The story of Siddhartha, the future Gautama Buddha, leaving the palace to start his spiritual journey and attain enlightenment has been told innumerable times over the centuries. And yet, have we never wondered why his young wife, Yashodhara, still recovering from the birth of their son nine days ago, sleeps soundly as her husband, the over-protected prince departs, leaving behind his family and wealth and kingdom?In Yashodhara, the gaps of history are imagined with fullness and fierceness: Who was the young girl and what shaped her worldview? When she married Siddhartha at the age of sixteen, did she know her conjugal life would soon change drastically? The Yashodhara we meet in Volga's feminist novel is quick-witted, compassionate and wants to pave a way for women to partake in spiritual learning as equals of men.

This collection of poems tells the story of Yashodhara, the wife of Gautama. Legend is that Gautama, the would-be Buddha, was born in the sixth century B.C. as the son of the king of a small warrior tribe of the Sakyas based in the principality of Kapilavastu in southwestern Nepal. At the age of twenty-nine, Gautama left his palace, his wife, and his newly born son, Rahul, to search for love, peace, and salvation. The poems relate the story of Yashodhara in a poetic form that was popular in ancient and medieval India, Sanskrit, and non-Sanskrit literatures. The season-poems follow a strict poetic structure and represent the voice of Yashodhara; the longer narrative poems that interject the season-poems are written in the voice of a contemporary narrator.

A Major Activity Of The Sahitya Akademi Is The Preparation Of An Encyclopaedia Of Indian Literature. The Venture, Covering Twenty-Two Languages Of India, Is The First Of Its Kind. Written In English, The Encyclopaedia Gives A Comprehensive Idea Of The Growth And Development Of Indian Literature. The Entries On Authors, Books And General Topics Have Been Tabulated By The Concerned Advisory Boards And Finalised By A Steering Committee. Hundreds Of Writers All Over The Country Contributed Articles On Various Topics. The Encyclopaedia, Planned As A Six-Volume Project, Has Been Brought Out. The Sahitya Akademi Embarked Upon This Project In Right Earnest In 1984. The Efforts Of The Highly Skilled And Professional Editorial Staff Started Showing Results And The First Volume Was Brought Out In 1987. The Second Volume Was Brought Out In 1988, The Third In 1989, The Fourth In 1991, The Fifth In 1992, And The Sixth Volume In 1994. All The Six Volumes Together Include Approximately 7500 Entries On Various Topics, Literary Trends And Movements, Eminent Authors And Significant Works. The First Three Volume Were Edited By Prof. Amaresh Datta, Fourth And Fifth Volume By Mohan Lal And Sixth Volume By Shri K.C.Dutt.

Preface...... The story of Lord Buddha is the most read story in the world. This is one story that is beyond the boundaries of religion, culture and society. The story is being told and retold for almost more than two thousand and five hundred years, yet what happened at that time from the birth of prince Siddhartha till he attained his Nirvana is very enigmatic. Not much written evidence is available for that, while lot of literature is available for what happened after Nirvana. This story is just an attempt to tell the world what would have happened at that time, when seen in the logical context of human boundaries. This story is only upto the point when monk Gautam attains Nirvana. Further attempt to tell the story after Nirvana, when Gautam became Buddha, will be made after the outcome of this attempt. We know some stories connected with prince Siddhartha, his life and these stories are scattered here and there in various books. Jatakas contain the previous birth stories of Lord Buddha. But there is no such consolidated book, which can be ascribed to prince Siddhartha’s life. The author has made an attempt to collect all such stories and thread them into a garland. The result is this book. In the attempt, some literary and fictional additions have been done. But in the end, the author is sure that the readers will like the storyline. Kapilvastu was not a huge kingdom. Its name is not included in the sixteen (or twelve) Mahajanpadas. It clearly indicates that Kapilvastu was a small principality within the kingdom of Kosala. The rulers of Kapilvastu were descendants of great Ikshavaku, who was also ancestor of the rulers of Kosala. It clearly means that the rulers of Kapilvastu and Kosala were related by blood. And as per the tradition, the throne was passed to the eldest son of the king and the younger son became vassal ruling small principalities within the kingdom, owing allegiance to the king. This would have happened at that time too, within the kingdom of Kosala. The story has been developed accordingly. Kapilvastu was surrounded by Mahajanpadas, and as such its polity was influenced by the neighboring kingdoms. Many events happened in the neighbouring kingdoms, and that had a bearing in the future of Kapilvastu and hence Siddhartha. These events have also been included in this story to give the story a flow. These incidences and events are of historical significance and happened around the same time, though the interpretation of these events is of author’s own. Some texts point out to the fact that Siddhartha was married to Yashodhara, a princess from the neighbouring kingdom of Koliya. Some texts point out that Siddhartha had three wives, namely, Yashodhara (daughter of Dandapani), Mrigdja (daughter of Kinkinishwar) and Gopa (daughter of Kanika). It is not sure, which one is the right fact. In this book, Siddhartha is shown to be married only to Yashodhara as the Shakyas wanted to preserve their lineage; hence marriage within community was allowed. Also ‘one man- one woman’ formula was propagated. Thus, it would have been not possible for Siddhath to marry three girls. The purity of Shakya race was declared by the Buddha himself in Ambattha Sutta. The predictions of sage Asit were not told to Prince Siddhartha, till this was finally revealed to him. All through his life as a prince, Siddhartha was kept away from four signs sage Asit told- an old decrepit man, a diseased man, a dead man and a monk. In this story, it is emphasized that king Shuddhodan had forbidden presence of anybody who could remind Siddhartha about these signs. Siddhartha virtually grew in controls of the palace. This is author’s idea to develop the story forward. The author is of belief that Buddhism was born after Buddha, i.e., after Siddhartha attained nirvana. Before Buddhism, there was Vedic religion and the Vedic philosophy. The same concept is used in this book to show what Siddhartha was taught by his teachers, Master Arada Kalama and Master Udrak Ramputra. Arada is depicted as an exponent of Raj Yoga techniques whereas Udrak is depicted as master of Hatha Yoga techniques. Siddhartha learnt both these techniques under these masters. This can be seen in the various teachings of Lord Buddha. In the Heart Sutta, Buddha explains about emptiness and form. This is nothing but something that can be explained and attained through combination of Raj yoga, HathaYoga and Laya Yoga. The author would like to mention that the philosophy depicted in the book have been told to him by his guru, Shri Shri Shibendu Lahiri, and sometimes it is verbatim. And what has been given in the book is just a drop in the ocean. There is much more to learn from him. In the book, an attempt is made to describe the psychology of Prince Devdatt, his extreme hatred for Siddhartha and why he hated Siddhartha. Due to this hatred only, Devdatt tried many times to kill Prince Siddhartha, then Lord Buddha after Siddhath attained nirvana. Till Siddhartha was born, Devdatt was heir apparent to the throne of Kapilvastu. He was eldest in the entire family for four brothers- Shuddhodan, Shuklodan, Amritodan and Dronodan. Shuddhodan’s wife, Queen Mayadevi could not conceive for almost twenty years after their marriage. Though there is no concrete evidence to say that, yet it is widely perceived to be like this only. (In some texts, Devdatt is the son of Suprabuddha of Devdaha). In the end of this preface, the entire genealogy of Lord Buddha, whichever the author could gather, is presented for ready reference. And after Siddhartha was born, and he became the heir to the throne of Kapilvastu, being elder son of the king. This incidence and many more such incidences where Siddhartha was given preference over other princes due to the stories associated with his birth, cemented Devdatt’s resolution to get rid of Siddhartha. Readers will not find story of Devdatt out of context in this book. In the concluding part of book, the Maar is shown to take a human form. Though this is not possible for the negativity to take a form, but it was essential to depict the fight monk Gautam had undergone with himself, with his own negativity. Only after defeat of his negativity, he could attain nirvana. Everybody has to fight with his Maar one day or the other, but the fight monk Gautam had with his Maar shows how the negativity sometimes controls the thoughts of even profound persons like monk Gautam. The author is sure that readers would like the depiction of fight between Gautam and his negativity. In order to take the story forward, the protagonist should always have some companion to express his mind. Thus, the protagonist of this story, Siddhartha and later Gautam is shown always in company of somebody, Channa, Yashodhara or Kondinya. Actually, Kondinya may not have met Gautam during his travel to Vaishali, but it is shown just to carry the story forward. The story contains many words which are not from English language, but from Sanskrit or Pali or Hindi. These words are in italics and their meaning is in the other chapter after preface. These words are used as they explain the situation better that any phrase or word in English. In the end, it is hoped that this attempt by the author will be appreciated by the readers. This story should be read as story, and not as an attempt to rewrite history. Many incidences and characters may not fall in line with the thinking of people having knowledge about Buddhism. This is a work of fiction and should be taken likewise. However, author welcomes the comments from the readers.

Beautiful and brilliant, Amrita Sher-Gil lived life on her own terms, scandalizing the staid society of her times with her love affairs and unconventional ways. In this fascinating biography, art historian Yashodhara Dalmia paints a compelling portrait of the artist who, when she died in 1941 at the age of twenty-eight, left behind a body of work that establishes her as one of the foremost artists of the century and an eloquent symbol of the fusion between the East and the West

As women’s spirituality continues to gain popularity, The Buddha’s Wife offers to a broad audience for the first time the intimate and profound story of Princess Yasodhara, the wife Buddha left behind, and her alternative journey to spiritual enlightenment. What do we know of the wife and child the Buddha abandoned when he went off to seek his enlightenment? The Buddha’s Wife brings this rarely told story to the forefront, offering a nuanced portrait of this compelling and compassionate figure while also examining the practical applications her teachings have on our modern lives. Princess Yasodhara’s journey is one full of loss, grief, and suffering. But through it, she discovered her own enlightenment within the deep bonds of community and “ordinary” relationships. While traditional Buddhism emphasizes solitary meditation, Yasodhara’s experience speaks of “The Path of Right Relation,” of achieving awareness not alone but together with others. The Buddha’s Wife is comprised of two parts: the first part is a historical narrative of Yasodhara’s fascinating story, and the second part is a “how-to” reader’s companion filled with life lessons, practices, and reflections for the modern seeker. Her story provides a relational path, one which speaks directly to our everyday lives and offers a doorway to profound spiritual maturation, awakening, and wisdom beyond the solitary, heroic journey.