Indeed, the reserve itself is now sometimes invaded by cowherds and their stock.
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The cowherds would stop at chalets along the way to make gigantic wheels of firm, fruity, nutty cheese.
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He pointed out how much nature has shrugged off traces of the loggers and cowherds who had mined the terrain to profit the Blacks.
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Alpine cheeses are traditionally made in the European Alps, where cowherds—in a process called transhumance—move cattle up and down the mountains in a seasonal cycle, letting them graze on the freshest meadow pastures.
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Kravari (Macedonian Cyrillic: Кравари, 'cowherds') is a village away from Bitola, which is the smallest village in North Macedonia.
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Brahma Vimohan Leela took place during Krishna's time. Bewildered by the simplicity of Krishna as a child, Brahma stole Krishna's calves and cowherds. Realizing this, Krishna expanded into the same number of calves and cowherds and life remained undisturbed in Braj. Brahma realized his mistake and did penance at the Brahma Jhaadi (Chaumuha) and apologized to Krishna there.
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The people rejoiced at the killing of the beast, and cowherds started to finally farm cows in the area without any fear.
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The Cañada Real Leonesa Occidental cross Saucedilla by the south, near the cemetery. There is a country house, close the graveyard, for sheepherds and cowherds who cover the droveway still today.
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In Tulu language, SOWTHE means 'cucumber' and ADKA means 'field'. Cowherds in this place were growing cucumber and they offered the same to Lord Ganapathi of this place during their worship. Hence, this place gets the name as Southadka.
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According to Mahabharata's list of kingdoms given in Bhishma Parva, chapter-9,Pandu Rashtra, Gopa Rashtra, Malla Rashtra and Ashmaka together formed the modern Maharashtra. The term Goa is derived from Goparashtra i.e. the area of cowherds and shepherds.
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In the Nimbarka Paramapara Sri Nagaji Maharaj, who was born in Paingaon, Mathura district - introduced Vraja Parikrama(circumambulation of 84 Krosha Vraja Dham, the eternal playground of Lord Sri Krishna with His cowherds and Gopis) continuing since the last 530 years.
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They also claim their importance saying that the sacred texts have mentioned them under the name of Ghosas. The term Ghosa refers to a settlement of the Abhira people or a temporary encampment of cowherds, which was the occupation of those people.
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His fellow cowherds were gods, states the text. His foster-parents Nanda and Yashoda were Bliss and Moksha (salvation). Those who underwent tapas were born as trees in Gokul. Pranava (Om) became Devaki, while the Nigama of the Vedas became Vasudeva – the father of Krishna.
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In his previous birth, he is supposed to have lived in Gokul and been a cowherd called Vijayanand. On one 'Holy' day, all the cowherds except Vijyanand worshipped Lord Krishna. His wife too worshipped Lord Krishna. But Vijayanand was proud and stayed at home.
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Many pictures depict the countryside at Wiedensahl and Lüthorst. They include pollarded willows, cottages in cornfields, cowherds, autumn landscapes, and meadows with streams.Weissweiler, p. 139 A particular feature is the use of red jackets, found in about 280 of 1000 Busch paintings and drawings.
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Ahiras reside in towns and villages which are connected to metrocities with roads and railways. Ahiras left most of their past rituals and traditions. Ahiras of Khandesh nowadays are known by their business where as Gawalis are milkmen and cowherds. Most of their surnames are different.
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Initially there were twelve tribes of Dhangar, and they had a division of labour amongst brothers of one family. This later formed three sub-divisions and one half-division. These three being Hatkar (shepherds), Ahir (cowherds) and Khutekar (wool and blanket weavers)/Sangar. The half-division is called Khatik.
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Ahiras of Khandesh as well as Gawali of Melghat claim as they belong to God Shri Krishna's family. Both having back history of having relation with Ashirgad Fort, and Goddess Asha Devi. Both are cowherds indulged in business of milk and cattle. Gawali's of Malghat are not literate and reside in forest.
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Later Buddhist philosophy remained highly skeptical of Indian metaphysical arguments. The Buddhist philosopher Nagarjuna in particular has been seen as the founder of the Madhyamaka school, which has been in turn compared with Greek Skepticism. Nagarjuna's statement that he has "no thesis" (pratijña) has parallels in the statements of Sextus Empiricus of having "no position".The Cowherds.
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In 1321, King Philip fined those communities in which Jews had been killed. This led to a second revolt, this time among the urban population, although later chroniclers invented the idea of a "cowherds' crusade", a second wave of the Shepherds' Crusade. Although this never occurred, there were, however, more attacks on Jews as a result of the fines.
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Notable carvings inside are sculpted panels that bring out the story of Krishna lifting the Govardhana Hill to protect the cowherds and gopis (milk maids) from heavy rains and floods - the "most poetic and endearing" Indian or Angkor sculpture-based representation of this legend - and there are also scenes of Krishna frolicking with the milk maids.
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Once he asked Rolpali cowherds not to take the cattles in a particular area for grazing warning them of a huge landslide in that area. But they refused and were swept by the landslide. He used to tell fortune of the devotees. He was so much kind that no one returned from the temple without having food.
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Another legend indicates that the name Shimoga is derived from the word Sihi-Moge which means sweet pot. According to this legend, Shivamogga once had the ashram of the sage Durvasa. He used to boil sweet herbs in an earthen pot. Some cowherds, found this pot and after tasting the sweet beverage named this place Sihi-Moge.
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An American alt= More distinct terms are commonly used to denote farmers who raise specific domesticated animals. For example, those who raise grazing livestock, such as cattle, sheep, goats, and horses, are known as ranchers (U.S.), graziers (Australia & U.K.), or simply stockmen. Sheep, goat, and cattle farmers might also be referred to respectively as shepherds, goatherds, and cowherds.
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The story is based in Gokul where the young playful Krishna resides with his foster mother Yashodha and father Nanda. He tends cows along with other young cowherds. Gokul is ruled by the despotic King Kamsa who has Krishna's real parents in custody. He is intent on killing Krishna to prevent the prophecy of his death through Krishna coming true.
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The Yalpana Vaipava Malai states that the term Koviyar stems from Kovil, a Tamil term meaning temple. Another view holds that the term is derived from the Tamil words Ko (cow) and Idaiyar, meaning cowherds. Another theory states that they are descended from Sinhala prisoners of war, and that Kovi is a Tamilised form of the Sinhala Govi.Indrapala, K. (1965).
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Soon, Rohini gave birth to Devaki's seventh son, named Balarama. The eighth son, Krishna, an avatar of the god Vishnu, was transported to Gokul, where he was raised in the care of Nanda, the head of cowherds. Kamsa sent a host of demons to kill the child Krishna, all of whom Krishna killed. Finally, Krishna arrived in Mathura and slew his uncle Kamsa.
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The name of Gopa rashtra forms part among the various kingdoms of Ancient India as narrated in the epic Mahabharata. The state of Goa is described as ancient Goparashtra and it takes its present name from earlier used terms like- Gomant, Gomantaka, Govarashtra or Goparashtra. All these names are prefixed with "Go" means "cow". Mahabharata refers it to as the country of cowherds.
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Kanai was born as Kanai Sheikh to Kuron Sheikh and Momena Khatun in Jhenaidah District. He had two younger siblings, Uzzal Sheikh and Shornari. Afterh the death of his father, Momena moved to a relative's house at Chewniya village, Kaliganj Upazila. Kanai and Uzzal took up jobs as cowherds at the resident of Bhoros Mandal at Balarampur village, Harinakunda Upazila.
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The youngest gives birth to Rathasena. On growing up, Rathasena appeals to Sakka to provide them with cloth and ornaments, and to teach him to gamble. To feed the twelve, he gambles, first with cowherds, later with the king. When the king learns that this remarkable boy is his own son, Sandhamāra maneuvers to have him sent to the ogre realm carrying a letter.
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It is useful in vitiated conditions of pitta, dipsia, viral infection, hydrophobia, psychopathy and general debility. This leafless plant grows in rocky, sterile places all over India. The plant yields an abundance of a mildly acidulous milky juice, and travellers like nomadic cowherds suck its tender shoots to allay thirst. Traditional accounts hold that Sarcostemma acidum is the Soma or Som plant of the Vedas.
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His disillusionment is revealed in the harsher realism of his works from the late 1870s. In the 1880s he painted mainly rural themes, such as horses and cattle. His visits to the estate of the Princes Corsini in Maremma in 1881 and 1882 culminated in a series of paintings of cowherds, some of which were exhibited at the Esposizione Nazionale in Venice in 1887.
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Shields with specific patterns were known by names like insane, imitshezi and nkone, and regiments were distinguished this way. The colours also assisted in knowing who was in command during the confusion of fighting. Young men carried a small decorative igqoka when courting, to enhance their dignity and manliness. In rituals related to Nomkhubulwana ceremonies, young girls in role reversal took over their brothers' task as cowherds.
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The book consists of 297 octavo pages. The book has been incorrectly ascribed to Jakob von Graviseth.. The title, Heutelia, is an anagram of Helvetia, the Latin name of Switzerland (U and V were considered the same letter). The invented name also evokes the Greek adjective εὔθηλος (euthēlos) meaning "with a full udder," thus playing on stereotypes of the Swiss as a nation of cowherds.
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The story of Pero is mentioned in Book XI of Homer's Odyssey. Pero's beauty attracted many suitors, but Neleus, her father, refused to give his daughter to any man unless he could raid the cattle of Iphicles from Phylace. In this version of the story, an unnamed seer volunteers to undertake the task. The cowherds capture him and keep him for a year, until he makes a prophecy.
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Afterwards the Zanas took their cradles and disappeared; Muji instead woke up at daylight and departed in search of his cows. He found them and went back down into the Plain of Jutbina, where all the cowherds had already assembled. When they saw Muji coming, they began making fun of him, but this time he beat them. Muji abandoned the charge of his master and returned to his home.
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Cowherds below suggest that the flying tortoise would make a good meal and it falls while making an acid response.J.P.Vogel, p.43 An Italian version of Bidpai's fables was early translated into English by Thomas North under the title of The Morall Philosophie of Doni (1570). The story of the tortoise and the birds appears in a section illustrating the sentiment that 'a man hath no greater enemy than himself'.
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842 Putana, the "killer of infants", was sent by Krishna's evil uncle Kamsa to kill Krishna. Putana assumed the disguise of a young, beautiful woman and came to Gokul (Vraj) - Krishna's home-town. Her beauty resulted in her being mistaken by gopas (cowherds) as a manifestation of goddess Lakshmi. Stunned by her beauty, Krishna's foster-mother Yashoda allowed Putana to take the infant Krishna into her lap and breast-feed him.
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Two cowherds – Iollas and Lycidas – meet. Iollas asked Lycidas whether he has seen one of his heifers, which has gone missing. Lycidas replies that he is too distracted by his love for Phyllis, who has left him for someone called Mopsus. Iollas tells a certain Tityrus to keep looking for the missing heifer, and asks Lycidas in the meantime to tell him more about his break-up with Phyllis.
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The south east of the Common includes an open air paddling pool that has recently been refurbished and a play area for children. This is located near to a car parking zone and the Cowherds Inn, a local landmark which has a history going back to the 17th century. The road between Southampton and Winchester runs through the common. The section through the common is known as the Avenue.
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He killed six children. When the seventh child was conceived, the > gods intervened. They summoned the goddess Yogamaya and had her transfer the > fetus from the womb of Devaki to the womb of Rohini (Vasudeva’s other wife > who lived with her sister Yashoda across the river Yamuna, in the village of > cowherds at Gokul). Thus the child conceived in one womb was incubated in > and delivered through another womb.
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Nanda and Yashoda pushing baby Krishna on a swing. Nandvanshi is a term designating the descendants of Gokul King Nanda (also known as Nandagopa). According to the Harivamsha and the Puranas, Nanda was the head of the Gopas, a tribe of cowherds Yadavas referred as Holy Gwals. Vasudeva took his new-born son Krishna to his brother (cousin) Nanda on the night of the child's birth so that Nanda could raise him.
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When compared with the View of Brussels painted by the Antwerp artist Jan Baptist Bonnecroy about 30 years earlier, van Heil's view shows the city from a greater distance and from a lower viewpoint. The consequence of this is that the buildings are shown in a more compact manner. Only the large monuments are recognisable. Van Heil depicted in the foreground scenes from country life such as horse riders, cowherds, shepherds and peasants.
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It is said that the place was a crematorium long ago and was an isolated place. Some cowherds from nearby villages used to go there. They brought it several times to their home, but the Shiva Ling used to return to its own place. It is also said that whoever tried to take the Shiva Linga their home, misery befell upon them and a member of their family fell sick or died.
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However, floods in the Cauvery and dangerous animals in the forest led the disciple to flee the place and thus the poojas came to an abrupt end. The Lord decided to hide himself in a pit. After several years, Chola king Nyana Varma, who ruled this place with Uraiyur as the capital, used to visit Gunaseelam regularly. Every day, cowherds would milk the cows from near the pit and carry the milk all the way back to his court.
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An orri is a type of small stone hut found in the Ariège département. Orris are dome-shaped, mortarless huts, often with a top made of slate or wood. Inside they contain just one low room, with half the floor space taken up by a bed made of wood or stone. Orris were mostly used as night shelters by shepherds and cowherds after sheep and cows were moved to higher ground for grazing in the summer and early autumn.
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Over the next two years, the "Saints" played their home matches on Southampton Common near the Cowherds pub. In 1887, the Hampshire Football Association was founded and immediately established the Hampshire Senior and Junior Cup competitions, with St. Mary's entering the Senior Cup. On 26 November 1887, the Saints played their first- ever cup tie away to Totton, played at Testwood. In the next round, the Saints were drawn at home to play Petersfield on 17 December 1887.
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Jean Laurent, taken around 1874 before the transfer to canvas. Some signs of the lower legs can be appreciated. Charles Yriarte, who viewed the paintings at the Quinta had already interpreted that the duelists fought on a grass field, not in mud until their knees. Fight with Cudgels ( or Duelo a garrotazos), called The Strangers or Cowherds in the inventories, is the name given to a painting by Spanish artist Francisco Goya, now in the Museo del Prado, Madrid.
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The story was written by Shivram Vashikar and the music was by Krishnarao. Based on the young Lord Krishna, the story is less mythology and more about a social awareness for change. The film was made during the pre-independent India era when the resentment against British rule was high. The film makers metaphorically used the story of the boy Krishna and the cowherds against the oppressive King Kamsa, portraying the feelings of the Indians against the British mainly through dialogue.
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The fasting, called Kātyāyanī-vrata is made for a whole month, offering such things as sandal, flowers, incense, etc.: "During the month of Mārgaśīrṣa, every day early in the morning the young daughters of the cowherds(gopis) would take one another's hands and singing of Krishna's transcendental qualities, go to the Yamuna(Jamuna) to bathe. Desiring to obtain Krishna as their husband, they would then worship the goddess Kātyāyanī with incense, flowers and other items". Each day they rose at dawn.
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Kāla (pronounced with a long final vowel a) is also the name of the Goddess of fine arts, and one-sixteenth of the moon. Kāla is also a Sanskrit word for "time". Nanda (Sanskrit: नंद) or Nandagopa was, according to the texts of the Harivamsha and the Puranas, the head of the gopas (a tribe of cowherds referred as Holy Gwals). On the night of Krishna's appearance or birth, Vasudeva (Krishna's father) brought Krishna to Nanda for Krishna's childhood years.
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Printing Press, Patna. It has been recorded that in the middle of 17th century a learned and virtuous Brahmin named Trilochanacharya alias Tiru Ranga Acharya alias Trilochan of Kanchi, while returning from pilgrimage of various North Indian shrines on foot, came to the foothills of Panchakot for rest. While he was meditating, cowherds nearby saw emanating radiant rays from his body. This supernatural phenomenon was reported to the then Maharaja of Panchakot state, Sri Satrughna Singh alias Gorur Narayan Singh.
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The two bright figures recognized Muji because they had often seen him in the pastures with his cows, thus they revealed to him that they were Zanas. Subsequently they granted Muji a wish for having took care for the infants, offering him a choice between strength to be a mighty warrior, property and wealth, or knowledge and ability to speak other languages. Muji wished for strength to fight and beat the other cowherds who tease him. The Zanas thus gave him their breasts.
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View of Tivoli at Sunset, 1644, with cows and cowherds as staffage, by Claude Lorrain. In painting, staffage () are the human and animal figures depicted in a scene, especially a landscape, that are not the primary subject matter of the work. Typically they are small, and there to add an indication of scale and add interest. Before the adoption of the word into the visual arts in the late eighteenth and early nineteenth centuries, Staffage in German could mean "accessories" or "decoration".
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At the time of his accession, Khandesh was a backward region populated by a few thousand Bhils and Kolis. The only prosperous area in Khandesh was Asirgarh, populated by the rich cowherds, Ahirs. One of the first acts of Malik Raja was taking steps to develop the agriculture in his kingdom. During his rule he was able to increase his area of control to such an extent that even the Gond Raja of Mandla was forced to pay tributes to him.
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After a comic tale, Paramanandayya feels pity for their innocence, leaves that place and signs in to a cowherds' colony where he meets Leela & Hema and divulges the entire story. At present, Paramanandayya determines to get back the kingdom, so, plays with wit by informing Prachandasena about the hidden treasure. Being cognizant of it, avaricious Prachandasena moves with his army where Chandrasena attacks them with the disciples. Fortunately, the man in the veil also arrives, he stabs out Prachandasena and he too hits him.
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But Aeneas fled, and Achilles killed the cowherds and Mestor, son of Priam, and drove away the sacred kine (Epitome 3.32). Achilles briefly refers to this incident as he prepares to duel with Aeneas during the siege of Troy. (Iliad XX) After the Trojan War, the only surviving son of Priam, Helenus, retired to Mount Ida, where he was surprised and became the captive of Neoptolemus. In the Aeneid a shooting star falls onto the mountain in answer to the prayer of Anchises to Jupiter.
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There will have been junior canons and, from time to time, novices. There would finally be numerous servants, tailors, laundresses and their assistants, the messor, shepherds and cowherds for the farm, as well as residents of the hospital. Unlike some of the abbeys in the region, it was still fulfilling its hospital function as late as 1397. In 1483, a fire swept through the abbey, damaging the church and several of the other buildings, such that it was beyond the capacity of the convent to restore it.
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6 His father and grandfather were both woodcutters, while he believed his great-grandparents were cowherds, as indicated by the surname of his grandfather, Vasile Bouaru, who originated in the Sibiu area. The name Agârbiceanu came from the family's ancestral village, Agârbiciu. Olimpiu Boitoș, "Ion Agârbiceanu. Schiță bio- bibliografică", in Luceafărul, Nr. 10/1942, pp. 353–354 (digitized by the Babeş-Bolyai University Transsylvanica Online Library) From about 1900, Nicolae became a respected forester and estate administrator, described upon his death in 1931 as a "cultured peasant".
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In this artificially constructed world, nature acts as the main punisher. Another example of this perfect relationship between man and nature is evident in the encounter of a shepherd and a goatherd who meet in the pastures in Theocritus' poem Idylls 1. Traditionally, pastoral refers to the lives of herdsmen in a romanticized, exaggerated, but representative way. In literature, the adjective 'pastoral' refers to rural subjects and aspects of life in the countryside among shepherds, cowherds and other farm workers that are often romanticized and depicted in a highly unrealistic manner.
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Two apocryphal incidents in his childhood are believed to have influenced Ghosh in taking up the flute. As a child he had picked up a small flute that cowherds usually played, and on the basis of the education he was receiving on the sitar from his father, he would try to play musical patterns on the flute. The family’s ancestral house was on the banks of the Kirtankhola river. At the age of nine, while swimming in the river one day, Ghosh found a long bamboo stick that was half-flute and half walking stick.
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Raut Nacha, the folk dance of cowherds, is a traditional dance of Yaduvanshis (clan of Yadu) as symbol of worship to Krishna from the 4th day of Diwali (Goverdhan Puja) till the time of Dev Uthani Ekadashi (day of awakening of the gods after a brief rest) which is the 11th day after Diwali according to the Hindu calendar. The dance closely resembles Krishna's dance with the gopis (milkmaids). In Bilaspur, the Raut Nach Mahotsav folk dance festival is organised annually since 1978. Tens of hundreds of Rautt dancers from remote areas participate.
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Islam is the major religion practiced in the Kashmir Valley Kashmir, with 97.16% of the region's population identifying as Muslims, as of 2014. Islam came to the region with the influx of Muslim Sufis preachers from Central Asia and Persia, beginning in the early 14th century.Sometime back majority of the Kashmiri Muslims were of the Sunni religious persuasion, but now with rapid business influx makes Kashmiri Shias account for about and rapidly increasing. Non-Kashmiri Muslims in Kashmir include semi-nomadic cowherds and shepherds, belonging to the Gurjar and Bakarwal communities.
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The plowmen who used to work the > fields of the gods have died, so that no one works or reaps the fields of > the gods any longer. The miller-women who used to prepare sacrificial loaves > of the gods have died, so that they no longer make the sacrificial loaves. > As for the corral and the sheepfold from which one used to cull the > offerings of sheep and cattle- the cowherds and shepherds have died, and the > corral and sheepfold are empty. So it happens that the sacrificial loaves, > libation[s], and animal sacrifices are cut off.
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115; Gunavarma, identified as Udayaditya, was a Ganga prince under Chalukya King Someshvara II – Lewis Rice (1985) pp. xix–xx; Nagavarmacharya was a saint – Rice E.P. (1921), pp. 33–34 but also by commoners and artisans, including cobblers, weavers, cowherds and shepherds who wrote in the desi (folk) style.Shiva Prakash (1997), p. 182; Sahitya Akademi (1988), p. 1324; Nagaraj in Pollock, 2003, p. 348 These Vachana poets (called Vachanakaras) revolutionised Kannada literature, rejecting traditional themes that eulogised kings and noblemen, and writing didactic poems that were closer to the spoken and sung form of the language.
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Indra was annoyed with the people of the village (now Mathura) as they had discontinued celebration of a festival in his honour. He created a huge storm with heavy rainshowers, threatening the life of the villagers. Krishna, who was from the same village, lifted the Govardhana Hill (near Mathura), creating an umbrella of protection and saving the village, its people, and the cowherds. In this relief, Krishna is flanked by three females to his right; one of them is inferred as Radha, his childhood lover, as she is shown wearing a kirita makuta crown, a breast band, and many ornaments.
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Vishnu intervened and when Balarama was conceived, state the Hindu legends, his embryo was moved from Devaki's womb into the womb of Rohini, Vasudeva's first wife. In some texts, this movement gives Balarama the epithet Sankarshana (one who was dragged away). Balarama grew up with his younger brother Krishna with foster parents, in the household of the head of cowherds Nanda and his wife Yashoda. The chapter 10 of the Bhagavata Purana describes it as follows: He was named Rama, but because of his great strength he was called Balarama, Baladeva, or Balabhadra, meaning Strong Rama.
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Kyne or kine is an archaic English word meaning "cows." As with many Irish and British surnames which were based on the career of the holder, some cowherds (the bovine equivalent of shepherds) came to have the surname Kyne. However, the Gaelic root of the name is O Cadhain, from the word cadhain, meaning wild goose. The "Wild Geese" were members of the Irish army led by Patrick Sarsfield, who, by the terms of the treaty of Limerick in 1691, were given the choice of death or exile with the Stuart King James II in France.
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Inscriptions and literature are the main source of information about the economy and the factors that influenced it. According to Adiga, from studies conducted by historians and epigraphists such as Krishna, Kalburgi, Kittel, Rice, B.R. Gopal and Settar, it is clear the kingdom depended on revenues from both agricultural and pastoral elements. Numerous inscriptions, mainly from the modern Shimoga, Bijapur, Belgaum, Dharwad and Uttara Kannada regions (the ancient divisions of Belvola-300, Puligere-300, Banavasi-12,000) mention cattle raids, cowherds and shepherds. The numerous hero stones to those who fought in cattle raids was an indication of not only lawlessness but also of the importance of herding.
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The pact of Vasudeva Krishna to Arjuna and Duryodhana:- There is a large body of cowherds known as the Narayanas, all of whom are able to fight in the thick of battle. These soldiers shall be sent to one of you and I alone, resolved not to fight on the field, and laying down my weapons, will go to the other. Arjuna selected Vasudeva Krishna and Duryodhana selected Krishna's army. (5,7) Many thousands of Gopas with a large Gopayana force battled in the Kurukshetra War, at Kauravas side, against the Pandavas, along with other armies, like the Madras, the Sauviras, the Gandharas, the Trigartas and the Kalingas.
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Traditionally being shepherds, cowherds, buffalo keepers, blanket and wool weavers, butchers and farmers, the Dhangars were late to take up modern-day education. In Maharashtra, the Dhangars are classified as a Nomadic Tribe but in 2014 were seeking to be reclassified as a Scheduled Tribe in India's system of reservation. The Dhangar community's population in Maharashtra is around one crore (ten million), which is 9% of the total 11.25 crore (112.5 million) population of the state. Devendra Fadnavis, former Chief Minister of Maharashtra, had said that "The situation of the Dhangars in some areas of the state was worse than that of Scheduled Tribes, and the government was committed to providing them reservation under the ST category".
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Krishna spent most of his childhood in Braj, a place devotees associate with many of Krishna's divine and heroic exploits with his childhood friends. One of the most significant incidents, described in the Bhagavata Purana, involves Krishna lifting Mount Govardhan (Govardhan Hill), a low hill situated in the middle of Braj. According to the Bhagavata Purana, forest- dwelling cowherds living close to Govardhan used to celebrate the autumn season by paying respect to Indra, the God of rain and storm. Krishna did not approve of this since he desired that the villagers worship Mount Govardhan with the reason that Mount Govardhan is the one that provides natural resources to the villagers for their livelihood.
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White-eared kob form one of Earth's greatest concentrations of large animals as they graze the neighbouring grasslands during the dry season. The native Dinka cowherds rely on their cattle for a diet of milk and blood supplemented only by fish when possible. The Dinka and kob are forced on the move as rains swell the swamp, bursting its banks and doubling its size. A lungfish emerges from its cocoon of mud and mucus and uses its primitive lungs to breathe air while it reaches for the nearest pool only to be caught in the oversized beak of the giant shoebill stalk, while family groups of speckle-throated otter and the powerful Nile monitor also hunt the waters.
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Indologist Sylvain Levi found Lassen's theory untenable but had no theories of his own, only suggesting that either Newara is a vulgarism of sanskritic Nepala, or Nepala is Sanskritization of the local ethnic; his view has found some support though it does not answer the question of etymology. Page 51. It has also been proposed that Nepa is a Tibeto-Burman stem consisting of Ne (cattle) and Pa (keeper), reflecting the fact that early inhabitants of the valley were Gopalas (cowherds) and Mahispalas (buffalo- herds). Suniti Kumar Chatterji believed Nepal originated from Tibeto-Burman roots — Ne, of uncertain meaning (as multiple possibilities exist), and pala or bal, whose meaning is lost entirely.
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On his right stand two figures, one male and one female. In addition, there are several other images in the panel of animals and village folk. In another relief, Krishna is shown in a joyous mood with his gopis (milkmaids), a reflection of his double role as a divine being. Other reliefs carved on the walls of the cave depict: an elderly person carrying a child on his shoulders, a village scene of cowherds milking a cow with the cow licking the calf; the gopis with water pots on their heads amidst a cowherd playing a flute; a woodcutter walking with an axe and a lady carrying a milk pot and a rolled mat or bundle of grass; and a child hugging her mother.
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The infant version of Shri Krishna Bala Gopala, 16th century. Krishna and the cowherds. Gopala-Krishna ( Gopāla, literally "cow protector" but sometimes also, "protector of the world" "Go"-world, "pāla"-protector, again in very seldom cases, "Favourite of God" where "Go"-Universal Gods and Goddesses or Universal Mother, "pāla"-affectional adjective, or in a more primitive, direct sense, according to atheist ideas, "One who protects anyone in the ongoing journey of completing the great circle" "Go"-round, "pāla"-protector, See Samkhya Upanishad. But the basic meaning will be "cow protector") is the infant/child form(name) of Lord Krishna, the Cowherd Boy who enchanted the Cowherd Maidens (Gopinis) with the divine sound of his flute, attracting even Kāmadeva (the Hindu god of love and passion).
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Ramesh in Adiga (2006), p49Soraba inscription (Kittel in Adiga p50) The fact that pastoral economies were spread throughout Gangavadi region comes from references to cowherds in many inscriptions. The terms gosahasra (a thousand cows), gasara (owner of cows), gosasi (donor of cows), goyiti (cowherdess), gosasa (protector of cows) attest to this.Belagi inscription of 964, Sasarvalli inscription of 1001 (Krishna and Adiga 2006, p55/56) Donation of a thousand cows are mentioned though the actual number may have been fewer indicating that ownership of cows may have been as important as cultivable land and that there may have existed a social hierarchy based on this.Adiga (2006), p57 References to shepherds are uncommon though one inscription calls them Kurimbadere and the hamlets where they lived Kuripatti.
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Vithal Krishnaji Khedkar was an Indian social reformer, one of the founders of the Prarthana Samaj in Bombay, and the author of a book later published as The Divine Heritage of the Yadavas, which was one of the earliest attempts to create a historical narrative for the Yadav caste of cowherds. His work made the case for a Yadav-Ahir narrative of descent from the god Krishna through royal dynasties. Khedkar's book was revised in 1924 by his son, the surgeon Raghunath Vithal Khedkar, and published in Allahabad in 1959. Hailing from Ratnagiri District, and a member of the Gavli Maharashtrian caste, Khedkar was born to a family of military tradition, and became a schoolteacher, later becoming a private secretary to the Maharaja of Bhavnagar.
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Adiga (2006), p45 Soil types mentioned in records are black soil (Karimaniya) in the Sinda-8000 territory and to red soil (Kebbayya mannu)from the Narasimhapura plates (Adiga 2006), p46From the Doddahomma inscription of Rachaballa IV of 977 (Adiga 2006, p47) Cultivated land was of three types; wet land, dry land and to a lesser extent garden land with paddy being the dominant crop of the region. Wet lands were called kalani, galde, nir mannu or nir panya and was specifically used to denote paddy land requiring standing water.Kittel in Adiga (2006), p48 The fact that pastoral economies were spread throughout Gangavadi region comes from references to cowherds in many inscriptions. The terms gosahasra (a thousand cows), gasara (owner of cows), gosasi (donor of cows), goyiti (cowherdess), gosasa (protector of cows) attest to this.
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Stott's first Amberley themed paintings are Amberley, Sussex(1885) and Primrose Time (1885), the whereabouts of both are presently unknown but by the end of the 1880s Stott was producing paintings that featured the domestic and working lives of its inhabitants and of the countryside in which they lived. They demonstrated an artist who was moving away from rustic naturalism, in particular in his representation of figures. The toil of working the fields all day is missing whilst the individual tasks of harvesting and ploughing seemingly imply the merest of efforts. These depictions are typical of the period in which they were paintedNina Lubbren, (2001) Rural artists’ colonies in Europe, 1870 - 1910 , Manchester University Press) In Harvesters (undated), the figures of the women blend, almost meld into the landscape. Red Roses A series of four paintings of young cowherds were executed between 1888 and 1907. The Young Cowherd (1888) was exhibited at the New Gallery and is closer stylistic to the techniques that Stott learnt in Paris.
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Although it is today best known as the place at which the first Europeans landed on South African soil (Bartolomeu Dias and his crew arrived on 3 February 1488), Mossel Bay's human history can - as local archaeological deposits have revealed - be traced back more than 164,000 years. The modern history of Mossel Bay began on 3 February 1488, when the Portuguese explorer Bartolomeu Dias landed with his men at a point close to the site of the modern-day Dias Museum Complex. Here they found a spring from which to replenish their water supplies. Dias had been appointed to search for a trading route to India by King John II of Portugal, and, without realising it, actually rounded the Cape of Good Hope before landing at Mossel Bay - which he named Angra dos Vaqueiros (The Bay of Cowherds). Dias is also credited with having given the Cape the name Cabo das Tormentas (the ‘Cape of Storms’), although King John II later changed this to Cabo da Boa Esperança (the Cape of Good Hope). Dias’ excursion ashore ended hastily when the local people chased him off in a hail of stones.
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