The DOI matches its Crossref record; 10 of the 10 references it cites were found in a registry or an index; 1 of the 53 sources its claims cite were checked for support.
In Search of a Sacred King: Dārā Shukoh and the Yogavāsiṣṭha s of Mughal India
Open accessAbstract
Dārā Shukoh is a well-studied figure in Mughal Indian history.He has been portrayed as a saintly scholar, the beacon of Mughal nonsectarian political culture, particularly insofar as he was interested in the Muslim Sufi traditions as well as ancient Hindu religious scriptures.He had close connections with some of the most eminent Qadiri Sufis of his time, compiled two Sufi biographical /hagiographical dictionaries ðtaz̲ kirasÞ, wrote three significant treatises on intricate mystical doctrines, studied Indic philosophy and religious scriptures, and by undertaking to translate into Persian several Hindu texts from the original Sanskrit, he initiated a discussion of Islam's close relations with Hindu traditions. 1 Several modern historians, commenting on his pol-Ananya Chakravarti, Sonam Kachru, Rajeev Kinra, and Jane Mikkelson have helped me in various ways in the preparation of this article.I thank them all.I owe a debt of gratitude to Sonam Kachru in particular for his generous help with Sanskrit and for important references on Indic traditions.An earlier version of this article was presented at the American Academy of Religion in November 2012 and at Nehru Memorial Library and Museum, New Delhi, in March 2013, where I benefited greatly from the panel discussions.I must also thank the two anonymous readers, one of them especially, who read the article so meticulously and gave invaluable suggestions.The transliteration of Persian words, and Persian transliteration of Sanskrit terms, follows the Persian transliteration system of the International Journal of Middle East Studies as recommended by the Chicago Manual of Style.Transliteration of Sanskrit follows the standard International Alphabet of Sanskrit Transliteration.
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54 Own interpretation · 46 Sources not found · 37 No basis given · 21 Own result · 5 No full text of the sources · 1 Partly supported · 1 Not checked yet · accuracy not yet measured
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In the paper
“There were two other versions from the reign of Jahāngīr: one by Ṣ ūf ī Quṭb-i Jahānī, also known as Shaikh Ṣ ūf ī Sharīf, 18 and another by Abū al-Qāsim Findiriskī ðd.1050/1640-41Þ, a visiting Iranian philosopher.19”
What the sources say
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The References section (note 20; page unavailable) identifies Mir Findiriskī as a translator of the Yogavāsiṣṭha and gives his death year as 1640. It does not identify Ṣūfī Quṭb-i Jahānī or establish that both versions were made during Jahāngīr’s reign; the Metaphysical and Mystical Texts section discusses a different translation commissioned for the future Jahāngīr in 1597. (LLM, conf=0.85)
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In the paper
“In both interpretative versions of the Yogavāsiṣ t ̣ha, their exclusively spiritual concern is detectable even at the level of linguistic register.”
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In the paper
“The manuscript that Fatḥ ullāh Mojtabāʾī used as a basis for his edition and translation of Findiriskī's Muntakhab says, on the front page, that the text was translated from the original Sanskrit into simple Persian ð“Az zabān-i hindī tarjumah bi fārsī-yi sādah”Þ.”
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In the paper
“Six of the ten chapters in the treatise ð1, 6, 7, 8, 9, and 10Þ have distinctive Sufi overtones:”
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In the paper
“Despite these differences, in all the Persian versions of the Yogavāsiṣ t ̣ha we see a heavier emphasis on the spiritual concerns of the Yogavāsiṣ t ̣ha ði.e., an emphasis on the knowledge of being rather than on the connection between knowledge and action in the world made possible by knowledgeÞ.”
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In the paper
“The translation is not necessarily Dārā Shukoh's solitary achievement; indeed, there seem to have been several scholars involved in preparing the text that formed the basis of the translation, including several pandits who dictated the text to others who, in turn, transcribed it.”
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In the paper
“Apart from such a striking emphasis at the outset, there is the case of recurring words in the text, like ʿālam-i fānī ðtransitory worldÞ, z̲ āt-i ḥ aqq ðdivine essenceÞ, and ʿārif ðmystic, gnosticÞ as well as sulūk ðtreading the Sufi pathÞ, murshid ðspiritual guideÞ, and t ̣ālib ðseekerÞ, all of which are terms appropriate for a Sufi text.”
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In the paper
“However, in removing this preface, certain particularities pertaining to the”
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In the paper
“For instance, when Rāma addresses Viśvāmitra, he calls him not rikshir or rikshir-i kāmil, an awkward borrowing found in Pānīpatī's work, but simply ustād ðmasterÞ, dānā-yi buzurg ðthe wise elderÞ, brahman-i hama-dān ðthe all-knowing BrahminÞ, and buzurg-i hama-dān ðthe all-knowing elderÞ.”
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In the paper
“In this source text itself, he brought to bear other texts, including commentaries on the Gītā, the Yogaśāstra, and even the Purāṇ as.”
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A result the paper reports from its own data — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Niẓ ām Pānīpatī projects Prince Salīm as someone who appreciated and displayed a yearning to learn the truth and was thus interested in scholarship.”
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In the paper
“He therefore laid out new criteria by which his translation was undertaken, commissioning the production of a new source text before the translation was even begun.”
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In the paper
“A point worth noting here is that the prince is mentioned in hyperbolic terms, indicating that he is a king ðshāhÞ, a highly accomplished saintly figure, and also the perfect manifestation ðmaẓ har-i atammÞ of virtuous conduct, with high ethical virtues ðmakārim-i akhlāqÞ.”
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In the paper
“Thus, Pānīpatī's version is much longer than Dārā Shukoh's translation, following almost exactly Abhinanda's original text.”
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In the paper
“nor does it explain the reason why the discourse was given and recorded or for whom it was originally intended.”
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In the paper
“That this text is divided into ten chapters”
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“For example, the”
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In the paper
“From the preface, it is clear that Dārā Shukoh wanted to be very lucid in this new translation about the Persian equivalents of the original Sanskrit terms.”
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In the paper
“Dārā Shukoh, however, ensures that this episode is included and sets forth the actual circumstances of the conflict as depicted in the Yogavāsiṣ t ̣ha, including in his translation allusions that an Indic audience could have been expected to know.”
What the sources say
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In the paper
“It reads instead like a long essay or perhaps a commentary on selected themes of the philosophy of the Yogavāsiṣ t ̣ha.”
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In the paper
“More notably, unlike the previous Persian versions, nowhere is the sage Vasiṣ t ̣ha shown to be addressing or teaching Rām Chandra.”
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In the paper
“An Urdu translation, titled Minhāj al-Sālikīn ðPath/practice of the SufisÞ was also published in the nineteenth century.”
What the sources say
- Not matchedcites [48]
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In the paper
“Qut ̣b-i Jahānī dedicated the translation to Jahāngīr, but we do not know whether the translation was commissioned by the emperor.”
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In the paper
“Dārā Shukoh translates the source of this evil with the generic Persian term shayāt ̣īn ðdevilsÞ, whereas Pānīpatī faithfully renders this with rakshas ðdemons, after the Sanskrit rākṣ asaÞ, even explaining them to be followers of Rāvaṇ a.”
What the sources say
- Not matchedcites [58]
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In the paper
“We have seen that, unlike Findiriskī and Quṭb-i Jahānī, Dārā Shukoh attaches importance to the stories themselves, reproducing them albeit in shortened form, but he does so selectively.”
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In the paper
“This conjecture is further supported by Dārā Shukoh's tactful avoidance of such concepts as the transmigration of souls, which are reported faithfully in Pānīpatī's version.”
What the sources say
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“he is careful to emphasize that it is he who will confirm the research of the scholars under his supervision”
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In the paper
“It should be noted, however, that not all manuscripts of Pānīpatī's work end here.One manuscript in fact continues beyond this point for several pages and ends in the following fashion: “Basisht said, 'O Rām Chand, leave this task, and with full concentration and without any lust and desire, enter the business of the world ðkār o bār-i ʿālamÞ.' ””
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In the paper
“One of the most characteristic features of this text is that it is interspersed throughout with Persian verses illustrating the themes mentioned above.34 Most of these verses are by one Fānī, but there are also several verses from Rūmī, ʿAt ̣t ̣ār, Niʿmat-Allāh Valī, and the like.”
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In the paper
“Dārā Shukoh's text is significantly shorter, in spite of the fact that he brought in illuminating interpolations from other Indic texts, as we have shown above.”
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In the paper
“In fact, it is not even divided into chapters like Quṭb-i Jahānī's text.”
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In the paper
“The first three pages are prefatory, beginning with the praise of God identified as Brahm ðSanskrit: brahmanÞ, who is absolute light, pure reason, joy embodied, which descended and thus left its absolute position to create the world of duality and plurality.”
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In the paper
“Findiriskī's text is also a summary of sorts.”
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In the paper
“Dārā Shukoh also tried to avoid unnecessary parenthetical interpolations,”
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In the paper
“This does not, however, mean that Dārā's text is more Persianized or Arabicized.On the contrary, in Niẓ ām Pānīpatī's text we see on occasion such heavily Persianized and Arabicized expressions as”
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In the paper
“And yet Dārā Shukoh's text is precise and lucid.Rather than translating the stories verbatim, he describes them in a clear, uncluttered, and focused manner, avoiding the digressive details in the Sanskrit text.”
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In the paper
“In the following 120 pages, there are two or three more discussions of various subthemes, at each point indicated by variations of the phrase “Now I tell you.”32”
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“Similarly, the text ends without any reference to what happened to Rāma after Vasiṣ t ̣ha's discourse.29”
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In the paper
“Moreover, while in Qut ̣b-i Jahānī's text there are virtually no Sanskrit words, in Findiriskī's text, the critical Sanskrit technical terms are provided in their original form and are chosen by Findiriskī for further elaboration.”
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In the paper
“Nowhere in the text is there any mention of the many stories that abound in the original Yogavāsiṣ t ̣ha and that contribute to its distinctive message and means.”
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In the paper
“To the historical context we must further add that, by this time, Dārā Shukoh had clearly articulated his political ambition for the Mughal throne and had begun various”
What the sources say
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In the paper
“Dārā Shukoh, however, leaves out several verses, abbreviates others, and in a number of cases adds a kind of explanatory note from other relevant texts, including some medieval commentaries on Yoga-vāsiṣ t ̣ha.”
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In the paper
“The text thus does not give any sense of the framing story of Vālmīki and Bharadvāja”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Moreover, he not only improved and expanded on Qut ̣b-i Jahānī's version but seamlessly integrated Persian spiritual poetry into the text, creating a nuanced and deeply personal elucidation of his understanding of Hindu dharma from his Sufi poetic reading of the Yogavāsiṣ t ̣ha.”
plaindirect- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
A result the paper reports from its own data — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“To avoid confusion, however, he advises that the first time a term occurs it should be translated or interpreted in Persian but in the course of the text, when the term occurs again, he wanted this interpretation to be repeated or even to use the original Sanskrit term,”
plain- Asserted: passes — The authors put it forward as true.
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Dārā Shukoh embarked on his translation in 1655-56 ðAH 1066Þ.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“The first translation by Niẓ ām Pānīpatī from Akbar's era was literal, while the two from the age of Jahāngīr-Shaikh Ṣ ūfī Qut ̣b-i Jahānī's At ̣vār dar Ḥ all-i Asrār and Abū al-Qāsim Findiriskī's Muntakhab-i Jūg Basisht-are interpretative to greater or lesser degrees.”
plaincorrelational- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Findiriskī thus used both prose and poetry in his version.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“In this manner, Dārā Shukoh's text unfolds as a series of stories about kings in a more explicit, direct, and precise manner.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“After I read the translation of a selection from the book [Yogavāsiṣ t ̣ha] by Shaikh Ṣ ūfī, one night [in a dream] I saw ðvāqiʿÞ two persons: one elderly in appearance standing on a higher plinth, and another standing slightly lower.”
- Also stated in: § THE POLITICAL ORIENTATION OF DĀRĀ SHUKOH'S TEXT · plain
“Then Basisht gave Rām Chand a sweetmeat, and he offered it to me to eat with his own hands.I ate that sweetmeat.After seeing this in actuality ðwāqiʿÞ, the yearning to have a new translation grew.”
What the sources say
- Not matchedcites [79]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirectSingle case- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one. The quote only partly states this claim.
- Also stated in: § THE POLITICAL ORIENTATION OF DĀRĀ SHUKOH'S TEXT · plain
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“The translation before the standard edition of Chand and Abidi was published twice in the nineteenth century.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
In the paper
“We have a sort of a European mirror for princes compiled in Persian by the Jesuit Jeronimo Xavier and presented to the Jahāngīr, in which Xavier discusses the norms of governance ðādāb-i salt ̣anatÞ, with illustrations from the stories of biblical, Roman, and also the medieval and early modern European kings.”
What the sources say
- Not matchedcites [81]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
hedged- Asserted: passes — The authors put it forward as true.
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Dārā Shukoh renders the many exhortations meant for king Rāmacandra into crisp language and with greater stylistic impact than Pānīpatī.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“While distinctive, it is yet clearly related to the Persian Yogavāsiṣ t ̣has we have considered above”
boostedcorrelational- Asserted: passes — The authors put it forward as true.
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None of the sources cited for this claim have been checked yet.
In the paper
“Following this conventional redaction of the well-known story of the Gītā, the Yogavāsiṣ t ̣ha continues in a different vein, emphasizing the importance of steadiness and firmness in decision making; this point is further illustrated by the story of King Bhagīratha.”
plain- Asserted: passes — The authors put it forward as true.
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“We also know that he prepared a long glossary of Sanskrit terms with their equivalents in Persian.”
boosted- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
In the paper
“In his own Sufi works as well, the prince claims to have seen unusual dreams.”
What the sources say
- Not matchedcites [80]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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- Not matched
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“However, it is noteworthy that immediately after such a section, Dārā's text returns to political issues.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“There was one pupil of Bālmik named B[h]ardwāj.One day in solicitude and extreme humility, he asked the all-knowing master, Rām Chand, with perfect gnosis and deliverance which implied liberation in life ð jivan-muktÞ, how he could manage the task of kingship and authority ðrāj and salt ̣anatÞ.”
What the sources say
- Not matchedcites [69]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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- Not matched
In the paper
“Starting with this most famous episode from the Mahābhārata, told here in the context of the correct channeling of desire, the Yogavāsiṣ t ̣ha presents a fascinating concatenation of stories of kings.”
What the sources say
- Not matchedcites [75]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
- Not matched
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“But neither in Ṭ ūsī ðd.1274Þ, the premier representative of the akhlāq tradition, nor in Jeronimo Xavier's iteration of the European tradition does one find that a saint can also be a king without violating the norms of one or the other.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper may give no reason why it holds.
In the paper
“It is therefore not surprising that Dārā Shukoh's translation displays a clear focus on the stories in which kings figure prominently and in which the concern of the story is to elucidate the nature of statecraft, even while keeping in mind the overarching spiritual concerns of the work.”
What the sources say
- Not matchedcites [71]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
boostedcorrelationalSingle case- Asserted: passes — The authors put it forward as true.
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- Not matched
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Pānīpatī's book, being a complete translation, also abounds in stories of kings, but only as a matter of course.”
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
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Probably not a substantial claim.
A result the paper reports from its own data — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“An early example of how narratives in Dārā's Yogavāsiṣ t ̣ha emphasize kings and power is the story of King Janaka in which the focus is on how ignorance is the source of all suffering and on how knowledge enables the king to be free from ego-sense ðahaṃ kāraÞ and to rule without being entangled in material concerns.”
plaindirectSingle case- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
In the paper
“We know that Jahāngīr was interested in taṣ avvuf and that he cultivated an interest in Indic traditions.”
What the sources say
- Not checked — no full text of the sourcecites [21] source
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“The work is a long dialogue between the sage Vasiṣ t ̣ha ðVasiṣ t ̣ ha Muni, transliterated as “Basisht” in Persian translationsÞ and Prince Rāma ðvenerated as Śrī-Rāmacandra, or “Rām Chand” in Persian translationsÞ, comprising over 32,000 verses.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
In the paper
“there was a version of the work in 5,000 verses that came to be known as the Concise Yogavāsiṣ t ̣ha ðLaghu Yogavāsiṣ t ̣haÞ, perhaps once known as The essence of the means to freedom ðMokṣ opāyasāraÞ attributed to Abhinanda of Kashmir, but of which neither the date nor the author are established with certainty.”
What the sources say
- Not matchedcites [9]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
hedged- Asserted: passes — The authors put it forward as true.
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- Not matched
In the paper
“one from the age of Akbar ðr.1556-1605Þ, prepared in 1597 under the patronage of his son and successor, Prince Salīm ðbetter known as Jahāngīr; r. 1605-28Þ, by one of the prince's associates ðkamtarin-i bandagan-i dargahÞ Niẓ ām Pānīpatī.17”
What the sources say
- Not matchedcites [17]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“The word yoga in the title, as the work clarifies, refers to a kind of philosophical knowledge ð jñānaÞ and not to ascetic praxis.7”
What the sources say
- Not checked — no full text of the sourcecites [7] source
boosted- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Shaikh Ṣ ūfī Quṭb-i Jahānī's At ̣vār dar H Á all-i Asrār is apparently based on the Yogavāsiṣ t ̣ha-sāra and was dedicated to the emperor Jahāngīr”
hedgedcorrelational- Asserted: passes — The authors put it forward as true.
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In the paper
“In stressing the role of this text as a model for the thought of kings, one can highlight first the frame story of the man who will become the ideal ruler, Rāma, who requires the philosophical conversation and narratives of the text to elucidate and confirm his awakening, to make him capable of ruling”
What the sources say
- Not matchedcites [12]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
- Not matched
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Notably, the dilemma of rulers caught between conflicting values is presented by the text as being a result of reasoned deliberation ðvicāraÞ-an achievement, and not a symptom, of despondency or merely emotional confusion.”
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“It is not spiritual praxis, or ritual, or even meditation that promotes freedom but thought, which can, in principle, be engaged in by anyone, irrespective of social status, eligibility, or entitlement with respect to Brahmāṇ ical conceptions of norms.”
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim.
In the paper
“whether one is eligible ðadhikāraÞ to receive instruction in the text depends solely on a desire to know, which in turn depends on not being someone who is utterly incapable of being taught or already possessed of knowledge.Social standing, considerations of ritual purity, and membership in a community simply do not serve as criteria for eligibility.”
What the sources say
- Not matchedcites [10]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
- Not matched
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“the Yogavāsiṣ t ̣ha penned by Abū al-Qāsim Findiriskī is selfconsciously a selection ðmuntakhabÞ rather than a continuous translation of a Sanskrit text.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
In the paper
“We also know that Jahāngīr continued Akbar's policy of encouraging Hindus and Muslims to appreciate each other's traditions.22”
What the sources say
- Not matchedcites [22]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
boosteddirect- Asserted: passes — The authors put it forward as true.
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In the paper
“There is even a prophecy included in the book that depicts the work one day being read to King Yaśovarman of Kashmir by his ministers, and so efficacious are such philosophical conversations promoted by the work that overhearing such conversations between minsters and kings induces enlightenment.”
What the sources say
- Not checked — no full text of the sourcecites [13] source
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
In the paper
“The Yogavāsiṣ t ̣ha has lived many lives, even in the relatively short time between its introduction as an innovative book in Kashmir titled Mokṣ opāya ðThe means of freedomÞ sometime around the tenth century and its subsequent circulation as the Yogavāsiṣ t ̣ha”
What the sources say
- Not matchedcites [8]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
- Not matched
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Pānīpatī's translation was a literal rendering of Abhinanda Kashmiri's Laghu Yogavāsiṣ t ̣ha”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“The core of this philosophy concerns the nature of what is most real and the vision of freedom in life ð jīvanmuktiÞ, stressing that a nonascetic freedom in action is not only possible but desirable on the basis of thought and the kind of rational inquiry exemplified in the work.”
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
In the paper
“The variations amount to the nesting of this work in a frame more suited to a Brahmanical theological tradition and allowing much of the distinctive vocabulary of the text to be replaced by standard Vedāntic terms.8”
What the sources say
- Not matchedcites [8]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Not matched
In the paper
“A point that cannot be emphasized enough concerns the way in which this work was self-conscious about its function as a model for knowledge on the part of rulers caught between the conflicting demands of disenchantment and disengagement ðvairāgyaÞ from the values of power and pleasure on the one hand and the need to seemingly promote such values through their engage-ment in the world on the other.”
What the sources say
- Not checked — no full text of the sourcecites [11] source
boosted- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“The resolution of the dilemma, then, must similarly be rational and must lead kings back into the world through skillful and reasoned activity.”
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Dārā Shukoh, as we see below, saw this potential of the Yogavāsiṣ t ̣ha, a fact that also perhaps explains his dissatisfaction with earlier translations of the text.”
hedgedconditional- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Some of the organizational changes introduced by the Laghu have, however, affected the later Yogavāsiṣ t ̣ha and also the arrangement of the chapters in the two Mughal Persian translations, those of Niẓ ām Pānīpatī and Dārā Shukoh.”
plaindirect- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The prince clearly judged such concepts, which would only serve unnecessarily to distance Persian Muslim readers from the text, to be ancillary to the primary message.”
boosteddirect- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“This is perhaps the reason why Findiriskī has been referred to as the commentator ðshāriḥ Þ of the Yogavāsiṣ t ̣ha.”
hedgedconditional- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
In the paper
“For the prince, by his own account, seemed dissatisfied not simply with the existing translations or the way the Yogavāsiṣ t ̣ha had been interpreted, but even with the textual bases on which earlier translations had been prepared.”
What the sources say
- Not matchedcites [52]
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hedgedSingle case- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The Urdu title suggests that its translator read Dārā's translation as a Sufi text, continuous with the horizons of the Persian Yogavāsiṣ t ̣has we saw above;”
hedgeddirectSingle case- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Certainly, this excision indicates Dārā Shukoh's relatively lesser dependence on Abhinanda's recension and his access to a wider set of Indic texts.”
hedgeddirectSingle case- Asserted: passes — The authors put it forward as true.
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In the paper
“It also appears from both Qut ̣b-i Jahānī's and Findiriskī's texts that, in the seventeenth century in certain circles at least, there was a serious effort to engage with the apparent similarities in different religious traditions; this trend, as we know, culminated in Dārā Shukoh's Majmaʿ al-baḥ rain and Sirr-i Akbar.”
What the sources say
- Not matchedcites [38]
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A result the paper reports from its own data — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Abhinanda, we noted above, prepared a shortened version of the extended Yogavāsiṣ t ̣ha, considering the latter to be dauntingly long; he divided his redaction into six chapters, with each chapter further subdivided into sections.”
plaindirect- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“As part of his effort to unveil this bride, Dārā Shukoh significantly and intentionally simplified the text.”
plaindirect- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Although Niẓ ām Pānīpatī's translation was produced in the court, it appears to have gained currency outside of the court as well.”
hedged- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The full significance of such choices, I believe, cannot be seen unless we allow the political orientation and ramifications of both the stories and Dārā Shukoh's sensitivity to this aspect of the text to emerge clearly.”
plainconditional- Asserted: passes — The authors put it forward as true.
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A result the paper reports from its own data — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The first section of the first chapter begins with the frame story, which contains the dialogue between the sage Bharadvāja and Vālmīki”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“Akbar integrated the local elites, including the Hindu Rajputs, into his government, to the extent that the Mughal-Rajput alliance has sometimes been seen as a Mughal-Rajput state.”
What the sources say
- Not matchedcites [83]
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In the paper
“We may note here, however, a recent study, which shows how the early Mughals, pursuing their Central Asian ancestors and the Iranian rulers, projected themselves as sacred and saintly kings.”
What the sources say
- Not matchedcites [84]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
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- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“It is in the dream of Dārā, where, true to the teachings of the Yogavāsiṣ t ̣ha concerning time and narrative, the prince finds himself in the company of a counterfactual genealogy, where Dārā is the younger brother of Rāma, his elder and contemporary.”
plainSingle case- Asserted: passes — The authors put it forward as true.
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In the paper
“There was also room to examine the points of commonality between different sects and traditions, with an eye toward minimizing the threat of conflict.”
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The Yogavāsiṣ t ̣ha is a book of many worlds that exist alongside our own.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Dārā Shukoh sought a much higher position: a combination of the powers of a “Raj Rsi” and a “Brahm Rsi.””
plain- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The Yogavāsiṣ t ̣ha's imaginaire, in which Rāma is depicted both as a spiritual master and also as an ideal king, had obvious resonances for Dārā Shukoh's own career and ambitions.”
boostedcorrelational- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The profuse use of Persian poetry to illustrate certain points in his text, as well as the deliberately Persian-Sufi linguistic register, would have made a text that could otherwise be dismissed as alien and purely Indic acceptable within the textual horizons of the Persianate elite.”
hedgedconditional- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Here Dārā Shukoh sees himself not at the inception of the book, which begins with the conversation between Vālmīki and Bharadvāja, but in a frame before the time of the book, as it were: he imagines himself a part of the conversations between Rāma and Vasiṣ t ̣ha, which Vālmīki recalls for us.”
plainSingle case- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Dārā Shukoh is thus not merely a Sufi scholar or Mughal prince; he is also a political theorist, in the timeless company-as seen in his dream-of the ideal ruler and seeker of truth, Rāma.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds. It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Of course, this story has deep personal resonance with Dārā's own political situation: the question of how a spiritually accomplished person, as both Arjuna was and Dārā claimed to be, could allow himself to engage in a war of succession against his own brothers haunts both Arjuna and Dārā.”
plaincorrelational- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Dārā Shukoh was right, perhaps, to see that it is no accident that both Viśvāmitra and Vasiṣ t ̣ha are present in the frame story of the Yogavāsiṣ t ̣ha, a text he recognized to be centrally concerned with the connections between royal power ðto which he aspiredÞ and spiritual truth ðthat he claimed to possessÞ.”
hedgedcorrelational- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
In the paper
“Akbar's interest in the Mahābhārata could be taken as a sign of his curiosity about India's political culture, 82 yet for him, there was not much urge to know and follow the Indic government norms.”
What the sources say
- Not matchedcites [82]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
hedgedcorrelationalSingle case- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“This latter point seems to dovetail beautifully with Dārā Shukoh's longstanding interest in the unity of different religious traditions, an interest that was amply expressed in his work of reading and analyzing other Indic texts too.”
hedged- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Given the contemporaneous Safavid emphasis on strict adherence to a particular Shīʿa tradition and intolerance, finding a way to avoid conflict doubtless greatly appealed to Findiriskī.”
hedgeddirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
In the paper
“Mahādev's instruction to Vasiṣ t ̣ha here demonstrates clearly Dārā Shukoh's own Sufic understanding of religious ritual and piety, and here he also sees something in the text that he shared with the earlier Persian translations of it and with his own readings of the other Hindu texts.”
What the sources say
- Not matchedcites [74]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
boosteddirect- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“By virtue of this dream, Dārā, who ostensibly lives long after the time depicted in the work, not to mention the work itself, has gone to the very source of its knowledge.”
plaindirectSingle case- Asserted: passes — The authors put it forward as true.
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- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Dārā Shukoh, perhaps, was alone in seeing the reality of the political dream it was possible to have on the basis of the Yogavāsiṣ t ̣ha, in which a Persian prince could find himself the successor of Rāma, with access to the possible reality of the ideal political forms, norms of conduct, and governance associated with Rāma.”
hedgedSingle case- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Dārā's dream then is a continuation, of a kind, of the form and message of the Yogavāsiṣ t ̣ha.”
hedgedcorrelationalSingle case- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“However, we can also see that Dārā Shukoh's text was a plea to consider other sources for normative theories of kingship in the Mughal court.”
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
- Rests on an assumption: The Mughal search for normative theories of kingship had been dominated by Perso-Islamic akhlāq literature, which drew on Greco-Hellenic traditions through Arabic and Persian sources.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“That there is a world in which multiple temporalities are possible, such that Rāma and Vālmīki are still present and enjoying the conversations that Vālmīki reports to us as having occurred in the past, is something that the message of the Yogavāsiṣ t ̣ha itself might encourage us to believe.”
hedgedconditional- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it.
In the paper
“Findiriskī was in India at a time when the Mughal policy of commissioning translations ðor retranslationsÞ of some major Indian religious and secular texts ðlike the Mahābhārata, the Rāmāyaṇ a, and the PañcatantraÞ had encouraged a broad trend of comparative philosophical and gnostic investigations.”
What the sources say
- Not matchedcites [37]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Load-bearing: unclear — It is unclear whether the paper’s conclusions depend on it.
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It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The editorial and workmanlike ways in which Dārā Shukoh attempts to render the text continuous with the horizons of literary Persian are of interest, precisely because here we may see Dārā at his most continuous, and yet distinctive, with respect to earlier works on the Yogavāsiṣ t ̣ha.”
plaincorrelationalSingle case- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Here we may pause to note something of importance: this is the reported dream of the prince, in which he not only finds himself in the company of Rāma and Vasiṣ t ̣ha but is recognized by them as of their kind-as a seeker of truth.”
plainSingle case- Asserted: passes — The authors put it forward as true.
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- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Rests on an assumption: Dreams are important both in Sufi and Indic traditions.
The authors state this as an assumption.
Quṭb-i Jahānī's presentation is a substantial selection of philosophy already available in Pānīpatī's Persian translation rather than a continuous translation.
“We may, perhaps, assume that this presentation of the text amounts to a substantial selection of the philosophy contained in the Yogavāsiṣ t ̣ha already available in Persian translation by Pānīpatī rather than a continuous translation”
The paper relies on this without support.
There is a well-known Sufi practice of seeking sanction for treating a subject from the very person about whom the book is concerned, through a true vision disclosed in a dream.
“There is a well-known practice of Sufis to seek sanction for treating a subject not from a book but from the very person about whom the book is concerned, and this sanction comes in the form of a true vision disclosed by a dream.”
The paper relies on this without support.
The Mughal search for normative theories of kingship had been dominated by Perso-Islamic akhlāq literature, which drew on Greco-Hellenic traditions through Arabic and Persian sources.
“The Mughal search for such theories had been dominated by Perso-Islamic akhlāq literature, which drew on Greco-Hellenic traditions as gleaned through Arabic and Persian sources.”
The paper relies on this without support.
Dreams are important both in Sufi and Indic traditions.
“Dreams are, of course, important both in Sufi and Indic traditions.”
The paper relies on this without support.
The Laghu Yogavāsiṣṭha has often been read as if its question concerned the general condition of being in time as suffering (samsara) and not specifically political forms of activity.
“even as the Laghu Yogavāsiṣ t ̣ha has been often read as if the question concerned the more general “being in time as suffering” ðsaṃ sāraÞ and not specifically political forms of activity.”
Self-check
Percentages, sums and reported differences re-computed from the paper’s own numbers.
Each contradiction between two passages listed here was confirmed by an independent check.
Rated major: it would touch a result — a value a result rests on, reported and recomputed p-values on opposite sides of the significance level, two passages that conflict with no sign which is right, or a cited work retracted before this paper was published.
In the paper
§ THE PERSIAN YOGAVĀSIṢ Ṭ HAS
“More notably, unlike the previous Persian versions, nowhere is the sage Vasiṣ t ̣ha shown to be addressing or teaching Rām Chandra.”
§ THE YOGAVĀSIṢ Ṭ HA IN PERSIAN AS A SUFI TEXT
“Vasiṣ t ̣ha's advice to Rāma is to walk on the path of sulūk.45”
Citations
Cites
Ernst, C. W. (2003) · Iranian Studies · doi:10.1080/00210860305244 · Cited by 92
Hasan, S. N. (1969) · Asia Publishing House eBooks · Cited by 48
Dreams and Visions in Islamic Societies
(2012) · doi:10.1353/book15900 · Cited by 27
Lefèvre, C. (2007) · Journal of the Economic and Social History of the Orient · doi:10.1163/156852007783245034 · Cited by 18
Fayzi's Illuminationist Interpretation of Vedanta: The Shariq al-ma`rifa
Ernst, C. W. (2010) · Comparative Studies of South Asia Africa and the Middle East · doi:10.1215/1089201x-2010-019 · Cited by 17
Slaje, W. (2000) · Journal of Indian Philosophy · doi:10.1023/a:1004742001659 · Cited by 16
Sufism as Medium and Method of Translation: Mughal Translations of Hindu Texts Reconsidered
Nair, S. (2014) · Studies in Religion/Sciences Religieuses · doi:10.1177/0008429814538228 · Cited by 9
The Yogav�sistha in its longer and shorter version
Thomi, P. (1983) · Journal of Indian Philosophy · doi:10.1007/bf00221065 · Cited by 4
History at the end of history: Śrīvara’s Jainataraṅgiṇī
Obrock, L. (2013) · The Indian Economic & Social History Review · doi:10.1177/0019464613487113 · Cited by 2
Mughal state formation: The Mewati counter-perspective
Mayaram, S. (1997) · The Indian Economic & Social History Review · doi:10.1177/001946469703400202 · Cited by 1
Research works printed but not linked: 31
- See, 1982, Bikrama Jit Hasrat
- The, But the compound is perhaps best resolved, on the precedent of the title of Kālidāsa's Abhijñāśākuntala, as "the book related to Vasis t ha and his Yoga
- Hanneder Jürgen, 2006, Studies on the Moks opāya ðWiesbaden: Abhandlungen für die Kunde des Morgenlandes
- Dasgupta S. N., 1922, A History of Indian Philosophy ðCambridge: Cambridge University Press
- For, short
- Doniger Wendy, 1984, Illusion and Other Realities ðChicago: University of Chicago Press
- Venkatesananda Swami, 1993, Vasistha's Yoga ðAlbany
- Kachru Sonam, 2012, 41st Annual Conference on South Asia
- Koch Compare Ebba, 2001, Mughal Art and Imperial Ideology: Collected Essays ðDelhi: Oxford University Press
- Alam Muzaffar, 2012, Writing the Mughal World ðNew York: Columbia University Press
- Dīn Jahāngīr Nūr, 2007, Tuzuk-i Jahāngīrī ðAligarh: Sir Syed Academy
- JadrupÞ ðabout, 1979, Abū-l Fażl's introduction to the Persian Mahābhārata, ed. S. M. Riza Jalali Naini and N. S. Shukla, trans. Mīr Ghiyās al-Dīn ʿAlī Qazvīnī, 1
- My translation is slightly different from Findiriskī's
- Panasikara Vasudeva Sharma, 1937, Vāsiṣṭha-Candrikā ðDelhi: Motilal Banarsidass
- Fānī Isfahānī ðd Mojtabāʾī, 1893, who lived in the eighteenth century much after Findiriskī's death. These verses apropos Findiriskī's prose were interpolated by someone some time before 1816
- Truschke Audrey, 2016, Culture of Encounters: Sanskrit at the Mughal Court ðNew York: Columbia University Press
- Rizvi, History of Sufism, 1, 336
- Alam Muzaffar, 2004, The Languages of Political Islam ðChicago: University of Chicago Press
- Hasan Compare Abu'l, 1898, Tarjuma-i Jogbasisht [of Dara Shukoh] ðLucknow: Naval Kishor
- See, 1953, Dārā Shukoh, Sakīnat al-Auliyā, ed. Tara Chand and S. M. Riza Jalali Naini ðTehran: Elmi
- Qanungo, Dārā Shukoh, 1, 113
- Qanungo, Dārā Shukoh, 1, 145
- Dārā It, 1957, Sirr-i Akbar ðSirr-ul-AsrārÞ, ed. Tara Chand and S. M. Riza Jalali Naini ðTehran: Taban
- while Nizām Pānīpatī's final
- Zeigler Compare Norman P., 1998, Kingship and Authority in South Asia, ed. John F. Richards ðDelhi
- Gītā Following, the Yogavāsis t ha continues in a different vein, emphasizing the importance of steadiness and firmness in decision making
- Green Nile, 2003, Journal of the Royal Society, 3, 287
- Jerome Xavier I, 2018, one available in Rome at the Biblioteca Casanatense, ms no
- Alam Muzaffar, Orientalizing Machiavelli: Western Political Thought, Islam and the East, ed. Lucio Biasiori and Giuseppe Marcocci ðNew York
- Sidarus Adel, 2011, Journal of Eastern Christian Studies, 63, 1
- Azfar Moin Compare A., 2012, The Millennial Sovereign: Sacred Kingship and Sainthood in Islam ðNew York: Columbia University Press
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Metadata
- Authors
- Alam, M.
- Affiliations
- University of Chicago (US)
- Corresponding author
- Alam, Muzaffar
- Venue
- History of Religions
- Publisher
- University of Chicago Press
- Published
- 2016-05
- Volume
- 55
- Issue
- 4
- Pages
- 429-459
- ISSN
- 0018-2710 (ISSN-L)
- 1545-6935
- OpenAlex
- W2402130306
- Cited by
- 7
- References
- 10
- Citations by year
- 2024: 1 · 2023: 1 · 2022: 2 · 2021: 1 · 2020: 1 · 2019: 1
- FWCI
- 1.25
- Type
- journal article
- Language
- en
- Open access
- bronze
- doi.org
- Locations
- History of Religions (publishedVersion)
- Zenodo (CERN European Organization for Nuclear Research) (submittedVersion, cc-by)
- Topics
- Social Sciences › Political Science and International Relations › Islamic Studies and History
- Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
- Social Sciences › Arts and Humanities › Religious studies › Islamic Thought and Society Studies
- Keywords
- Mughal India, Hindu-Muslim relations, Sufism, hagiography, divine kingship, religious tolerance
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