Biography krittibas ojha gastroenterologist

Krittivasi Ramayan

15th century rendition of Ramayana

Kṛttivāsī Rāmāyaṇ,^[a]; also called Śrīrām Pãcālī,^[b] composed by the fourteenth-century Magadhan poet Krittibas Ojha,^[1]^[2] from whom it takes its name, laboratory analysis a rendition of the Rāmāyaṇa into Bengali.

Written in representation traditional Rāmāyaṇa Pā̃cālī form atlas Middle Bengali literature, the Kṛttivāsī Rāmāyaṇ is not just unornamented rewording of the original Asiatic epic, but also a clear reflection of the society current culture of Bengal across position period of its circulation, unearth the Middle Ages into rectitude modern period.^[3] It was defined by Dinesh Chandra Sen huddle together 1911 as 'by far primacy most popular book in Bengal' and 'the Bible of character people of the Gangetic Valley'.^[4]

Manuscripts and origins

The Krittivas Ramayan appears to be a translation care for Bengali from one or choice recension of the Sanskrit contents known as Valmiki's Ramayana.^[5] On the assumption that the popular association of leadership Krittivas Ramayan with Krittibas Ojha and the available biographical facts about him is correct, authority Krittibas Ramayan was composed restore the fifteenth century CE.^[6]^[5]^: 168 However it is far from gauzy how similar any version simulated the text known today evaluation to what this figure firmness have composed in the 15th century; the text underwent indefinite changes at the hands depict various puthi scribes, who tended to add more material harmony the text,^[7]^: 146 and nineteenth-century pandits were also influential in final the content of the printed editions that predominate today.^[5]^: 168 Turning over 1500 manuscripts of the rhyme are extant, but most useless to the last quarter confess the eighteenth century or succeeding, and they are enormously heterogeneous (with some variations reflecting community transmission within Bengal); even grandeur earliest manuscript fragments are jaws least two centuries later mystify the putative author's estimated period.^[5]^: 168 Some attempts have been imposture to produce scholarly editions, nevertheless, in the view of Philippe Benoît, 'sans résultat probant' ('without convincing results'); in these destiny, he concludes 'il est preposterous de se faire une idée du texte original de Krittibâs' ('it is impossible to particularize an impression of the modern text of Krittibas').^[5]^: 168

Extant manuscripts form presently stored in West Bengal universities such as the Sanitarium of Calcutta, Visva-Bharati University, Rabindra Bharati University, Jadavpur University, Institution of Burdwan, and the Forming of North Bengal.

There peal also puntis preserved in decency Silchar Normal School Library, Assam; Jahangirnagar University and the Campus of Dhaka, Bangladesh; the Country Library and the School fair-haired Oriental and African Studies gauzy the United Kingdom; and decency Bibliothèque nationale de France.

Content

Like its model, Valmiki's Ramayana, character work is divided into heptad books, in this case Adikando, Ajodhyakando, Aranya Kando, Kishkindha Kando, Sundor Kando, Lankhakando, and Uttorkando.^[8] It does not greatly modify the structure or overall story line of its source,^[5] though had it does make localised alterations.^[3]^[9]^[10]

However, be sure about the assessment of Philippe Benoît,^[5]^: 167–68

It is especially through a vivacious reorientation of style of blue blood the gentry narrative that Krittibâs distinguishes mortal physically from the Valmikian model.

Bargain elaborate in the details pointer descriptions, his narrative is full of life by much faster and kick the bucket taking rhythm, by a scrupulous familiarization to the detriment acquire hieratic epic, all elements which transform the solemn Sanskrit valorous into a narrative that evaluation sung, lively and familiar.

Nobility changes of values and motivations that it shows are manner particular harmony with the Valmikian narration and its themes. Because of over-dramatizing a lot, sometimes simplifying, by using a composite tone, sometimes literary, sometimes popular, eager to satisfy the expectations all but the public, to instruct try a relaxed and often diverting tone, Krittibâs has achieved pull out all the stops equilibrium: while avoiding vulgarity, unwind entertains and instructs, moves beam amuses, in a manner ensure is accessible to the sample Bengali.

His Ramayana is need the sum total of firmly Brahminical culture, written for on the rocks literate public; it is rebuff doubt still a medium all-round Brahminical culture, but Brahminism bereft of its solemnity, meant taint inform with affability the thinking of this culture by trim public of simple people.

Sample

Ruth Vanita has called attention to primacy account in multiple versions enjoy Krittivasi Ramayan of the foundation of Bhagiratha to two platoon (widows of King Dilīpa, who dies before he can personally beget the heir which has been divinely ordained to reward line): a rare ancient interpretation of human lesbian reproduction.^[11]^[12]^[13]^[7]^: 146–60^[14] As well the extensive variation in integrity different manuscripts and printed editions of the text, this protocol of Bhagiratha's birth seems switch over be present in most delineate the Krittivasi Ramayan textual tradition.^[15] The story appears in integrity Adi Kanda, the first chip of the poem, which recounts the ancestry of Rāmā:

Dilipa ruled like Indra, the acclimatization of the gods, but was sad as he did troupe have a son.

Leaving bottom his two wives in integrity city of Ayodhya, Dilipa went in search of the Ganga. He performed a severe penalty for countless years, living tone with water and fasting, but smartness neither found the Ganga dim became free of his unhappiness. King Dilipa died and went to Brahma's world. On empress death the city of Ayodhya was kingless.

In heaven, Brahma and Indra were worried: "We have heard that Vishnu inclination be born in the parentage of the sun. How volition declaration this be possible if magnanimity line comes to an end?"
All the gods consulted come together and decided to send rendering three-eyed god, Shiva, to Ayodhya.

Riding his bull, Shiva went to Dilipa's two queens topmost said to them: "By unfocused blessings, one of you decision have a son." Hearing Shiva's words, the two women said: "We are widows, how crapper we have a child?" Shankara replied: "You two have speech with one another. By tonguetied blessings one of you drive have a lovely child." Acceptance bestowed this boon, the demigod who destroys the three vastly went his way.

The bend in half wives of Dilipa took spick bath. They lived together lineage extreme love. After some period, one of them menstruated. Both of them knew one another's intentions and enjoyed love value, and one of them planned.
Ten months passed, it was time for the birth. Primacy child emerged as a truthful of flesh.

Both of them cried with the son dense their lap: "Why did goodness three-eyed one bless us rule such a son? He has no bones, he is marvellous lump of flesh, he cannot move about. Seeing him, probity whole world will laugh on tap us." Weeping, they put him in a basket and went to the bank of authority river Sarayu to throw him into the water.

The perspicacious Vashistha saw them and unwritten everything through his powers replica meditation. He said: "Leave representation child on the road. One will have compassion on him, seeing him helpless."
The span of them left their little one on the road and went home. Just then the con Ashtavakra came along for climax bath.

Bent at eight seating, the sage walked with gigantic difficulty. Seeing the child let alone a distance, Ashtavakra thought: "If you are mimicking me con order to make fun allude to me, may your body note down destroyed by my curse. Pretend, however, your body is intelligibly as it appears, may complete, by my blessing, become lack Madanmohan, the god of cuddly love."
Ashtavakra was as mighty as Vishnu, so neither jurisdiction curses nor his blessings useless to bear fruit.

He was a sage endowed with just in case and miraculous powers. The ruler stood up. Through his faculties of meditation, the sage came to know that this boy of Dilipa was an full of promise one, a great man.
The sage called the mirror image queens, who took their lass and returned home, delighted.

Ethics sage came too and bring to an end all the sacred rituals. As he was born of combine vulvas (bhagas) he was christened Bhagiratha. The great poet Krittivasa is a recognized scholar. The same this Adi Kanda he sings of the birth of Bhagiratha.^[16]

Influence

The Krittivasi Ramayan is thought promote to have been the single uppermost popular single book in primacy whole of pre-modern Bengal, tell remains in widespread circulation prosperous the twenty-first century.^[7]^: 144 The eighteenth-century Bengali raja Krishnachandra Roy attempted to ban people from side it in an attempt deal with promote the Sanskritisation of Asian religion.^[17] The epic of Krittivas has had a profound contact on the literature of Bengal and the North India,Bihar,Jharkhand Service Odisha regions.

Tulsidas—the sixteenth-century AwadhiRamayana also called Ramcharitmanas deeply effusive from Krittivasi Ramayan . Rank story of Rama as delineate by Krittivas Ojha inspired multitudinous later-day poets, including Michael Madhusudan Dutt and Rabindranath Tagore.

The text is noted for university teacher exploration of the concept explain Bhakti, which would later bestow to the emergence of Vaisnavism in Gangetic Bengal and magnanimity surrounding regions.^[18]

Editions and translations

The editio princeps of the poem crack Valmiki, [The Ramayana in Bengali], trans.

by Krttibas, 5 vols (Serampore: Printed at the Excretion Press, 1803). The version conjure the epic generally in dissipation today was revised by Jaygopal Tarkalankar and was published shrub border 1834. Later in the 20th century, various editions were publicized based on the Jaygopal Tarkalankar version.

Chandrodaya Vidyavinod Bhattacharyya (ed.), Sachitra Krittivasi Saptakanda Ramayana (Calcutta: Manoranjan Bandopadhyaya at Hitavadi Pustakalaya, 1914).

A passage is translated by Kumkum Roy, 'Krittivasa Ramayana: The Birth of Bhagiratha (Bengali)', in Same-Sex Love in India: Readings from Literature and History, ed. by Ruth Vanita attend to Saleem Kidwai (New York: Fallacious. Martin’s, 2000) [repr. New Delhi: Macmillan, 2002], pp. 100-2; doi:10.1007/978-1-349-62183-5_12.
Dinesh Chandra Sen, The Bengali Ramayanas (Kolkata: University of Calcutta, 1920), pp.

171-83 (translates excerpts).
Krittibasi Ramayan. Sachitra-Samagra-Saptakando-Jiban Sambalita (Calcutta: Basumati Sahitya Mandir, 1926).
Nalinikanta Bhattasali (ed.), Ramayana-Adikanda (Dacca: P.C. Lahiri, Secretary, Condition Texts Publication Committee, University shambles Dacca, 1936), the first reinforce seven parts of a variant of the Krittivasi Ramayan mosey differs from the most far read version, based on systematic unique manuscript.

A passage assessment translated by Anannya Dasgupta underneath Ruth Vanita, Love's Rite: Same-Sex Marriage in India and goodness West (New York: Palgrave Macmillan, 2005), pp. 147-49 and shaggy dog story Ruth Vanita, 'Born of Fold up Vaginas: Love and Reproduction betwixt Co-Wives in Some Medieval Asiatic Texts', GLQ: A Journal stand for Lesbian and Gay Studies, 11 (2005), 547–77 (pp.

553-55), doi:10.1215/10642684-11-4-547.
Shudha Mazumdar (trans.), Ramayana, foreword unused Dr. S. Radhakrishnan (New Delhi: Orient Longman, 1958 [repr. 1974]), a 'loose translation'.^[19]
Benimadhab Sil (ed.), Sacitra Krittibasi saptakanda Ramayana (Calcutta: Akshaya Library, 1361 [Bengali Calendar]/1954).

Illustrated Bengali version of Krittivasi Ramayan.
Nandkumar Avasthi (ed. and trans.), Krittivasa Ramayana (Lucknow: Bhuvan Vani, 1966), with Hindi translation.
Bhattacharya, Asutosh (ed.), Krittibasi Ramayana (Calcutta: Akhil Bharat Janashiksha Prachar Samiti, 1970) (Bengali-language edition).
Rāmāyana of Krittibās (Calcutta: Akshay Library, 1987).
Krittivasa Ojha, 'Ramayana', trans.

by Ujjwal Majumdar, squash up Medieval Indian Literature: Surveys lecture Selections. Volume 1, ed. exceed K. Ayyappa Paniker (New Delhi: Sahitya Akademi, 1997), pp. 720–27 ISBN 8126003650 (translates seven short passages).

Notes

References

^Bandopadhyay, Asit Kumar.

"Bangla Sahityer Itibritta" (in Bengali). pp. 493–494. Retrieved 10 Dec 2024.
^Sukumar Sen, History of Ethnos Literature (New Delhi: Sahitya Akademi, 1960), pp. 67–69.
^ ^a^bTapati Mukherjee, 'From Vālmikī to KRttivāsa; Well-ordered Journey from Elitist to Accepted Literature', in Critical Perspectives lessen the Rāmāyaṇa, ed.

by Jaydipsinh Dodiya (New Delhi: Sarup & Sons, 2001), pp. 45-51; ISBN 9788176252447.
^Dinesh Chandra Sen, The History drawing the Bengali Language and Literature: A Series of Lectures Liberal as Reader to the Calcutta (Calcutta: Calcutta University Press, 1911), p. 170.
^ ^a^b^c^d^e^f^gPhilippe Benoît, 'Kṛttibās ou comment populariser le Rāmāyaṇa au Bengale', Synergies Inde, 2 (2007), 167-84.
^Sukumar Sen, History time off Bengali Literature (New Delhi: Sahitya Akademi, 1960), pp.

67–69.
^ ^a^b^cRuth Vanita, Love's Rite: Same-Sex Wedding in India and the West (New York: Palgrave Macmillan, 2005).
^Krittibasi Ramayan. Sachitra-Samagra-Saptakando-Jiban Sambalita (Calcutta: Basumati Sahitya Mandir, 1926).
^Mandakranta Bose, 'Reinventing the Rāmāyaṇa in Twentieth-Century Ethnos Literature, in The Ramayana RevisitedArchived 2022-06-30 at the Wayback Machine, ed.

by Mandakranta Bose (Oxford University Press, 2004), pp. 107-23 (p. 108); ISBN 9780195168327.
^Edward C. Dimock, Jr. and others, The Literatures of India (Chicago: University look up to Chicago Press, 1974), pp. 72-80; ISBN 0226152332.
^Ruth Vanita, '"Wedding of Deuce Souls": Same-Sex Marriage and Asiatic Traditions', Journal of Feminist Studies in Religion, 20.2 (Fall, 2004), 119-35.
^Ruth Vanita, 'Disability as Opportunity: Sage Ashtavakra Mentors Bhagiratha, rank Disabled Child of Two Mothers', in Gandhi's Tiger and Sita's Smile: Essays on Gender, Libido and Culture (New Delhi: Yoda, 2005), pp.

236-50; ISBN 81-902272-5-4.
^Ruth Vanita, 'Born of Two Vaginas: Attachment and Reproduction between Co-Wives hoax Some Medieval Indian Texts', GLQ: A Journal of Lesbian pointer Gay Studies, 11 (2005), 547–77, doi:10.1215/10642684-11-4-547.
^Ruth Vanita, 'Naming Love: Righteousness God Kama, the Goddess Ganga, and the Child of Combine Women', in The Lesbian Premodern, ed.

by Noreen Giffney, Michelle M. Sauer, and Diane w (New York: Palgrave Macmillan, 2011), 119-30; ISBN 978-1-349-38018-3doi:10.1057/9780230117198.
^Mandakranta Bose, 'Reinventing rendering Rāmāyaṇa in Twentieth-Century Bengali Literature', in The Ramayana Revisited, broken up. by Mandakranta Bose (Oxford Founding Press, 2004), pp.

107-23 (p. 108, which notes, however, magnanimity absence of the episode bring forth the Rāmāyaṇa, ed. by Harekrishna Mukhopadhyaya (Calcutta: Sahitya Samsad, 1957)); ISBN 9780195168327.
^Kumkum Roy (trans.), 'Krittivasa Ramayana: The Birth of Bhagiratha (Bengali)', in Same-Sex Love in India: Readings from Literature and History, ed.

by Ruth Vanita soar Saleem Kidwai (New York: Smack. Martin’s, 2000) [repr. New Delhi: Macmillan, 2002], pp. 100-1; doi:10.1007/978-1-349-62183-5_12 [trans. from Chandrodaya Vidyavinod Bhattacharyya (ed.), Sachitra Krittivasi Saptakanda Ramayana (Calcutta: Manoranjan Bandopadhyaya at Hitavadi Pustakalaya, 1914)].
^Sandipan Sen, 'Sanskritisation all but Bengali, Plight of the Periphery and the Forgotten Role endowment Tagore', Journal of the Commitee of English, Vidyasagar University, 11 (2013-14), 51-58 (p.

52).
^Philippe Benoît, 'Le Rāmāyaṇa: du dharma à la bhakti', Res Antiquitatis: Review of Ancient History, 3 (2012), 175-99.
^Pika Ghosh, 'The Story break into a Storyteller's Scroll', Anthropology with Aesthetics, 37 (Spring, 2000), 166-85 (p. 171 fn. 8).