic Society. Apparently the other article on this that you remembered seeing there is the one by S. Srikanta Sastri that Śrī Gargeshwari gave a link to. At this other link it is said to come from the Quarterly Journal of the Mythic Society, although it does not say what year:
http://www.srikanta-sastri.org/evolution-of-the-gandabherunda/4576393366
Thank you, Śrī Iyengar, for clarifying that the word Gaṇḍa is an old Kannada prefix meaning 'strong/masculine/fearsome,' and that it was used as an honorific for kings. That explains why it does not seem to be found in Sanskrit texts.
Regarding the reference to the word Bhāruṇḍeya in the Baudhāyana-śrauta-pravara, I forgot to add the location given in the Vedic Word-Concordance: 17:7. I have now found this in W. Caland’s edition of the Baudhāyana Śrauta Sūtra, volume 3, 1913, p. 429. It occurs in a list of names, and seems to be used in the same meaning as is found in the Dharma-sūtras; that is, it does not refer to a bird.
The Pāramātmikā-upaniṣad is a large text, and a search in the online edition did not yield the word Bheruṇḍa/Bhāruṇḍa (http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/vaisn/vaimp_cu.htm, section 7.2). I would be glad to have the location reference for this story in this text. Perhaps a printed edition was used, and a page number can be given (Un-published Upanishads, Adyar Library, 1933, pp. 86-207; photographically reprinted in Upanisat-samgrahah, ed. J. L. Shastri, 1970, part 2, pp. 86-207).
The śarabha is also of interest to me. In the Śiva-purāṇa, Śarabha kills Narasiṃha (3. Śatarudra-saṃhitā, 12th adhyāya), and likewise in the Liṅga-purāṇa (1. pūrva-bhāga, 96th adhyāya). I have not yet been able to find a reference in the purāṇas to Bheruṇḍa in his fight with Śarabha.
Best regards,
David Reigle
U.S.A.
Harsha B. Wari'
Ajit Gargeshwari
Apparently the other article on this that you remembered seeing there is the one by S. Srikanta Sastri that Śrī Gargeshwari gave a link to. At this other link it is said to come from the Quarterly Journal of the Mythic Society, although it does not say what year:
http://www.srikanta-sastri.org/evolution-of-the-gandabherunda/4576393366
Ajit Gargeshwari
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।
Venkata Sriram
On Saturday, March 18, 2017 at 10:19:50 AM UTC+5:30, ajit.gargeshwari wrote:
Harsha B. Wari'
Subrahmanyam Korada
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)
David and Nancy Reigle
Jayadeva Bhat
http://www.kamat.com/jyotsna/blog/blog.php?BlogID=1149
"Gandaberunda- The Two Headed Bird
The mystical bird of Gandabherunda is featured in the emblem of the state of Karnataka. The compound name is made of ganda,the mighty, and bherunda meaning "two headed".Its origin has been traced in hoary past in different ancient civilizations, more than 4,000 years back. The concept of two headed bird existed among Hittites, Egyptians and Sumerians as well as Hindus. The first human beings pondered over the regular movement of the Sun, tree of life and big birds soaring high in the sky all the time. This idea developed perhaps, into a celestial bird, watching in all directions.
In Egypt and Assyria it was associated with a fertility cult. It traveled through trading tribes to different regions of the then known world.
Vedic India had its concept of two birds moving eternally. Garuda in later times, received a divine stature as vehicle of Vishnu, with mythological significance. These two must have been behind the concept of mighty Gandabherunda.
In Indian subcontinent, the sculpture of this mythical bird found in Taxila (a.k.a. Taxasila) is the oldest.
The Legend of Gandabherunda
Lord Vishnu assumed avatar of Narasimha (half man-half beast) to slay demon Hiranyakashipu. But this avatar became so omnipotent that the benevolent gods began to fear of total destruction. Hence they prayed Lord Shiva. Shiva then assumed the form of Sharabha, (a mythical bird) and tamed Narasimha. (man-lion). Vishnu then transformed himself into Gandabherunda and faced Sharabha. Gandabherunda thus came to be known as symbol of immense power. Later this mighty mythical bird was adopted as an emblem by several rulers."
Continued........
With regards,
जयदेव भट्ट
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Nagaraj Paturi
ajit.gargeshwari
On Sunday, 19 March 2017 17:56:59 UTC+5:30, Nagaraj Paturi wrote:
It appears that it went into the emblem of Karnataka from the emblem of Mysore
Nagaraj Paturi
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Nagaraj Paturi
ajit.gargeshwari
Sharabha ಶರಭ appears in the emblemsKarnataka,University of Mysore and the Karnataka Soaps and Detergents Limited.
The coat of arms of Karnataka is the state emblem of Karnataka The coat of arms is based on that of the Kingdom of Mysore and is carried on all official correspondences made by Government of Karnataka.
The arms has a red shield charged with a white two-headed bird, Gandaberunda bordered in blue.Gandaberunda is the official emblem of Karnataka state government.It was the royal insignia of erstwhile Mysore kingdom. The rulers including the current Yuvaraja also wears a pendent of the headed bird "eradu paksi" From the books of Nanjaraje Urs P.V. "Gandaberunda was first used as a sign on coins in Vijayanagar mints, many of coins which still exists. Since then, the tradition passed on to generations. In mid 16th century, history has it that Yaduraya embarked on a Vijaya Yathra across the Mysore State to consolidate their rank. During the Yathra, an ascetic encountered and gave him a red cloth. The King offered pooja to it and accepted it as a blessing. He won all acclaim thereafter." Following his stature raising to new heights, he announced red cloth as Rajdhwaja or State flag. To add the principles of dharma and sathya, the flag got a slogan as "Sathymevodhbhavaramyaham" with imaginary bird Gandaberunda. The bird was surrounded by elephant headed lion on two sides and a lion carrying Mahishasura’s head on the top."
One can see a few picture from this link
https://en.wikipedia.org/wiki/Gandaberunda#/media/File:Relief_of_Gandaberunda_bird_(two_headed)_in_the_Rameshwara_temple_at_Keladi.jpg
Regards
Ajit Gargeshwari
On Sunday, 19 March 2017 22:19:04 UTC+5:30, Nagaraj Paturi wrote:
S'arabha is also there in the emblem.
R. N. iyengar
Nagaraj Paturi
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Nagaraj Paturi
As emblem[edit]
https://en.wikipedia.org/wiki/Sharabha
The Government of Karnataka, the University of Mysore and the Karnataka Soaps and Detergents Limited (KSDL-an industrial unit owned by the Government of Karnataka) have adopted Sharabha, with modifications and also appropriate justifications, as their emblem or logo.[33]
In Karnataka Soaps and Detergents Limited logo, Sharabha is depicted in the form of a body of a lion with the head of an elephant to represent the virtues of wisdom, courage and strength.[34] The Royal Emblem of Mysore has also been adopted by the University of Mysore as their logo too. This logo displays Gandabherunda flanked on either side by the lion-elephant Sharabha - stronger than the lion and the elephant and defender of uprightness, surmounted by a lion.[35]
Pranshu Samdarshi
Nagaraj Paturi
Nagaraj Paturi
Nagaraj Paturi
चिच्चिक
ब्रह्म २.९४.३ / १६४
(भेरुण्ड उपनाम वाले चिच्चिक पक्षी द्वारा पवमान नृप से संवाद, गदाधर तीर्थ में गौतमी स्नान से मुक्ति ),
chichchika
Nagaraj Paturi
rniyengar
Kalicharan Tuvij
Copious discourses suggest a galactic chasm between the Scholars and the Wise; as also between the facts and the knowledge.
Ganesh K
On Thursday, March 16, 2017 at 2:08:42 PM UTC+5:30, Venkata Sriram wrote:
Namaste,The आकाश भैरव कल्पं details this upAsana. However, पीताम्बर पीठ, दातिया has come up with शरभ तन्त्रं which is as per the said kalpa. The e-book is found here:...........................Interestingly, the emblem of "Karnataka Soaps & Detergents" (whose product is the popular soap Mysore Sandal Soap) has शरभ as their official logo.regs,sriram
Harsha B. Wari'
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Ajit Gargeshwari
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Ajit Gargeshwari
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।
David and Nancy Reigle
It seems that we have not yet found a description of Bheruṇḍa in any available purāṇa. Even the description of Śarabha has so far been found in only two or possibly three available purāṇas. The Skanda-purāṇa verses that Prof. Iyengar found quoted in Nāganātha’s Vīramāheśvarācāra-saṅgraham are not found in the Veṅkaṭeśvara Steam Press edition of the Skanda-purāṇa according to a search of the ślokānukramaṇī in the Nag Publishers 8-volume reprint. I could not even find the Kālikā-khaṇḍa in that edition. However, a new edition of the Skanda-purāṇa based on older manuscripts is underway (http://hum.leiden.edu/lias/skandapurana-project/).
The same three verses that Nāganātha quoted from the Skanda-purāṇa (but not the fourth half-verse) are found in the available Śiva-purāṇa and Liṅga-purāṇa. They have some variant readings, the most significant of which is the reading saṃhāra-rūpeṇa instead of śarabha-rūpeṇa. For ease of comparison I will copy the three and half verses found by Prof. Iyengar, said to be from the Skanda-purāṇa, and then follow with the quotations from the Śiva-purāṇa and Liṅga-purāṇa.
ततश्शरभरूपेण सुव्यक्तः परमेश्वरः | पश्यतां सर्वदेवानां जयशब्दादि मङ्गलैः ||
सहस्रबहुर्जटिलः चन्द्रार्धकृतशेखरः | मृगस्त्वर्धशरीरेण पक्षाभ्यां चान्चुना द्विजः ||
अतितीक्ष्ण महादंष्ट्रो वज्रतुल्यनखायुधः | कंठेकालो महापुच्छः चतुष्पाद्वह्निसन्निभः ||
अधोगतचतुष्पादः उपरिष्टाच्चतुष्पदः |.....
Śiva-purāṇa, Veṅkaṭeśvara Steam Press edition, Nag Publishers reprint, 3. Śatarudra-saṃhitā, adhyāya 12, ślokas 7-9:
tatas saṃhāra-rūpeṇa suvyaktaṃ parameśvaraḥ |
paśyatāṃ sarva-devānāṃ jaya-śabdâdi-maṃgalaiḥ || 7 ||
sahasra-bāhur jaṭilaś candrârdha-kṛta-śekharaḥ |
samṛddhôgra-śarīreṇa pakṣābhyāñ cañcunā dvijaḥ || 8 ||
atitīkṣṇo mahā-daṃṣṭro vajra-tulya-nakhâyudhaḥ |
kaṇṭhe kālo mahā-bāhuś catuṣpād vahni-sannibhaḥ || 9 ||
Liṅga-purāṇa, Veṅkaṭeśvara Steam Press edition, Motilal Banarsidass reprint, 1. pūrva-bhāga, adhyāya 96, ślokas 65cd-68ab:
tataḥ saṃhāra-rūpeṇa suvyaktaḥ parameśvaraḥ || 65 ||
paśyatāṃ sarva-devānāṃ jaya-śabdâdi-maṃgalaiḥ |
sahasra-bāhur jaṭilaś candrârdha-kṛta-śekharaḥ || 66 ||
sa mṛgârdha-śarīreṇa pakṣābhyāṃ caṃcunā dvijāḥ |
atitīkṣṇa-mahā-daṃṣṭro vajra-tulya-nakhâyudhaḥ || 67 ||
kaṃṭhe kālo mahā-bāhuś catuṣpād vahni-saṃbhavaḥ |
In the shared three verses, Śarabha has four
legs. The Śiva and Liṅga purāṇas then move on, making no mention of the four
upper legs. Yet, tradition is very clear that Śarabha has eight legs. Even the
Buddhist Kālacakra-tantra from the tenth century C.E. refers to Śarabha as “aṣṭapāda”
(chapter 4, verse 41). So we may hopefully find more old references indicating
this. By the way, I very much enjoyed Prof. Iyengar’s anecdote from his boyhood
days at a Sanskrit pāṭhaśālā, hearing about the eight-legged Śarabha and concluding
that it must be a dinosaur.
Just as the tradition about Śarabha having eight legs is old, even though we have only one unverified purāṇa reference to it, so the tradition about Bheruṇḍa overcoming Śarabha is old. The article by Śrīmatī Jyotsna Kamat that Śrī Jayadeva Bhat kindly called attention to, “Gandaberunda—The Two Headed Bird,” refers to an old sculpture that depicts this. She there writes:
“In Karnataka, Gandabherunda is carved in the scene of ‘chain of destruction’, in the Chennakeshava temple of Belur (1113 C.E). A deer becomes prey to a big python, which in turn is lifted by an elephant. A lion attacks the elephant and the lion itself is devoured by Sharabha. Finally it is Gandabherunda which finishes off Sharabha.”
So we may hopefully find some old references to the Bheruṇḍa fight with Śarabha. The available Narasiṃha-purāṇa can now be searched in an online digital edition (http://gretil.sub.uni-goettingen.de/gret_utf.htm#NarsiP). It makes no reference to Bheruṇḍa or Bhāruṇḍa, and even makes no reference to Śarabha. Yet, another and probably older version of this purāṇa did refer to Śarabha, as seen in the quotation of it given in the commentary on the Pāramātmikā-upaniṣad, found by Śrī Harsha Wari. Deborah Soifer in her 1991 book, The Myths of Narasiṃha and Vāmana, studied eighteen versions of the Narasiṃha myth from the various purāṇas and the Mahābhārata. Only two of these included Śarabha, the Śiva and Liṅga purāṇas quoted above. None of these included Bheruṇḍa.
Best regards,
David Reigle
U.S.A.
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Dr. P. Ramanujan
Yet, tradition is very clear that Śarabha has eight legs. Even the Buddhist Kālacakra-tantra from the tenth century C.E. refers to Śarabha as “aṣṭapāda” (chapter 4, verse 41). So we may hopefully find more old references indicating this.
The fact that, three chapters of Purva Mimamsa Jaimini Sutras, having eight quarters each, being called Sharabhadhyayas, confirms this.
Ramanujan
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It is not always easy to identify the flora and fauna mentioned in ancient texts in terms of modern names. In some cases, it is possible the nomenclature remained but the precise description was forgotten. This might have given rise to artistic and poetic imaginations which in time became symbols of power and hence remained effective as signs popularly understood for evoking special sentiments (or Rasa). Over time verbal and mental repetitions perhaps infused reality into otherwise imaginary figures.
In the case of Śarabha my first impulse was to refer to the Viṣṇu Sahasranāma since Śarabha is an epithet of Viṣṇu (No. 358). But the commentaries do not relate this to the eight-footed animal but go towards the derivation of the word as Śṛṇāti iti śarabhaḥ. This is also the explanation by Kṣīrasvāmin for the word in the Amara-kośa, where it is listed with wild animals (II.5.11). Quite interestingly, Artha-śāstra ( II.30.35) knows this animal but sadly enough does not describe its features. Instead śarabha-krīdita and śarabha-pluta are among the 16 types of movements of horses supposedly well known to the horse trainers.
Śarabha as an animal is known to the Vedas, but it is not clear whether it was considered to be eight legged in the most ancient period also. Macdonell and Keith list the name in their Vedic Index, with the comment: “ In the classical literature it is a fabulous, eight-legged beast, dwelling in the snowy mountains, a foe of lions and elephants : the commentator Mahīdhara sees this sense, but without reason, in the Vājasaneyī Sarnhitā”. Mahīdhara lived in the 16th Century and hence before one goes to the Vedic texts and commentaries it is necessary to sift through ‘classical literature’ as distinct from Vedic. In the Purāṇas the name appears as already pointed out by others in this thread. Vettam Maṇi in his encyclopaedia covers this under the genealogy of a person of this name, which does not help us in the present context. Brahmāṇḍa Purāṇa refers to śarabha in several places (I.Ch 8; II Ch 7) while describing Creation out of Brahma’s body. But this is just a list of wild animals, or group names of such animals. In (II.Ch26) it is an animal that could be hunted along with lions and boars (story of Kārtavīrya of Haihaya country) in the Vindhya Mountains;
mR^igaughAH pratyapadyanta parvatA iva medinIm |
nArAchA viddhasarvA~NgAH siMharkShasharabhAdayaH ||2.26.30||
There are a few more such verses but nowhere eight legs are mentioned. The Br.Pu text with me is a southern version with only two parts. The online version from Sansknet.org has three parts the last one being mainly Lalitopākhyāna or connected closely with Devī-upāsana. My hunch is, the second and then the third part are later additions. The first part of Br.Pu is of considerable historical interest, since it maintains the Ṛgvedic number 3339 precisely with a valid astronomical explanation. Without digressing textual criticism, it is found the third part of Br.Pu (Online Sansknet version) surprisingly refers to Bheruṇḍā also. But śarabha and bheruṇḍa appear as vehicles for divine entities in the fight against Bhaṇḍāsura
vyAghrAdirohiNashchAnye pare siMhAdirohiNaH |
sharabhArohiNashchAnye bheruNDArohiNaH pare || 3.22.17||
anyAsAmapi shaktInAM vAhanAni parArddhashaH |
nR^isiMhoShTranaravyAlamR^igapakShihayAstathA || 3.29.40||
gajabheruNDasharabha vyAghravAtamR^igAstathA |
etAdR^ishashcha tirya~ncho.apyanye vAhanatAM gatAH || 3.29.41||
The other famous literature of the classical period namely, the Bṛhatsamhitā does not cite śarabha. However the Bṛhajjātaka in (Ch. 27.6); Dreṣkāṇa-svarūpa (anthropomorphic form of 1/3rd part of a Rāśi or 10 degrees of the zodiac) as dvipa-sama-kāyaḥ pāṇḍura-damṣṭraḥ śarabha-sama-aṅgrhiḥ….. Clearly an animal is referred but beyond that I am unable to infer anything. It is the Vaijayantī-kośa of Yādava-prakāśa (11th Cent.) that gives śarabha as eight-legged and also as enemy of the elephant but not of the lion. Still utpāda is the mystery; by symmetry one may have to assume that four legs were above.
Śarabhastu gajārātiḥ utpādaśca+aṣṭapādapi | |
The word (sound-wise) nearest to śarabha is śalabha (locust, moth, grasshopper...octopod?). Incidentally some species of śalabha can have eight legs like a spider and also can fly. But the Brahmāṇḍa Purāṇa clearly discriminates the two
sharabhaH shalabhashchaiva vyAghraH siMhastathaiva cha |
teShAM putrAshcha pautrAshcha shatasho.atha sahasrashaH ||2.7.304||
I will continue after hearing from others members.
best....RNI
Ajit Gargeshwari
According to the article of
Sharabha (eight-legged deer) are said to be famous in Kashmira and Kumkuma in Bahlika.According to Charaka Samhita, Chikitsa Sthana, Yonivyapath Chikitsa, 30/90-95 & 27/45-46.
Pradyumna Achar
Harsha B. Wari'
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R. N. iyengar
Vedic Śarabha (Contd. from my previous post)
My interest in this animal is because it shares attention of Vedic seers with the Gaura of the Ṛgveda on which I spent time identifying it as the wild ass (Khur) still flourishing in the Rann-of-kutch region.
Interesting and useful information has been posted in another thread by scholars in Ayurveda. From what I could understand (correction requested) Caraka and Suśruta in the BC period have not said that Śarabha had eight legs. It is in the commentaries (Chakrapāṇi-datta 10th cent; Dalhaṇa 11th cent; Kaiyadeva 15th cent) that we hear
शरभः अष्टापद उष्ट्रप्रमाणो महाशृङ्गः पृष्ठगतचतुष्पादः काश्मीरे प्रसिद्धः
Since the three repeat almost the same information, the explanation may not be due to direct observation of the animal after identification. Al-beruni (11th Cent.) in his book on India mentions that people relate that Śarabha (in the Konkan region) has four additional leg-like parts (two up-turned) at its back and that the animal attacks elephants.
Now, turning our attention to BCE texts (of the period of Caraka, Suśruta) it is found the Buddhist Śārdūla-karṇāvadāna (Ch: Māsa-parīkṣā) knows Śarabha as a wild animal that can destroy crops.
In RV (VIII.100.6) the word śarabhāya refers to a person. In the YV texts śarabha is clearly a wild animal. Sāyaṇa bhāṣya on (KYV) Tai.Sam 4-2-10.4:
explains śarabha as a wild animal more powerful than lion. The word seems to appear more in the Śukla YV texts than in the KYV texts (available to me). The Kāṇva-samhitā mantra (14.5.5) very similar to the one in Tai.sam is
Here also Sāyaṇa’s commentary on śarabha is similar;
there is no indication of eight legs.
The Vājasaneya Samhitā text (13.51) is almost same as the one in the Kāṇva above. However, Mahīdhara in his commentary adds ‘aṣṭāpado’ as a description of the animal.
Further by ‘mṛga-viśeṣaḥ’ he seems to take it as not identified and hence special.
[Here, I very much like to add the commentary of Sāyaṇa on the above VS text for sake of comparison. But unfortunately my copy of this rare published text is with a member who borrowed it two years back and is unwilling to return it even after several reminders.]
A clearer picture of of śarabha appears in the Śatapatha Brāhmaṇa (I.2.3 and VII.5.2) and the Sāyaṇa-bhāṣya.
As far as I know the only indologist to have discussed the above concepts of the Śatapatha Brāhmaṇa in detail is Svami Satya Prakash Sarasvati (Prof. Satya Prakash; Univ.of Allahabad, in his pūrvāśrama) in his monumental (not well known) book The Critical and Cultural Study of the Śatapatha Brāhmaṇa (Publ. V.G.Hansanand, Delhi, 2003). Here, there are deep philosophical concepts touching upon the Vedic world view on the Origin of Species. In any case clear one to one similarity and correspondence between the domestic (cow, horse, sheep, goat) and the wild (gavaya, gaura, uṣṭra, śarabha) respectively are brought out. There is a hint that man evolved out of mayu (kimpuruṣa). I do not like to digress further.
In conclusion, with belief in upamāna pramāṇa following Annam-bhaṭṭa, we can say, not only go-sadṛśo gavayaḥ but also aśva-sadṛśo gauraḥ & aja-sadṛśo śarabhaḥ ||
With regards
RN Iyengar
David and Nancy Reigle
Sorry, 1976On Fri, Mar 17, 2017 at 7:54 PM, K S Kannan <ks.kann...@gmail.com> wrote:Located one:Valentina Stache-Rosen 1974"Gaṇḍbheruṇḍa - On the tradition of the double-headed bird in South India"pp 1-24On Fri, Mar 17, 2017 at 11:31 AM, K S Kannan <ks.kann...@gmail.com> wrote:I have a faint memory of two articles on Gandabhetunda in QJMS (Quarterly Journal of Mythic Society). Am not able to lay hands immediately on the same.
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