The Gohil dynasty or Gohil or Guhilas of Saurashtra ruled parts of Saurashtra region of present-day Gujarat state of India as subordinates or independents starting 12th century. Their origin is traced to Guhila dynasty of Gujarat and they had migrated to Saurashtra in 12th century. The earliest known inscription of Gohils is found from Mangrol . They later moved to the east coast where they established themselves and the region came to be known as Gohilwar and ruled till the independence of India in 1947. The erstwhile princely states of Bhavnagar , Palitana , Lathi , Vala and Rajpipla belonged to Gohil rulers.
75-566: Gohil may refer to: Gohil dynasty , 12th-century rulers of Saurashtra in modern Gujarat Guhila , alt Gohil a clan of Rajput caste People [ edit ] Dinita Gohil , British actress Gigabhai Gohil (died 2020), Indian politician Manav Gohil (born 1974), Indian television actor Manvendra Singh Gohil (born 1965), Indian prince Parthiv Gohil (born 1976), playback singer for Indian films Shaktisinh Gohil (born 1960), Indian Member of Parliament Topics referred to by
150-544: A Rigvedic deity with fearsome powers, was the god of the roaring storm . He is usually portrayed in accordance with the element he represents as a fierce, destructive deity. In RV 2.33, he is described as the "Father of the Rudras ", a group of storm gods. Flood notes that Rudra is an ambiguous god, peripheral in the Vedic pantheon, possibly indicating non-Vedic origins. Nevertheless, both Rudra and Shiva are akin to Wodan ,
225-604: A German Indologist and professor of philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart. Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad (400–200 BCE), according to Gavin Flood, presenting
300-554: A canton of the second, a lion statant of the first. Traditionally, Gohils trace their origin to the king named Shalivahana. D. R. Bhandarkar , C. V. Vaidya and Gaurishankar Oza have established origin of Gohils with Guhila dynasty of Medapata (Guhilots of Mewar ). This Shalivahana is identified with Shalivahana, the Guhila king of Medapata. He mentioned in Atpur (Ahar) inscription of his son Shaktikumara dated 977 CE ( VS 1034). He
375-425: A commander of Chaulukya forces in his war against Saurashtra and thus he was later appointed as a chief of Saurashtra. H. C. Ray agrees with suggestion citing Muluka mentioned in the inscription as the protector of Saurashtra. Ranaji/Ranoji (1254–1309 CE or 1290–1309 CE), descendant of Sejakji, established Ranpur and moved their capital to it. With help of Koli forces of Dhanmer, he captured Vala ( Vallabhipur ). It
450-448: A couple of his specialties of this figure does not match with Rudra. Writing in 1997, Srinivasan interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. The interpretation of the seal continues to be disputed. McEvilley , for example, states that it is not possible to "account for this posture outside the yogic account". Asko Parpola states that other archaeological finds such as
525-645: A fusing of the two deities. Agni is said to be a bull, and Shiva possesses a bull as his vehicle, Nandi . The horns of Agni , who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature. According to Wendy Doniger , the Saivite fertility myths and some of the phallic characteristics of Shiva are inherited from Indra . Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare,
600-670: A grant of Shahpur and surrounding twelve villages in Panchal (central Sairashtra). Sejakji's sons Shahji and Saranji obtained Mandvi Chovisi and Arthila Chovisi due to interests of their sister Valamkunvarba. The rulers of Palitana State and Lathi State traces their ancestry to these two brothers. James W. Watson, in Gazetteer of the Bombay Presidency: Kathiawar Volume VIII (1884) had given VS 1290 and reason as their rivalry with Rathods. Sejakji
675-434: A householder with his wife Parvati and his two children, Ganesha and Kartikeya . In his fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi (the first Yogi ), regarded as the patron god of yoga , meditation and the arts. The iconographical attributes of Shiva are the serpent king Vasuki around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair,
750-475: A manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva. A few texts such as Atharvashiras Upanishad mention Rudra , and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible. The Kaivalya Upanishad similarly, states Paul Deussen –
825-511: A mosque in his honour and vowed that his descendant will offer a leather (called Budi) when they are virgin. The rulers of Palitana and Lathi States trace their ancestry to Shahji and Saranji, two sons of Sejakji. Mokhadaji's elder son Dungarji (1347–1370) fled to Und-Saravaiyawad but he was captured by the Delhi forces. He was later reinstated as a chief of Ghogha and regained his father's possession of Umrala. His successor Visoji (1370-1395)
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#1732775672753900-647: A part of ritual. In contrast, the esoteric tradition within Kashmir Shaivism has featured the Krama and Trika sub-traditions. The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair. The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self-liberation. The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme,
975-505: A proto-Shiva would "go too far". The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion , and the pre-Islamic Indo-Iranian religion. The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an Indo-European link for Shiva, or lateral exchanges with ancient central Asian cultures. His contrasting aspects such as being terrifying or blissful depending on
1050-773: A single major deity. Shiva is a pan-Hindu deity, revered widely by Hindus in India , Nepal , Bangladesh , Sri Lanka and Indonesia (especially in Java and Bali ). Saiddhantika Non - Saiddhantika According to the Monier-Williams Sanskrit dictionary, the word " śiva " ( Devanagari : शिव , also transliterated as shiva ) means "auspicious, propitious, gracious, benign, kind, benevolent, friendly". The root words of śiva in folk etymology are śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace". The word Shiva
1125-592: Is a patron deity of farming and herding castes . The foremost center of worship of Khandoba in Maharashtra is in Jejuri . Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya . Myths about Shiva that were "roughly contemporary with early Christianity " existed that portrayed Shiva with many differences than how he
1200-656: Is composed by Pashupata teacher Prasarvajna. This inscription was found in the Kamanatha Mahadeva temple in Ghelana village near Mangrol. It is dated Vallabhi year 911 (1229 CE). It mentions Ranaka Rana(???), son of Thakur Mulu, who granted Asanapatta for worship of the god in Bhrigu Matha. Its copy is now stored in Rajkot Museum. Thakur Mulu is probably the same Thakkura Muluka mentioned in
1275-517: Is dated VS 1500 (1444 CE). This inscription mentions Gohil king Sarangji who must have been Sarangji, son of Kanoji and ancestor of the rulers of Bhavnagar State . It also mentions a king named Rama which is not conclusively identified as Ramji, uncle of Sarangji or Vala king Ramadeva. Raval Sarangji is also mentioned as ruler of Ghogha port in VS 1469 as a feudatory of the Delhi Sultanate in
1350-411: Is different from Wikidata All article disambiguation pages All disambiguation pages Gohil dynasty Predecessor state of Sejakpur founded in 1194 (or 1240 or 1260), then the capitals were at Ranipur 1254/1309, Umrala or Gogha 1309/1445, Umrala 1445/1570, Shihor 1570/1723 then finally Bhavnagar from 1723. The Gohils claim to be descended from the celebrated Pandavas , who belonged to
1425-853: Is everything and everywhere. Shiva is the primal Self, the pure consciousness and Absolute Reality in the Shaiva traditions. Shiva is also Part of 'Om' (ॐ) as a 'U' (उ). The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts. The Vedic-Brahmanic Shiva theology includes both monist ( Advaita ) and devotional traditions ( Dvaita ), such as Tamil Shaiva Siddhanta and Lingayatism . Shiva temples feature items such as linga, Shiva-Parvati iconography, bull Nandi within
1500-467: Is kind and tranquil (Shiva). The term Shiva also appears simply as an epithet, that means "kind, auspicious", one of the adjectives used to describe many different Vedic deities. While fierce ruthless natural phenomenon and storm-related Rudra is feared in the hymns of the Rigveda, the beneficial rains he brings are welcomed as Shiva aspect of him. This healing, nurturing, life-enabling aspect emerges in
1575-535: Is known today is an amalgamation of various older deities into a single figure, due to the process of Sanskritization and the emergence of the Hindu synthesis in post-Vedic times. How the persona of Shiva converged as a composite deity is not well documented, a challenge to trace and has attracted much speculation. According to Vijay Nath: Vishnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent
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#17327756727531650-476: Is not affected by three Guṇas of Prakṛti (Sattva, Rajas, and Tamas)". Shiva is known by many names such as Viswanatha (lord of the universe), Mahadeva, Mahandeo, Mahasu, Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra (chief of the gods), Neelakanta, Subhankara, Trilokinatha (lord of the three realms), and Ghrneshwar (lord of compassion). The highest reverence for Shiva in Shaivism
1725-453: Is not clear from the seal that the figure has three faces, is seated in a yoga posture, or even that the shape is intended to represent a human figure. He characterizes these views as "speculative", but adds that it is nevertheless possible that there are echoes of Shaiva iconographic themes, such as half-moon shapes resembling the horns of a bull . John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but
1800-756: Is one of the principal deities of Hinduism . He is the Supreme Being in Shaivism , one of the major traditions within Hinduism. Shiva is known as The Destroyer within the Trimurti , the Hindu trinity which also includes Brahma and Vishnu . In the Shaivite tradition, Shiva is the Supreme Lord who creates, protects and transforms the universe. In the goddess-oriented Shakta tradition,
1875-537: Is one of the four major sects of Hinduism , the others being Vaishnavism , Shaktism and the Smarta Tradition . Followers of Shaivism, called "Shaivas", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. He is not only the creator in Shaivism, but he is also the creation that results from him, he
1950-652: Is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord"). Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama , devotional hymns ( stotras ) listing many names of Shiva. The version appearing in Book 13 ( Anuśāsanaparvan ) of
2025-408: Is reported to have established new village named Sejakpur and won several villages surrounding it. Based on Mangrol stone-inscription, Muluka was a feudatory chief under Chaulukya king Kumarapala. Gaurishankar Oza identifies his father Sahajiga with Sejakji. He suggests that Sahajiga had first migrated from Luni valley and took service under Chaulukya king Siddharaja Jayasimha. He had participated as
2100-781: Is sometimes misidentified with Shalivahana of south who is sometimes associated with Saka Era . Guhilas considered themselves as Suryavanshi (of solar race). The Mangrol stone-inscription of the Guhila Thakkura Muluka was found incised on a slab of black stone attached to the wall of a stepwell in the town of Mangrol near Junagadh. It is the earliest epigraph of Gohil dynasty. It is dated Ashwin Vadi 13 of VS 1202/Simha Samvat 32 (15 October 1145 Monday). It has 25 lines opening with Om Namah Sivay and an invocation to Hara ( Shiva ). It then praises Chaulukya king Kumarapala , successor of Jayasimha Siddharaja . Then it mentions
2175-535: Is the "creator, reproducer and dissolver". Sharma presents another etymology with the Sanskrit root śarv - , which means "to injure" or "to kill", interpreting the name to connote "one who can kill the forces of darkness". The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It
2250-406: Is thought of now, and these mythical portrayals of Shiva were incorporated into later versions of him. For instance, he and the other gods , from the highest gods to the least powerful gods, were thought of as somewhat human in nature, creating emotions they had limited control over and having the ability to get in touch with their inner natures through asceticism like humans. In that era, Shiva
2325-400: Is told that he died in battle with forces of Ahmedabad , the capital of Gujarat Sultanate . Virbhadra Singhji has identified him as the grandson of Sejakji while other sources identify him as a son of Sejakji. Sejakji's fifth brother Visoji married a daughter of Dhandh of Mer tribe of village Khas who was ruler of Dhandhuka . Their descendants are known as Khasiyas (Garasiya)after name of
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2400-599: Is used as an adjective in the Rig Veda ( c. 1700–1100 BCE ), as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one"; this adjectival usage is addressed to many deities in Vedic literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who
2475-683: Is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun ( śivan , "the Red one", in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda. The Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", and "the One who
2550-728: The Mahabharata provides one such list. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa . The Shri Rudram Chamakam , also known as the Śatarudriya , is a devotional hymn to Shiva hailing him by many names. The Shiva-related tradition is a major part of Hinduism, found all over the Indian subcontinent , such as India, Nepal , Sri Lanka , and Southeast Asia , such as Bali, Indonesia . Shiva has pre-Vedic tribal roots, having "his origins in primitive tribes, signs and symbols." The figure of Shiva as he
2625-547: The Nirukta , an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch: The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination. In the Śatarudrīya , some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest
2700-503: The Bactria–Margiana Culture . According to Anthony, Many of the qualities of Indo-Iranian god of might/victory, Verethraghna , were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda . He was associated more than any other deity with Soma , a stimulant drug (perhaps derived from Ephedra ) probably borrowed from
2775-598: The Gulf of Cambay . He established himself there and took up piracy. This irked Delhi Sultan Muhammad bin Tughluq who was in Gujarat to quell rebellion. After hard-fought battle, he killed Mokhadaji and captured Ghogha and Piram island in 1347 CE. According to one story, Mokhadaji had no children until he was fifty. Balansha, a Muslim saint of Karakadi, was pleased by him with sacrifice. By his grace, he had sons so he built
2850-464: The Linga Purana , present the various aspects of Shiva, mythologies, cosmology and pilgrimage ( Tirtha ) associated with him. The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti . Dualistic Shaiva Agamas which consider Self within each living being and Shiva as two separate realities (dualism, dvaita ), are
2925-537: The lunar dynasty or Chandravanshi race, and so trace their line from the celebrated Shalivahan, founder of the Shaka era (Col. James Tod makes them of the solar race). The old family title of Rawal or Raol was earned at the memorable battle of Chittor, fought with Alauddin Khilji in 1303. The state motto is "Man Proposes but God disposes" on a label azure . The state arms are Gules , an eagle or displayed, in chief on
3000-492: The third eye on his forehead (the eye that turns everything in front of it into ashes when opened), the trishula or trident as his weapon, and the damaru . He is usually worshiped in the aniconic form of lingam . Shiva has pre-Vedic roots, and the figure of Shiva evolved as an amalgamation of various older non-Vedic and Vedic deities, including the Rigvedic storm god Rudra who may also have non-Vedic origins, into
3075-522: The 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions. Shaivism gained immense popularity in Tamilakam as early as the 7th century CE, with poets such as Appar and Sambandar composing rich poetry that is replete with present features associated with the deity, such as his tandava dance, the mulavam (dumru), the aspect of holding fire, and restraining
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3150-562: The BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers. The texts and artwork of Jainism show Indra as a dancer, although not identical generally resembling the dancing Shiva artwork found in Hinduism, particularly in their respective mudras. For example, in the Jain caves at Ellora , extensive carvings show dancing Indra next to the images of Tirthankaras in
3225-578: The Germanic God of rage ("wütte") and the wild hunt . According to Sadasivan, during the development of the Hindu synthesis attributes of the Buddha were transferred by Brahmins to Shiva, who was also linked with Rudra . The Rigveda has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text. Hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (Rudra), another that
3300-458: The Mangrol stone-inscription. Based on this and Magrol inscriptions, it is known that they were ruling in the southwest region of Saurashtra, probably as the neighbour of Jethwas . It is not known why they moved to the eastern coast of Saurashtra later. This inscription was found on pedestral of Chaturbhuj Jain image in Jain temple of Parnala village. It is dated VS 1453 (1397 CE). It says about
3375-506: The Nandi bull, the Indian zebu , in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same. Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual transformation into Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in
3450-591: The Supreme Goddess ( Devi ) is regarded as the energy and creative power ( Shakti ) and the equal complementary partner of Shiva. Shiva is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. Shiva has many aspects, benevolent as well as fearsome. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Kailasa as well as
3525-681: The Vaishnava literature presents Vishnu as supreme. However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form an equivalent to the same Ultimate Reality. The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states: Vishnu
3600-464: The Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the gentle, as the ultimate recycler and rejuvenator of all existence. The Vedic texts do not mention bull or any animal as the transport vehicle ( vahana ) of Rudra or other deities. However, post-Vedic texts such as the Mahabharata and the Puranas state
3675-506: The beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period. Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism, pantheism , or henotheism , rather than being a text just on Shiva theism. Self-realization and Shaiva Upanishads He who sees himself in all beings, And all beings in him, attains
3750-472: The consecration of that image by Bhavaladevi, wife of Gohil king Pratapmalla. Nothing else is known about this king Pratapmalla. The sub-joined inscription in the black stone slab of the pedestral of idol of Laxmi Narayan temple near the Darbargadh of Mahuva near Bhavnagar . This Sanskrit inscription records digging of well and seem brought here from somewhere else as it does not mention the temple. It
3825-441: The earliest seeds of theistic devotion to Rudra-Shiva. Here Rudra-Shiva is identified as the creator of the cosmos and liberator of Selfs from the birth-rebirth cycle. The Svetasvatara Upanishad set the tone for early Shaivite thought, especially in chapter 3 verse 2 where Shiva is equated with Brahman: "Rudra is truly one; for the knowers of Brahman do not admit the existence of a second". The period of 200 BC to 100 AD also marks
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#17327756727533900-400: The early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bovine interpretation is likely more accurate. Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognize the figure as a deity, and its posture as one of ritual discipline, regarding it as
3975-560: The family of Guhila, Sahara, his son Sahajiga, who was an anga-niguhaka (commander of army) of the Chaulukyas; his eldest son Muluka, protector of Surashtra ( Saurashtraraksh-kshama and Saurashtra-nayaka ); his younger brother Somaraja who built a Maheshwara (Shiva) temple at Somnath and named it Sahajigeshwara after his father. Muluka made granted one Ka ( Karshapana ?) from custom house ( shulka-mundapika ) of Mangalapura (modern Mangrol) and other gift for service of it. The inscription
4050-537: The figures in a group dance can be interpreted in many different ways. Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and possibly ithyphallic , seated in a posture reminiscent of the Lotus position , surrounded by animals. This figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sanskrit paśupati ), an epithet of
4125-475: The foundational texts for Shaiva Siddhanta . Other Shaiva Agamas teach that these are one reality (monism, advaita ), and that Shiva is the Self, the perfection and truth within each living being. In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty-four monism Agama texts. Shiva-related literature developed extensively across India in
4200-504: The highest Brahman , not by any other means. — Kaivalya Upanishad 10 Shaiva devotees and ascetics are mentioned in Patanjali 's Mahābhāṣya (2nd-century BCE) and in the Mahabharata . The earliest iconic artworks of Shiva may be from Gandhara and northwest parts of ancient India. There is some uncertainty as the artwork that has survived is damaged and they show some overlap with meditative Buddha-related artwork, but
4275-423: The later Hindu deities Shiva and Rudra. Sir John Marshall and others suggested that this figure is a prototype of Shiva, with three faces, seated in a " yoga posture" with the knees out and feet joined. Semi-circular shapes on the head were interpreted as two horns. Scholars such as Gavin Flood , John Keay and Doris Meth Srinivasan have expressed doubts about this suggestion. Gavin Flood states that it
4350-1096: The manuscript of Vishnu Bhakti Chandrodaya . This inscription is found on the Sati paliya (memorial stone) dated VS 1674 (1617 CE) in Vartej near Bhavnagar. It records donation by Gohil king Raval Dhunaji. Dhunaji was a son of Visoji, a Gohil chief of Sihor and ancestor of the Bhavnagar rulers. He had died fighting Kathis in 1619. The inscription on paliya (memorial stone) dated VS 1722 (1666 CE) standing near 36 pillared shrine ( deri ) in Halvad records death of Gohil Lakhaji, son of Asaji and his wife Potbai and grandson of Gohil Chachaji, while fighting for Raja Gajasimhaji who must have been Zala ruler who ruled from 1661 to 1673 CE. Another inscription on paliya near it mentions Gohil Vasaji, son of Karanji and his wife Jivibai and grandson of Govindji, who died in battle in fighting for Maharaja Jaswantsinhji in VS 1749 (1693 CE). Jaswantsinhji
4425-483: The multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara." An example of assimilation took place in Maharashtra , where a regional deity named Khandoba
4500-668: The parent stem. These States and estates were continued to rule for centuries and even under the British Raj . They were merged with the Dominion of India when India became independent in 1947 . Shiva Shiva ( / ˈ ʃ ɪ v ə / ; Sanskrit : शिव , lit. 'The Auspicious One', IAST : Śiva [ɕɪʋɐ] ), also known as Mahadeva ( / m ə ˈ h ɑː ˈ d eɪ v ə / ; Sanskrit : महादेव: , lit. 'The Great God', IAST : Mahādevaḥ , [mɐɦaːd̪eːʋɐh ) or Hara ,
4575-506: The premises, and relief artwork showing aspects of Shiva. The Tantric Shiva ( "शिव ") tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a variety of practices. For example, historical records suggest the tantric Kapalikas (literally, the 'skull-men') co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, and sometimes used meat as
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#17327756727534650-511: The presence of Shiva's trident and phallic symbolism in this art suggests it was likely Shiva. Numismatics research suggests that numerous coins of the ancient Kushan Empire (30–375 CE) that have survived, were images of a god who is probably Shiva. The Shiva in Kushan coins is referred to as Oesho of unclear etymology and origins, but the simultaneous presence of Indra and Shiva in the Kushan era artwork suggest that they were revered deities by
4725-733: The proud flow of the Ganga upon his braid. The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva. The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies. Shaivism
4800-461: The same term [REDACTED] This disambiguation page lists articles associated with the title Gohil . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Gohil&oldid=1247621737 " Categories : Disambiguation pages Disambiguation pages with surname-holder lists Hidden categories: Short description
4875-595: The situation, are similar to those of the Greek god Dionysus , as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life. The ancient Greek texts of the time of Alexander the Great call Shiva "Indian Dionysus", or alternatively call Dionysus "god of the Orient" . Similarly, the use of phallic symbol as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus ) and Roman deities, as
4950-418: The start of the Kushan Empire. The Shaiva Upanishads are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century. These extol Shiva as the metaphysical unchanging reality Brahman and the Atman (Self), and include sections about rites and symbolisms related to Shiva. The Shaiva Puranas , particularly the Shiva Purana and
5025-405: The temple during reign of Gohil Shrisimhaji. Another inscription on the pedestal of the image of Ganesha mentions its consecration during reign of Gohil Lakhaji in VS 1820 (1763 CE). These who rulers must be ancestors of rulers of Lathi State . It is said that a descendant of Salivahana settled in Khera-gadh on the banks of Luni river in the Jodhpur State . The last prince of Khera, Mohadasa,
5100-402: The transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3. ) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts , but he is never associated with their warlike exploits as is Indra. Indra himself may have been adopted by the Vedic Aryans from
5175-413: The village. Watson identifies Visoji as the son of Ranoji. They lived in Khas for fifteen generations and Aranji II moved to neighbouring Matiyala in the early eighteenth century. Ranaji's son, Mokhadaji (1309–1347 CE) captured Bhimdad from Vala Rajput and Umrala from Kolis. Then he captured Khokhra and later Ghogha expelling Muslim Kasbati (chief). From Baria Kolis, he conquered the Piram Island in
5250-406: Was a Zala ruler who ruled from 1683 to 1723 CE. A paliya in Gundi village near Ghogha has inscription dated VS 1755 (1699 CE) mentioning death of Gohil Kanoji, son Lakha, in battle a year earlier. Kanoji was successor of Vijoji, the chief of Umrala, and an ancestor of Bhavnagar rulers. The inscription dated VS 1808 (1752 CE) in the Bhidbhanjan Mahadeva temple in Lathi mentions construction of
5325-463: Was founded in 1740 by Akherajji (1764–1772 CE), son of Bhavsinhji, for his twin brother Visaji. Mokhadaji's younger son Samarsinhji was taken to his maternal uncle Chokrana, the prince of Junaraj (old Rajpipla), of Parmar dynasty of Ujjain . As Chokrana had no heir, Samarsinhji took up a new name, Arjunsinhji and succeeded him. The rulers of Rajpipla State are his descendants. Many small estates in Gohilwad region of Saurashtra were offshoots from
5400-763: Was involved in a dispute of Jani and Rana clans of Audichya Brahman landlords of Sihor . Jani clan summoned Visoji while Rana clan summoned Kandhoji Gohil of Gariadhar . Visoji defeated Kandhoji and captured Sihor. He fortified it and made it his capital. His successors were Kanoji (1395–1420 CE) and Sarangji (1420–1445 CE), Sivdasji (1445–1470 CE), Jethiji (1470–1500 CE), Ramdasji (1500–1535 CE), Sartanji (1535–1570 CE), Visoji (1570–1600 CE), Dhunaji (1600–1619 CE), Ratanji (1619–1629 CE ), Harbhamji (1620–1622 CE), Govindji (1622–1636 CE), Satrasalji (1636 CE), Akherajji II (1636–1660 CE), Ratanji II (1660–1703). His son Bhavsinhji (1703–1764) established Bhavnagar in 1722–23 and made it capital of his state moving from Sihor . Vala State
5475-686: Was killed by Siaji, grandson of the Rathod ruler 'Jayacandra' of Kanauj , according to the tradition. Traditions say that Mohadasa's grandson, Sejakji (1194–1254 CE or 1240–1290 CE), migrated to Saurashtra about VS 1250 and entered in service of Chudasama king Mahipala ruling from Junagadh. He obtained 12 villages around Sapur and from his progeny descended the Gohils of Saurashtra and other regions. According to Bardic accounts, he entered in service of another Chudasama king Kavat and had his daughter Valamkunvarba married to Khengar, son of Kavat. Kavat gave him
5550-424: Was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward. Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins. Shiva as we know him today shares many features with the Vedic god Rudra , and both Shiva and Rudra are viewed as the same personality in Hindu scriptures . The two names are used synonymously. Rudra,
5625-582: Was widely viewed as both the god of lust and of asceticism. In one story, he was seduced by a prostitute sent by the other gods, who were jealous of Shiva's ascetic lifestyle he had lived for 1000 years. Prehistoric rock paintings dating to the Mesolithic from Bhimbetka rock shelters have been interpreted by some authors as depictions of Shiva. However, Howard Morphy states that these prehistoric rock paintings of India, when seen in their context, are likely those of hunting party with animals, and that
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