Shivrinarayan
| Author:Laxman Burdak, IFS (R) |
Shivrinarayan (शिवरीनारायण) is a town in Janjgir-Champa district in the Indian state of Chhattisgarh. It was founded by King Shabara.
Variants
- Sheorinarayan
- Shēorinārāyaņ (शीवरिनारायण)
Origin
- Shabara (शबर) Mahabharata (VI.10.46),(VI.46.51), (XIII.35.17)
- It gets name after the lady Shabari of Ramayana who had offered Berry fruits to Rama.
Jat Gotras Namesake
- Shivran = Shivrinarayan is a town in Janjgir-Champa district in the Indian state of Chhattisgarh.
- Shinwar = Shivrinarayan is a town in Janjgir-Champa district in the Indian state of Chhattisgarh.
Location
Shivrinarayan also known as Sheorinarayan is a town and a nagar panchayat located at the Triveni Dhara of Mahanadi, Shivnath River and Jonk River in Janjgir-Champa district in the Indian state of Chhattisgarh. Sheorinarayan is located at 21.73°N 82.58°E.It has an average elevation of 235 m (771 ft).
History
Savara was an ancient tribe of south-central South Asia whose existence is attested during the Iron Age.[1][2] It was one of The Mahabharata Tribes who joined the Pandavas in the Mahabharata War.[3]
In Mahabharata
Shabara (शबर) Mahabharata (VI.10.46),(VI.46.51), (XIII.35.17)
Bhisma Parva, Mahabharata/Book VI Chapter 10 describes geography and provinces of Bharatavarsha. Shabara (शबर) is a province mentioned in Mahabharata (VI.10.46).[4] ....the Aparantas, the Shudras, the Pahalvas, the Charmakhandikas; the Atavis, Shabaras, Marubhaumas, Marishas,....
Bhisma Parva, Mahabharata/Book VI Chapter 46 mentions Krishna, Yudhisthira and his brothers looking for arrangements of the war. Shabaras (शबर) are mentioned fighting for Pandavas in Mahabharata (VI.46.51).[5]....O Bharata, and the Shabaras, the Tumbupas, the Vatsas, and the Nakulas. And Nakula and Sahadeva placed themselves on the left wing.
Anusasana Parva/Book XIII Chapter 35 mentions Shabara (शबर) in Mahabharata (XIII.35.17).[6]....The Mekalas, the Dravidas, the Kashas, the Paundras, the Kollagiras, the Saundikas, the Daradas, the Darvas, the Chauras, the Shabaras, the Barbaras, the Kiratas, the Yavanas, and numerous other tribes of Kshatriyas, have become degraded into the status of Sudras through the wrath of Brahmanas.
In Ramayana
Shivrinarayan has a significant role in the life of Lord Rama. Lord Rama along with his wife Sita and his younger brother Lakshaman had started his Vanvas (exile) in the Bastar district (more precisely Dandakaranya region) of Chhattisgarh. They lived more than 10 years of their 14 years of Vanvas in different places of Chhattisgarh. One of the remarkable place is Shivrinarayan which is nearby Bilaspur district of Chhattisgarh.
Shivrinarayan was named after an old lady Shabari. When Ram visited Shabari she said "I do not have anything to offer other than my heart, but here are some berry fruits. May it please you, my Lord." Saying so, Shabari offered the fruits she had meticulously collected to Rama. When Rama was tasting them, Lakshmana raised the concern that Shabari had already tasted them and therefore unworthy of eating. To this Rama said that of the many types of food he had tasted, "nothing could equal these berry fruits, offered with such devotion. You taste them, then alone will you know. Whomsoever offers a fruit, leaf, flower or some water with love, I partake it with great joy." More details at Shabari.
Shivrinarayan Math: Shivrinarayan Math is centuries old Hindu temple as well as institution located in the town of Shivrinarayan. It was established during the eighth century. It is a heritage centre and bears tremendous importance from Historical and Religious perspective.
Sabar people
The Sabar people (also Shabar and Saora) are one of the Munda ethnic group tribe who live mainly in Odisha and West Bengal. Also known as Saora, the Sabar tribe finds mention in the Hindu epic Mahabharata,[7] while in some parts of East Singhbhum district mainly in Musabani, they are known as in Kariya.[8] This reclusive tribe is found primarily in Odisha and in Midnapore District of West Bengal. Hundreds of Sabars migrated to present-day Bangladesh during the colonial period to work as tea garden labourers. Today, there are around 2000 of them residing the northeastern district of Moulvibazar, in areas such as Nandarani, Harinchhara and Rajghat.[9]
Sheorinarayan Plates Of Ratnadeva II : (Kalachuri) Year 878 (=1127 AD)
No. 82 ; Plate LXVI
Sheorinarayan Plates Of Ratnadeva II : (Kalachuri) Year 878 (=1127 AD)
[p.419]: These plates were found in the possession of Pandit Ramchandra Trivedi, the head priest of the main temple at Shēorinārāyaņ (शीवरिनारायण) , a well-known place of pilgrimage on the left bank of the Mahanadi, 38 miles south-east of Bilaspur in the Janjgir tahsil of the Bilaspur District in Madhya Pradesh. They were first brought to notice by Pandit Lochan Prasad Pandeya of Balpur, who has edited them with lithographs, but without a translation, in the Indian Historical Quarterly, Vol. IV, pp. 31-34. I edit the record here from the original plates which were kindly procured for me by the Curator of the Central Museum, Nagpur.
They are a set of two copper-plates held together by a ring 3" thick, the central portion of which is flattened into a round seal, 2 4" in diameter. The ring was not cut when the plates reached me. The seal contains the legend Mahârânaka-Srimad- Ratnadëvah, inscribed in two lines. Each plate measures 9-5" broad, 5-9" high and .1" thick and is inscribed on one side only. There are twenty-six lines in all, thirteen being inscribed on each plate. The letters are deeply engraved, but not well-formed. Their size is .25."
The characters are Nâgarï. The letters a, n, bh, ś and s show transitional forms ; see, eg a in api, L.23 and âsït=, L.6 ; n in -pûrna-pànih, L.19, bh in =bhubhritâm=, L.4 and bhuvah,
[p.420]: L.7; ś in śasino= , LL 3-4 and yaso-ti, - LL 17-18 ; s in -sûnur=,L. 9 and samilêsha, L 6. The sign of avagraha occurs in LL.4 and 20, The language is Sanskrit Except for ôm namô Vrahmanê in the beginning and the date at the end, the record is in verse throughout. In respect of orthography it may be noted that the consonant following r is doubled in a few places, e g, in Kârttavîryo=, L 4 ; the dental s is used for the palatal ś in śasi-, L.3; -Dasâsyam, L 6, Parâsara=, L.15 etc ; the dental n is employed for the lingual n in punya-,LL. 17 and 21 and pratigrihnâtî, L 20, and vra written for mra in tàvram, L 22.
The inscription refers itself to the reign of Ratnadëva II of the Kalachuri Dynasty of Ratanpur. The object of it is to record the grant, by Ratnadëva II, of the village Tiņērī (तिणेरी), situated in the vishaya of Anarghavallī (अनर्घवल्ली), on the occasion of a lunar eclipse. The donee was Nârâyanasharman, the son of Tribhuvanapâla and son's son of Siladitya, who was a student of the Sâmavëda and belonged to the Parâśara gôtra with the three pravaras, Vasistha, Sakti snd Parâśara.
The genealogy of Ratnadëva II down to his father Jajalladêva (I) is given here as in the latter's Ratanpur stone inscription.1 It may, however, be noted that the relation of Kalingarâja to a younger son of Kôkalla I, who is called here 'the lord of Vankô-Tummâna is not explicitly stated in the present record, but from the manner in which his name is introduced he seems to be referred to as his son. Jâjalladêva's victory over a king named Bala is alluded to by means of a double entendre in verse 8. This Bala is clearly Bhujabala, the lord of Suvarnapura, whose defeat by Jajalladëva I is explicitly mentioned in the Kharod stone inscription2 of K.933
The inscription is dated in the year 878 (expressed by décimal figures only) on the 5th tithi of the bright fortnight of Bhâdra (ie., Bhadrapada), on Sunday. According to the epoch of 247-48 A.C. this date regularly corresponds, for the expired Kalachuri year 878, to Sunday, the 14th August 1127 A.C. On that day the aforementioned tithi ended 8 h. 50 m. after mean sunrise. The date of the present inscription, like that of the Rewa stone inscription of Malayasimha,3 clearly shows that with the epoch of 247-48 A.C, the Kalachuri year could not have commenced on Bhadrapada su, di. I as was once supposed by Dr. Kielhom.4
As stated before, the grant recorded in the present inscription was made on the occasion of a lunar eclipse. The nearest lunar eclipse which occurred before the afore- mentioned date is the one which took place on the full-moon day of Jyështha, the cotresponding Christian date being the 27th May 1127 A C.5 The grant was, therefore, reduced to writing more than two months after it was made.
Of the place-names mentioned in this record, Tripuri has already been identified. Vankô-Tummâna is identical with Tumān in the Bilaspur District as shown before. The place was so called on account of the well-known shrine of the god Vankëśvara (वांकेश्वर) which is mentioned in other records also. Anarghavalli probably corresponds to the modern Janjgir tahsil, though no place of that name can now be traced in it. Tiņērī (तिणेरी), the donated village, also cannot now be identified.
1. Above, No 77.
2 Below, No 100, 1 6
3. Above, No. 67.
4. Ind Ant, Vol XVII, p. 215.
5. It is not necessary to identify the lunar éclipse with that which occurred as far back as the 10th January 1126 A C. as is done by Hiralal. (See his Inscriptions in C. P. and Berar, second ed p. 128). It is also not necessary to suppose with him that 'a lunar eclipse was of greater importance to a scion of the lunar dynasty than a solar one'.
p.421
p.422
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Sheorinarayan Stone Inscription Of Jajalladeva II Chedi Year 919 (=1167 AD)
No 98, Plate LXXX
Sheorinarayan Stone Inscription Of Jajalladeva II Chedi Year 919
[p.519]: The stone which bears this inscription is built into the plinth of the temple of Chandra-chûdëśvara (चन्द्र-चूड़ेश्वर) which stands in close vicinity to that of Nârâyana in Sheorinarayan, a well-known place of pilgrimage on the left bank of the Mahanadi, 38 miles south-east of Bilaspur in the Janjgir tahsil of the Bilaspur District in Madhya Pradesh. The date of the inscription has been known for a long time from a photozincograph published in Sir A Cunningham's Atchœologicd Survey of India Reports, Vol XVII, plate xx. A brief and somewhat imperfect account of it was published by Dr DR Bhandarkar in the Progress Report of the Archaeological Survey of Western India for 1903-04, pp 52-53, which has been followed by Rai Bahadur Hiralal in his Inscriptions in the C P and Berar.1 The inscription is edited hère for the first time from the original stone which I examined in situ and from estampages taken under my direction.
The inscription contains 27 lines...... The prashasti was composed as well as written by Kumârapâla, who describes himself as an excellent Kshatriya and a descendant of Sahasrarjuna. He figures as scribe in some other inscriptions3 also The engraver was Chhîtuka by name.
The present record is dated in the Chêdi year 919 (expressed in decimal figures only) The date does not admit of verification for want of the necessary details, but the year, if expired, would correspond to 1167-68 A C
The inscription belongs to the reign of Jâjalladêva II of the Kalachuri Dynasty of Ratanpur. The immediate object of it seems to be to record the donation of the village Chinchëlï by Āmanadëva, a descendant of a collatéral branch of the Kalachuri dynasty, for the purpose of defraying the expenses of incense, lights and other materials for the worship of the god Chandrachûda (चन्द्रचूड़) and the election of a temple of Durgâ in front of the shrine (of
1. Second ed , p 12a
2. Above, No 96
3. Viz, The Ratanpur stone inscription of Prithvïdêva II, V 1207 (above. No 93), the Ratanpur stone inscription of Prithvïdëva II, K 915 (above. No 96) and the Kharôd stone inscription of Ratnadëva III (below. No 100)
[p.520]: Chandrachûda) by Vikannadëva who was an uncle o£ Amanadëva. By way of introduction the inscription furnishes an account o£ the Kalachuri dynasty of Ratanpur.
Owing to the unfortunate loss of more than one-fourth portion, the record does not admit of a complete account of its contents. It falls into three parts The first part which traces the genealogy of the ruling prince Jâjalladëva II ends with verse 10, the second, which describes the members of the collatéral branch, comprises verses 11-34, while the last one, which mentions the versons benefactions made by the princes of that branch comprises the remaining portion.
After two mangala-slokas invoking the blessings of Siva, the record has a verse in praise of the Moon, the mythical progenitor of the Kalachuri family. Next is mentioned a prince whose name is lost, but who was clearly Kôkalla I, as he is said to have had eighteen sons. Kalingarâja is next named, but his relation to the sons of Kôkalla is not clearly specified in the preserved portion Verse 6, which is partly mutilated, mentions. Ratnaràja (I) and Prithvîdëva (I). Then comes a reference in the next verse to the victory over Chôdaoganga, the lord of elephants, which was won at that very place (ih = rva), i e , in the neighbourhood of Sheorinarayan, by a prince whose name is lost, but who from other records is known to be Ratnadëva II. His son Prithvïdëva II and the latter's son Jâjalladëva II are next mentioned, but their description in the extant portion is merely conventional.
After this introductory account of the ruling family, the inscription turns to a collateral branch of it. We are told that Prithvïdëva I had a younger brother named Sarvadëva, who obtained as a share of patrimony the property at Sônthiva where he established himself. The name of his son, whose eulogy is partly preserved, is lost, but as will be shown below, it was probably Âmanadeva (I)1. Then came his son Râjadëva who, again, had four sons Tëjalladëva, Ulhanadëva, Gôpâla and Vikannadëva. One of these, whose name is unfortunately lost,2 is next glorified as very brave and handsome. His wife is then described, but her name also is lost. We are next told that this prince, who was devoted to Shiva, realising the transitoriness of life turned his mind to meritorious works Verse 23, which follows, seems to speak of a temple where the enshrined deity (probably Shiva, to whom the prince was devoted) resided joyfully on obtaining a new abode. The reference here is probably to the temple of Chandrachûdèshvara, to which the stone bearing this inscription is affixed. We have next the description of a fierce battle with the lord of Chêdi who, to judge from his partially preserved name in L.16, was Jayasimhadëva of Tripuri. In this fight the afore-described son of Râjadëva routed the army of the lord of Chëdi. Seeing that his army was wbolly exterminated, the latter advanced in person, being highly enraged like a serpent trodden under foot. From the subsequent description it appears that the son of Râjadëva lost his life in the fight. His three queens followed him as Satïs.
The third section of the inscription, which begins with verse 35, records the benefactions of the princes of this collateral branch. In the town of Sônthiva, Sarvadëva erected a lofty temple of Shambhu excavated a large tank and raised a garden. In the village of Pandaratalai, Amanadëva (I) established a charitable feeding house, planted an orchard and dug a tank. In the village of Patharia, Râjadëva built a temple of Purabhid
1. D R Bhandaïkar and following him, Hiralal make Râjadëva the son of Sarvadëva, not noticing the loss of nearly one verse at the end of L.9 which must have described a successor of Sarvadëva. In recording the charitable works of the family, the name of Amanadëva I is inserted between those of Sarvadëva and Râjadëva
2. His name was probably Ulhanadëva See below, p 526
[p.521]: (Siva), raised a mango-grove and excavated a tank. Further, a queen named Râmbhallà excavated a beautiful tank and grew a mango-grove in the village Pajani (पजनी). We next learn that Ulhanadëva1 had a son named Amandëva (II) whom the king Jâjalladéva (II) loved as his own distinguished son. The record seems to end here abruptly, for the next two verses refer to the writer Kumârapâla and the sculptor Chhïtùka. But strange as it might seem, they are followed by four other verses recording further benefactions. It seems, therefore, that these verses (42-45) were at first omitted by oversight and were subsequently added at the end. Of them, the first records the donation of the village Chiñchëlï, evidently by Amanadëva (11),2 the last named prince of the collateral branch here glorified, for providing materials for the worship of the god Chandrachûda. The next two verses express the donor's hope that the gift would continue for ever and would be respected by future rulers. The last verse again records the election of the temple of Durga in front of the god (Chandrachûda) by Vikannadëva.
If the benefactions in the third section are chronologically recorded, as they seem to be, there were apparently two princes of the name Amanadëva. The first of them whose benefactions are recorded in verse 36 after those of Sarvadëva was probably the latter's successor and, therefore, identical with the prince whose name is lost at the end of L.8. It may again be conjectured that the prince who built the temple of Chandrachûda and whose glorification in as many as 17 verses is the main theme of the present inscription was Ulhanadëva. He seems to have died fighting bravely with Jayasimhadëva when the latter invaded the kingdom of Ratanpur and as his queens followed him as Safîs, his son Amanadëva (II) became an orphan. He seems, therefore, to have been treated with special affection by Jâjalladëva II in grateful recognition of his father's self-sacrifice in his cause. It may be added that Jayasimhadëva was 9 contemporary of Jâjalladëva II, as the former's Jabalpur plates are dated K 918, i.e. just a year before the date of the present record.
Of the places named in this inscription, Sônthiva is modern Sônthi in the Bilaspur tahsil, 11 miles north of Akaltara.
Pandartalâî may be identical with one of the several villages named Pëndrï or Pandria , of them, the one nearest to Sheorinarayan is Pëndriâ, 7 miles to the north-west.
Patharia still retains its name and is situated 6 miles south by east of Mungeli.
Vanârï (वणारी) is the modern Banari (बनारी) near Janjgir.
Pajani (पजनी) may be Pachari (पाचरी), 6 miles east of Sheorinarayan.
Finally, Chinchëlï may be identical with Chichola (चिचोला) on the left bank of the Hasdo, about 32 miles north-east of Sheorinarayan.
1. Hiralal has wrongly stated that Amanadëva was the son of Gôpâladëva Verse 39 is explicit on the point
2. D R Bhandaïkar and following him, Hiralal take the gift as made by Kumârapâla. But the latter -was only a scribe. Besides, the introduction of Amanadëva's name almost at the end of the record would be purposeless unless "we suppose that it was he who made the gift of the village Chinchëlï to the god Chandrachûda. As shown here, verses 42 — 45 were probably intended to be inserted after v 59 which mentions Amanadëva
3. From the original stone
4. Expressed by a symbol
5. Read श्रेयासि
6. Metre of this and the next two verses Sàrdûlavîkrïdita
शिवरी नारायण
शिवरी नारायण महानदी, शिवनाथ और जोंक नदी के त्रिधारा संगम के तट पर स्थित प्राचीन, प्राकृतिक छटा से परिपूर्ण और छत्तीसगढ़ की जगन्नाथपुरी`` के नाम से विख्यात कस्बा है। यह छत्तीसगढ़ के जांजगीर-चांपा जिला के अन्तर्गत आता है। यह बिलासपुर से ६४ कि. मी., राजधानी रायपुर से बलौदाबाजार से होकर १२० कि. मी., जांजगीर जिला मुख्यालय से ६० कि. मी., कोरबा जिला मुख्यालय से ११० कि. मी. और रायगढ़ जिला मुख्यालय से सारंगढ़ होकर ११० कि. मी. की दूरी पर अवस्थित है।
अप्रतिम सौंदर्य और चतुर्भुजी विष्णु की मूर्तियों की अधिकता के कारण स्कंद पुराण में इसे श्री पुरूषोत्तम और श्री नारायण क्षेत्र कहा गया है। हर युग में इस नगर का अस्तित्व रहा है और सतयुग में बैकुंठपुर, त्रेतायुग में रामपुर और द्वापरयुग में विष्णुपुरी तथा नारायणपुर के नाम से विख्यात यह नगर मतंग ऋषि का गुरूकुल आश्रम और शबरी की साधना स्थली भी रहा है। भगवान श्रीराम और लक्ष्मण शबरी के जूठे बेर यहीं खाये थे और उन्हें मोक्ष प्रदान करके इस घनघोर दंडकारण्य वन में आर्य संस्कृति के बीज प्रस्फुटित किये थे। शबरी की स्मृति को चिरस्थायी बनाने के लिए 'शबरी-नारायण` नगर बसा है। भगवान श्रीराम का नारायणी रूप आज भी यहां गुप्त रूप से विराजमान हैं। कदाचित् इसी कारण इसे गुप्त तीर्थधाम`` कहा गया है। याज्ञवलक्य संहिता और रामावतार चरित्र में इसका उल्लेख है। भगवान जगन्नाथ की विग्रह मूर्तियों को यहीं से पुरी (उड़ीसा) ले जाया गया था। प्रचलित किंवदंती के अनुसार प्रतिवर्ष माघ पूर्णिमा को भगवान जगन्नाथ यहां विराजते हैं।
प्राचीन काल से ही दक्षिण कौशल के नाम से जाने वाला यह क्षेत्र धार्मिक एवं सांस्कृतिक दृष्टि से अत्यंत समृध्द रहा है। यहां शैव, वैष्णव, जैन और बौद्ध धर्मो की मिली जुली संस्कृति रही है। छत्तीसगढ़ का यह क्षेत्र रामायणकालीन घटनाओं से भी जुडा हुआ है। इसे नारायण क्षेत्र या पुरूषोत्तम क्षेत्र के नाम से भी जाना जाता है। यह क्षेत्र शिवरी नारायण के नाम से जाना जाता है।
छत्तीसगढ़ के बिलासपुर जिला मुख्यालय से ६४ किमी की दूरी पर मैकल पर्वत श्रृंखलाओ के मध्य शिवनाथ, जोंक और महानदी के संगम पर स्थित शिवरी नारायण को तीर्थ नगरी प्रयाग जैसी मान्यता मिली है। यहाँ पर छत्तीसगढ़ का प्रसिद्ध शिवरी नारायण मंदिर है। ऐसी मान्यता है कि वनवास काल में भगवान श्री राम को यहीं पर शबरी ने बेर खिलाये थे अत: शबरी के नाम पर यह शबरीनारायण हो गया और कालांतर मे इसका नाम बिगाडकर शिवरी नारायण पड गया। यहां पर शबरी के नाम से ईटों से बना प्राचिन मंदिर भी है। पर्यटन की दृष्टी से यह स्थल अत्यंत महत्वपूर्ण है।
शिवरीनारायण मंदिर
महानदी के तट पर बसे शिवरीनारायण नगर में 11 शताब्दी में हैह्य वंश के राजाओं के द्वारा लक्ष्मी नारायण मंदिर बनाया गया। हिन्दू पौराणिक कथाओं के अनुसार रामायण के समय से यहॉ शबरी आश्रम स्थित है। शिवरीनारायण मंदिर में वैष्णव समुदाय द्वारा वैष्णव शैली की अदभुत कलाकृतियॉ देखने को मिलती है। [10]
इस मंदिर को बडा मंदिर एवं नरनारायण मंदिर भी कहा जाता है। उक्त मंदिर प्राचीन स्थापत्य कला एवं मुर्तिकला का बेजोड नमूना है। ऎसी मान्यता है कि इस मंदिर का निर्माण राजा शबर ने करवाया था। ९वीं शताब्दी से लेकर १२वीं शताब्दी तक की प्राचीन मुर्तियो की स्थापना है। मंदिर की परिधि १३६ फीट तथा ऊंचाई ७२ फीट है जिसके ऊपर १० फीट के स्वर्णीम कलश की स्थापना है शायद इसीलिये इस मंदिर का नाम बडा मंदिर भी पडा। सम्पूर्ण मंदिर अत्यन्त सुंदर तथा अलंकृत है जिसमे चारो ओर पत्थरों पर नक्काशी कर लता वल्लरियों व पुष्पों से सजाया गया है। मंदिर अत्यंत भव्य दिखायी देता है।
संदर्भ: विकिपीडिया-शिवरीनारायण
External links
References
- ↑ Raychaudhuri, Hemchandra (1953). Political History of Ancient India: From the Accession of Parikshit to the Extinction of Gupta Dynasty. University of Calcutta.p.92
- ↑ Raychaudhuri, Hemchandra (1953). Political History of Ancient India: From the Accession of Parikshit to the Extinction of Gupta Dynasty. University of Calcutta.p.94
- ↑ Sandhya Jain: Adi Deo Arya Devata - A Panoramic View of Tribal-Hindu Cultural Interface, Rupa & Co, 7/16, Ansari Road Daryaganj, New Delhi, 2004, p.120
- ↑ अपरन्ध्राश च शूद्राश च पह्लवाश चर्म खण्डिकाः, अटवी शबराश चैव मरु भौमाश च मारिष (VI.10.46)
- ↑ अग्निवेष्या जगत तुण्डा पलथाशाश च भारत, शबरास तुम्बुपाश चैव वत्साश च सह नाकुलैः (VI.46.51)
- ↑ मेकला द्रमिडाः काशाः पौण्ड्राः कॊल्ल गिरास तथा, शौण्डिका दरदा दर्वाश चौराः शबर बर्बराः (XIII.35.17)
- ↑ Accused Of Being Accursed by Dilip D'Souza, Rediff.com, 10 June 1999.
- ↑ Sabar Tribe india9.com.
- ↑ Jengcham, Subhash (2012). "Shabar". In Islam, Sirajul; Miah, Sajahan; Khanam, Mahfuza; Ahmed, Sabbir (eds.). Banglapedia: the National Encyclopedia of Bangladesh (Online ed.). Dhaka, Bangladesh: Banglapedia Trust, Asiatic Society of Bangladesh. ISBN 984-32-0576-6. OCLC 52727562.
- ↑ janjgir-champa.gov.in/tourist