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{{Use dmy dates|date=August 2018}}
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{{Use Indian English|date=August 2018}}
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<!-- See [[Wikipedia:WikiProject Indian cities]] for details -->{{Infobox settlement
<!-- See [[Bharatpedia:WikiProject Indian cities]] for details -->{{Infobox settlement
| name                    = Dakor
| name                    = Dakor
| other_name              = Dankpur
| other_name              =  
| settlement_type        = city
| settlement_type        = city
| image_skyline          = RanchhodjiTemple.jpg
| image_skyline          = Dakore temple - By Ashesh Shah.jpg
| image_alt              =  
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| image_caption          = Ranchhodji Temple, Dakor
| image_caption          = Raṇchoḍrāyjī Temple, Dakor
| pushpin_map  t વ નં... બગબબનમગત
નં ય      = India Gujarat
| pushpin_label_position  = right
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| pushpin_map_caption    = Location in Gujarat, India
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| subdivision_type        = Country
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| demographics_type1      = Languages
| demographics_type1      = Languages
| demographics1_title1    = Official
| demographics1_title1    = Official
| demographics1_info1    = [[Gujarati language|Gujarati]], [[Hindi language|Hindi]]
| demographics1_info1    = [[Gujarati language|Gujarati]]
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| timezone1              = [[Indian Standard Time|IST]]
| utc_offset1            = +5:30
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| website                = {{URL|https://kheda.nic.in/public-utility/dakor-municipality/}}<br>{{URL|www.ranchhodraiji.org}} |footnotes              =  
| website                = {{URL|https://kheda.nic.in/public-utility/dakor-municipality/}}<br>{{URL|www.ranchhodraiji.org}} |footnotes              =  
}}
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'''Dakor''' is a small city and a [[municipality]] in [[Kheda district]] in the state of [[Gujarat]], India. It is prominent for its grand temple of Shree [[Krishna|Ranchhodraiji]].
'''Dakor''' ([[Gujarati language|Gujarati]]: [[ISO 15919]]: ''Ḍākōra'') is a small city and a [[municipality]] in [[Kheda district]] in the state of [[Gujarat]], India. It is prominent for its temple of Raṇchoḍrāyjī.


==Legends; History; Temple architecture==
== History and Temple ==
[[File:Ranchhodarai Temple, Dakor.jpg|thumb|Ranchhodarai Temple, Dakor]]
The temple of Raṇchoḍrāyjī houses a ''mūrtī'' of the Trivikrama form of [[Viṣṇu]] idols. Trivikrama idols are standing and have four hands ("''[[chaturbhuja|caturbhuja]]''"). Each hand holds an item: the ''cakra'' (discus), ''śaṅkha'' (conch), ''padma'' (lotus), and ''gadā'' (mace) in that order beginning at the upper left hand and ending in the upper right hand. The name "Raṇchoḍ" refers to the incident when [[Krishna|Kr̥ṣṇa]] fled the battlefield by running away from [[Jarasandha|Jarāsandha]] to [[Dvārakā]]. In Gujarat and Rajasthan, all Trivikrama idols of Viṣṇu are known as "Raṇchoḍ". The Raṇchoḍrāyjī idol at Ḍākor in particular has had a small golden flute placed in the lower right hand in order to convey that Raṇchoḍ (a Trivikrama idol of Viṣṇu) and [[Gopala-Krishna|Kr̥ṣṇa-Gopāl]] are identical. Mallison notes a broader trend in Gujarat where Viṣṇu-Trivikrama-Raṇchoḍ idols are considered identical with Kr̥ṣṇa by locals (as seen at the [[Dwarkadhish Temple|Dvārakādhīśa temple]] in Dvārakā, [[Shamlaji|Śāmalājī]], and [[Tulsishyam|Tulsīśyām]]), which she considers a representation of the increased popularity of the Kr̥ṣṇa-Gopāl cult in Gujarat over Viṣṇu-Trivikrama.{{Sfn|Mallison|1983|p=}}
Dakor, in its earlier phases as pilgrimage center in Gujarat, was famous for the Danknath temple, a place of shiva worship. In the later phases it developed into a Vaishnavite center with the growing fame of Ranchhodraiji [form of Lord Shri Krishna] temple, which was built in 1772 A.D. Today this place is known not only as a pilgrimage center but also a trading center where one can get the articles related to puja, and other rituals. Recently, Dakor is included in one of the six major pilgrimage places under "Yatradham Vikas Board" by Government of Gujarat for development as a well-planned and well-organised pilgrimage place to facilitate the lacs and lacs of visiting pilgrims. More than 70–80 lacs of pilgrims visit the place every year and a continuous increase is witnessed every year.


;Temple Information [ranchhodraiji.org]
[[File:Gomati Ghat, Dakor, Gujarat.jpg|thumb|left|Gomati Ghat]]
According to the ''Ḍākor-māhātmya'', a Rajput named Boḍāṇo aka Vijayasiṁha used to visit [[Dwarkadhish Temple|Dvārkādhīś]] at Dvārkā, but lived in Ḍākor. In 1151, when Boḍāṇā reached the age of eighty years, God told Boḍāṇā that he would join him in Ḍākor. Boḍāṇā borrowed a cart and bullocks from a local cowherd and sold his utensils to feed them, and made for Dvārakā. When he reached Dvārakā, the Gugalīs (temple priests of Dvārakā) suspected his intentions and put additional locks on the temple. However Dvārkānāth now named Raṇchoḍ himself slipped out of the temple and awoke Boḍāṇā and told him to drive away with him. When they left the city gates Raṇchoḍ himself drove the cart while Boḍāṇā slept. When the Gugalīs awoke in the morning to find Dvāraknāth missing, they chased Boḍāṇā back to Ḍākor, where he had hidden Raṇachoḍ in the Gomatī reservoir. Raṇchoḍ told Boḍāṇā to meet the Gugalīs and give them presents of curds, but the Gugalīs threw a lance at him. According to the mahātmya the lance instead landed on Raṇachoḍjī whose blood bloodied the waters of the Gomatī and revealed his location. The Gugalīs then tried to remove the image from the waters but were unsuccessful. The Gugalīs became repentant and began fasting to try remove their guilt. Boḍāṇā's wife Gaṅgā could not bear to see this sight, so when she was giving Raṇchoḍ his daily evening roṭalā, she offered to give him [[Laddu|lāḍus]] if he bestowed grace on the Gugalīs and to not give him anything he did not. Raṇachoḍ told her that the Gugalīs were not missing him, but the gold and money his presence brought them. He told Gaṅgā to ask the Gugalīs if they would accept his weight in gold, and proceeded to gobble all the lāḍus. The Gugalīs agreed to this contract, but it was miraculously discovered that Gaṅgā's gold nose-ring weighed more Raṇchoḍ, following which the Gugalīs left. The ''mūrti'' in Dvārkā was replaced miraculously.{{Sfn|Majmudar|1947|p=61-64}}{{Sfn|Mallison|1983|p=247-248}} The ''Ḍaṅka Purāṇa'' or ''Ḍaṅkapura-māhātmya'' was written at the end of the 17th century.{{Sfn|Majmudar|1960|p=203}}
Over the years, much has changed at Dakor. From a small village of Dankapur, it has now transformed itself into a major center of religious and commercial activity in the region. The small shrine of the original temple is now encased in a large temple complex, which has grown up around it. The current temple complex is set in a large square setting. Four gates pierce the outer walls at the cardinal points. Various offices and storerooms are set around the outer perimeter of the temple. The actual temple is set on a high platform in a complex, set in the style of medieval temples from the region.


The form of Lord Ranchhodrai is that of the Lord Vishnu with four arms. As is usual with Lord Vishnu, he bears the conch, lotus, discus and the mace in his hands. The lower right arm is held up in the abhaya mudra - giving protection to all those who come to Him. There may be a lotus imprinted on the hand, but it is impossible to confirm that without getting really close to the Lord. As the Lord here is worshipped more as Krishna than Dwarkadhish, i.e. younger and freer than the mature Lord of Dwaraka, His right hand is often shown to hold a flute – a favorite instrument of the Lord in His younger days. The upper right hand holds the mace, the upper left hand holds the discus and the lower left hand holds the conch. Ordinarily, it is difficult to see these "ayudhas" of the Lord in His hands. During festivals, the hands encased in gloves of gold studded with gems.
[[File:Ranchodji of Dakor with Patrons.jpg|thumb|left|Raṇachoḍarāya with Patrons]]
In 1625, Dakor was visited by Harirāyjī, who reformed the sevā in the temple and ordered a group of Śrīgoḍ-Mevāḍā and [[Khedaval|Khedāvāl]] Brahmins to perform Vallabhite rituals at the temple. Ever since the visit whenever a Vallabhite Maharaj is present in the temple he becomes the acting ''sevak'' of the temple. Formerly the priests were Tapodhan Brahmins who used to attend to Śiva Daṁkanāth before the arrival of Ḍākorajī.{{Sfn|Mallison|1983|p=247-248}}


;Temple Architecture  [ranchhodraiji.org]
In 1732, [[Pilaji Gaekwad|Pilājī Gaekwāḍ]] was assassinated in Dakor on the orders of [[Abhai Singh of Marwar|Abhai Singh]].{{Sfn|Majmudar|1947|p=57-91}}
[[File:Rameshwar and Dakeshwar Mahadev Temples, Dakor Gujarat 086.jpg|thumb|Ḍaṅkanātha temple (center)]]
The present temple was constructed by Shri Gopalrao Jagannath Tambwekar in 1772 A.D. at the cost of rupees one lakh. It was built with brick walls and stones pillars. It is raised on a high plinth of 168 feet by 151 feet with twelve stone steps on each side and surrounded by a spacious courtyard. It has eight domes and twenty–four turrets, the highest of them being 90 feet making it the tallest temple in the district. The main gate of the temple overlooks the (now crowded) banks of the lake Gomati. Silver gates are protected by the Vedic Gods - Lord Ganesha, Sun, Moon, etc. beautifully carved in high relief. The gate leads into the main courtyard. As tradition would have it, drummers sit atop the main gate in a balcony of their own. The "Nagarkhana" resonates with music during the main darshans and at Aarti times. On entering the courtyard, one sees two tall structures, used to house the thousands of lamps that are lit during the festive season, on either side. Multi-storied and multi-tiered, this type of structure is very typical of medieval Gujarati temple architecture. Back at the front gate, marble stairs lead to the main audience chamber of the temple - the Jagmohan - literally the place where the world is charmed (by the beauty of the Lord). Three large entrances allow devotes to enter the main audience chamber. The large open square structure of the audience chamber is surmounted by an imposing, glittering dome. Till recently, the dome was painted with Shri Krishna's rasa-lila in the classical Bundi style. Recently, this has been replaced by an intricate inlay of mirror work, depicting flowers and trellis in a classical Rajput garden. Painted murals from Lord Krishna's life adorn the walls of the audience chamber. A small section at the front of the chamber is railed off and reserved for women. As with all classical temples, the inner sanctum of Ranchodrai is set in a straight line from the main gate of the temple. The Lord sits under a canopied pavilion in the inner sanctum. The whole structure is raised on a marble platform and the pillars of the pavilion are covered in gold. The intricately carved doors and windows to the inner sanctum are covered in silver. There are three doors leading into the inner sanctum. Door to the right of the Lord comes in from the antechamber, leading to a special bathroom where the priests must bathe before entering the inner sanctum. Corridors from here, also lead to the treasure house of the Lord – housing His innumerable jewels and clothes. The door in front of the Lord faces the main audience chamber. At Dakor, the Lord spends as much time as possible with His devotees. The main doors to the inner sanctum are open most of the day. The doors only close when the Lord sleeps – during the afternoon and at night. The door to the left of the Lord leads to the bedchamber of the Lord - a mirrored chamber of thousand delights. Various beds, mattresses and blankets are neatly arranged in here for the Lord's comfort. Silver and gold bedsteads are covered in soft cottons and silks. Perfumes and garlands are kept in readiness for the Lord. A small corridor leads from here to the open hall behind the bedchamber, where pilgrims perform various religious rituals to please the Lord. As at Badrinathji in the Himalayas and Tirupati Balaji in South India, at Dakor, the temple of Goddess Lakshmi, wife of the Lord, is situated outside the main temple. Lakshmiji's temple is situated in a residential part of town at a little distance from the main temple. It is believed that the Lord visits His wife on every Friday – on Fridays a courtly procession winds its way from the main temple down the lanes and bylanes of Dakor to unite the couple.


;History of Dakor and temple
According to the ''Ḍākor-māhātmya'', a Bania named Nandana built a temple for Raṇchoḍjī now known as Lakshmiji's temple. The image of Raṇachoḍ was moved by a descendant of Boḍāṇā named Dīpasing. According to other accounts in 1734, Ratan Singh, vajir of the rāja of Mārwār Abhai Singh had Raṇchoḍjī installed in a new temple.{{Sfn|Majmudar|1947|p=65-66}}
[[File:Dakore temple-View1.jpg|thumb|Ranchhodarai Temple, Dakor, 1957]]
In the times of Mahabharata, the surrounding area of Dakor constituted the 'Hidamba' van (jungle). It was a very dense jungle. It was pleasant and rich with streams and lakes. It had become an attraction for the sages to establish their hermitage for penance. Likewise, Dank Rishi had his hermitage (ashram) in this area. During penance Lord Shiva was pleased with him and asked him to demand something. Thereupon, Dank Rishi requested Lord Shiva to remain permanently in his hermitage. Lord Shiva agreed to his request. He disappeared and left behind him His replica in the form of Ban (Ling), which is known as Danknath Mahadev. Thus in ancient times, Dakor was known as 'Dankor' after the name of Dankanth Mahadev. It was also known as khakhariya because of many khakhra (palash) trees in the vicinity.


;Legend
In 1740, Momin Khan, viceroy of Gujarat under the emperor [[Muhammad Shah]], issued documents ordering Mutasiddidār/Thāṇdār of Ṭhāsrā to not persecute the servants of Raṇchoḍjī nor appropriate their income from devotees, as well as assuring the servants of his protection.{{Sfn|Majmudar|1947|p=57-91}}


The present Dakor owes its raison d'etre not to Dank Rishi but to Bodana, a great devotee of Lord Krishna. In his previous birth, he is supposed to have lived in Gokul and been a cowherd called Vijayanand. On one 'Holy' day, all the cowherds except Vijyanand worshipped Lord Krishna. His wife too worshipped Lord Krishna. But Vijayanand was proud and stayed at home. Lord Krishna came to his house in disguise of his friend and sent him to perform 'Holi' puja. Coming back, he realised that his friend was none else but Lord Krishna. Next day they fought a battle of colour. Lord Krishna lost and fell into the river. Vijyanand went after him where Lord Krishna revealed his true self. Vijyanand begged forgiveness. Lord Krishna took pity on him and solaced him with a boon that he would be born in Gujarat again in ''[[Kali Yuga]]'' after 4200 years as Vijayanand Bodana in the house of a Krishatriya and his present wife Sudha would again be his wife, called Gangabai, when he will give them a glimpse (darshna) and relieve them by offering them emancipation (Moksha).
The ''Mirāt-i-Ahmedi'' (compiled between 1750 and 1760) by Muhammad Ali Khan, the final Mughal Diwan of Gujarat, describes the legend of the removal of Raṇchoḍ from Dwarka to Ḍākor by Boḍāṇā.{{Sfn|Majmudar|1947|p=59-61}}
So as the legend would have it, 'Vijayanand Bodana', a rajput of Dakor, becomes a staunch devotee of Lord Krishna. He used to let the basil plant (Tulsi) grow in an earthen pot with him on his palm and used to go every six months to Dwarika to worship Lord Krishna with the said Tulsi leaves. He did this continuously, unfailingly and untiringly till he was 72 years he then began to find it increasingly difficult to pursue this ritual. Seeing his plight, Lord Krishna told him that on his ensuing visit to Dwarika, he should bring a bullock-cart with him and Lord Krishna would accompany him to Dakor as he was exceedingly pleased with his devotion. Accordingly, Bodana went with bullock-cart to Dwarika. Hindu Vaghers who were the 1st hereditary priests of Dwarika handled over the temple to gugli Brahmins due to their indulgence in fighting freedom wars against British empire. So these 2nd priest tribe of Dwarika (Gugli Brahmins) asked bodana as to why he had brought a cart with him. Whereupon, Bodana replied that he had done so to take away Lord Krishna. Looking to the ramshackle cart, they did not believe him but nevertheless locked and sealed the sanctum sanctorum of Dwarika Temple for the night. At midnight, Lord Krishna broke open all the doors, awoke Bodana and told him to take him to Dakor. Shortly afterwards, Lord Krishna called upon Bodana to rest in the bullock-cart and drove the cart himself till reached the vicinity of Dakor. Here (near Bileshwar Mahadev on Dakor-Nadiad road) they rested for some time, touching and holding a branch of neem tree. He woke up Bodana and asked him to take over. Since that day, this neem tree is found to have one sweet branch though the rest of the branches are bitter and it forms the subject of a well-known Gujarati song (bhajan).
In Dwarika, the Gugli Brahmins finding the image missing chased Bodana and came to Dakor in pursuit. Bodana was frightened but Lord Krishna told him to hide the idol of the deity in the Gomti tank and meet the Guglis. Accordingly, Bodana hid the idol and went to meet the Guglis with a pot of curd to pacify them. They became angry and one of them threw a spear at him. He fell down dead While hurting Bodana with a spear it also hurt the image of the deity hidden in Gomti tank and the water turned red with Lord Krishna's (Ranchhodraiji's) blood. It is said that even today the earth of Gomti tank where the image lay is red while rest of the tank is of brown mud. In the midst of Gomti tank, over the place where Lord Krishna was hidden, a small temple having the Lord's foot-prints is constructed and this temple is linked with the bank of Gomti Tank by a bridge. Even with the death of Bodana, the Guglis were not appeased. Requesting Lord Krishna to return to Dwarika, they sat on the bank of Gomti tank and went on a hunger strike. At last, Lord Ranchhodraiji (Krishna) directed Gangabai, wife of Bodana, to give gold equivalent of his weight and ask the Guglis to return to Dwarika. Poor lady, the widow of Bodana, was a pauper and could not afford to do so. By a miracle, the idol became as light as a golden nose-ring (1, 1/4 val i.e.1/2 gram in weight) which was all that the widow of Bodana Gangabai had. The Guglis were disappointed but the Lord mercifully directed that they would find after six months an exact replica of the idol in Savitri Vav at Dwarika. The impatient Guglis looked for the idol sometime earlier than they were told and as a result, found an idol which, though similar to the original one, was smaller, Pilgrims to Dakor still visit the places stated to have been associated with the legend viz. Where the branch of neem tree under which Lord rested while coming to Dankpur subsequently turned sweet; where the idol was hidden in the Gomti tank; whereon the balance was set up to weigh the original idol which Bodana had enshrined.


;History since forth
[[File:Dakore temple-View1.jpg|thumb|Ranchhodarai Temple, Dakor, 1957]]
 
The current temple was built by Gopāl Tāṁbvekar, a Dakṣiṇī Brahmin from [[Poona]], who was a devotee of [[Veṅkaṭeśa]]. Construction began in AD 1769–70 and Raṇchoḍjī was moved into the new temple by Rāmasing, descendant of Boḍāṇā in 1770–71. Tāṁbvekar also was granted Dakor by Peśvā [[Madhavrao I|Mādhava Rāō]].<ref>{{Cite book |last=Majmudar |first=M.R. |title=Cultural History of Gujarat [From Early Times to Pre-British Period] |publisher=Popular Prakashan |year=1960 |pages=203}}</ref>{{Sfn|Majmudar|1947|pp=57-91}} According to tradition when the temple was built Raṇachoḍ told Lakṣmī that the original temple should remain inhabited by her, and that he would visit her every Ekadaśī and Friday in the form of Bāla-Kr̥ṣṇa. Accordingly, on those days the icon of Gopāla Lāl is taken on elephant or carriage from the (current) Nija temple to Lakṣmījī's temple. The current Nija temple also contains images of Lakṣmī, Satyabhāmā, and Gopāla Lāl, the three of which are taken to the Sajjā temple at night.{{Sfn|Majmudar|1947|p=65-66}}
Shri Gopal Jagannath Tambwekar approached Peshwas and Gaikwars and requested them to grant lands for the maintenance, (puja, worship, prosperity, naivedya and services and ceremonials etc.) for the expenses of the deity from the State. Thereupon, Peshwa Madhavrao Ballal Pradhan, Peshwa of Poona granted the entire village of 'Dakor' of Taluka Thasra, District Kaira and Damaji Gaikwar's son Sayajirao Gaikwar of Baroda granted in Inam (Offered as prize) village 'Kanjari', Prant Madhudha of Gujarat. At that time i.e. in 1769 A.D. half of Kaira District was with Peshwas of Poona and half was with Gaikwars of Baroda. At present, village Kanjari is in Nadiad Taluka of Kaira District. The two entire villages of Dakor and Kanjari were given in Inam to Shri Gopal Jagannath Tambwekar hereditarily for the services of the deity, Shri Ranchhodraiji. Both these villages are known as Dakor Sansthan. Sansthan Scheme was framed in the Year 1879 for the necessary, essential and entire expenses, services and ceremonials of the deity Shri Ranchhodraiji and Goddess Laxmiji which were exclusively met with from the fixed income of the revenues of the two villages of Dakor and Kanjari and was later on registered as a Public Trust. It is the original foundation trust of Shri Ranchhodraiji Maharaj. Since 1905, the management of the temple rests with the Temple Committee. In pursuance of a decision of the Privy Council, Dakor Temple Scheme was finally approved by the Privy Council in 1916. In 1952, it was registered as a Public Religious Trust. Thus the Temple Trust is not administered by the Government, but a Committee consisting of Vaishnav devotees of Lord Krishna conducts its day-to-day administration under the supervision of Manager as per the provisions laid down under the Dakor Temple Scheme. The Committee consists of three nominees of the District Court from Vaishnavas . one hereditary representative of Tambwekar family and one from the Sevaks (priests). The priests are of three sub-castes of Brahmins, viz. Khedaval, Shrigod and Tapodhan. At present families of these priests are about 232 in number. The term of the trustee expires every ten years. Temple committee also maintains a Gaushala. Its strength is 600 cattle. Cows are not sold. They are maintained throughout their lifetime. Bulls are given free of cost to needy Gram Panchayats for breeding purposes.
[[File:Ranchhodarai Temple, Dakor.jpg|thumb|Ranchhodarai Temple, Dakor]]
 
==Darshan==
[[File:Ranchhodji Shrungar Dakor.webm|thumb|Ranchhodji Shrungar Darsan, Dakor]]
The temple normally opens at about 6:45 A.M. and closes at 12 Noon between which there are five darshans namely, Mangla, Bal bhog, Shringar bhog, Gwal bhog and Rajbhog during which Aartis are performed. In the afternoon, it reopens at about 4:15 P.M. and closes at 7:30 P.M. In between there are three darshans namely, Usthapan, Shyan and Shakhdi bhog. At Utthapana Bhoga and Shayana bhoga Aaratis are performed. The Darshana timings on Full Moon days are different and are declared by the temple authorities beforehand. For the convenience of the vaishnavas desirous to offer additional bhogs to the deity except the scheduled ones, there is a provision in the Dakor Temple Scheme and accordingly, Mahabhog, Rajbhog and additional bhogs are offered to the deity.
 
==Festival==
[[File:Gomati Ghat, Dakor, Gujarat.jpg|thumb|Gomati Ghat]]
[[File:Devalba Tower at Dakor.jpg|thumb|Devalba Tower]]
On [[full moon]] days, people visit the temple to seek the blessings as was done by the devotee who brought Shree Krishna to the temple. So there is a great inflow of people and the town is very crowded. There is a carnival or fair taking place around February and March, on the day of festival of [[Holi]] and [[Vijayadashami|Vijaydashmi]] observed by all [[Hindu]]s as a mark for triumph of the truth and goodness. Many people from surrounding cities come and visit the temple during these festivals, some from even far away.


Sarad Purnima, which comes after end of Navratra, is the day believed on which lord Krishna came to Dakor as '''ranchodrai''' with his great devotee known as Bodana. Lord come to Dakor to fulfill the promise that he will come to Dakor with Bodana.
The ''[[Shikhara|śikhara]]'' of the temple can be seen to have some Islamic influence, likely due to the use hired Muslim craftsmen from [[Pune]]. On [[Parvati Hill|Parvatī Hill]] in Pune there exists an older temple built for the wife of Mādhava Rāō, whose ''śikhara'' the Ḍākor temple imitated. Both of these ''śikhara''s bear resemblance to the parade coffins built for [[Muharram]]. The temple has 4 major ''śikhara''s which are capped in gold and 7 domes. The temple is surrounded by fort-like walls, and in the front are two towers which can be lit with lamps. The temple's ''[[maṇḍapa]]'' is on a raised platform twelve stairs up, such that the idol's ''āratī'' is visible from the highest [[ghat|ghāṭ]] on the Gomatī lake. The ''siṁhāsana'' ("throne [of the idol]") is made out of gold and was donated by the [[Gaekwad dynasty|Gāyakavāḍa dynasty]] worth 1.25 lakh rupees at the time. Recently, paintings of scenes from the ''[[Bhāgavata Purāṇa]]'', ''[[Mahābhārata]]'', and ''[[Rāmāyaṇa]]'' were added to the walls of the central ''maṇḍapa''. There also exists a Sanskrit inscription with the date of construction of the temple. Some 15 years after the construction of the current temple, a close imitation was built in the village of Sārasā near [[Anand, Gujarat]] which is currently used as the ''[[Samadhi (shrine)|samādhi]]'' of Kuveradāsa.{{Sfn|Majamudāra|1984|pp=5-9}}


There are many festivals and many festival photos are on the website of www.ranchhodraiji.org
After the region came under the control of the [[Gaekwad of Baroda|Gaekwads of Baroda]], the rulers patronized the temple and its sevaks.


# Sharad Purnima
During [[British Raj|English rule]] the temple's ownership of the village of Ḍākor was confirmed. In the 1860s and 1870, Vaiṣṇava Mahārājas Bhaṭṭajī and Maṭujī visited Dakor and served Raṇāchoḍarāy and patronized the temple. Much wealth was owned in the name of Raṇachoḍarāy and managed by the sevaks, including a banking firm called Gopāla Lālajī and cows. The sevaks in that era played a keen interest in the maintenance of prosperity of the temple through gifts, as well as maintaining orthodox beliefs, such as when a police commissioner named Hykoop was assaulted for trying to enter the temple which would have been considered ritual defilement.{{Sfn|Majmudar|1947|p=68-71}}
#  Krishna Janmotsav (Janmasthami), then Second Day of Janmastami (Nand Mahotsav)
#  Holi
#  Rathyatra
# Diwali
# Bestu Varsh (Hindu New Year)
# After New year "[[Annakut]] Mahotsav"
# Every Friday & Every Agyaras Ranchhod Ray ji ( Gopallal Ji ) went at Laxmiji Temple
#  Amali ekadasi(Amliagiyaras)
# Tulsi Vivah
# Dashera
# Hindoda
# Gopalnathji
# Navkavihar


==Geography==
=== Vaiṣṇava Style of Worship ===
Dakor is located at {{Coord|22.75|N|73.15|E}}.<ref>[http://www.fallingrain.com/world/IN/9/Dakor.html Falling Rain Genomics, Inc - Dakor]</ref> It has an average elevation of 49&nbsp;metres (160&nbsp;feet).
Hariraya's visit to Ḍākor altered the worship performed to Raṇachoḍarāya to conform to the elaborate style of ''sevā'' ("service") proscribed by the [[Pushtimarga Sampradaya|Puṣṭimārga]] [[Vaiṣṇava]] sect. The Puṣṭimārga was founded by [[Vallabha]] in the early 16th century and placed particular theological importance on the ''bāla līlā''s ("child exploits") of [[Bala Krishna|Bāla Kr̥ṣṇa]] of [[Gokul]]a. The sect found a highly receptive audience in Gujarat (particularly the merchant class) where ''Viṣṇu bhakti'' ("Viṣṇu devotion") had already reached a peak in the 15th century under the influence of the ''[[Bhāgavata Purāṇa]]'', ''[[Gita Govinda|Gītā Govinda]]'', and poems of [[Narsinh Mehta|Narasiṁha Mahetā]]. Vallabha's son [[Vitthalanatha|Viṭṭhalanātha]] developed the sect's elaborate ''sevā'' rituals in which Kr̥ṣṇa idols would be offered sumptuous meals, ''[[Kirtan|kīrtana]]''s, art, and dress during 8 fixed ''[[Darshan (Indian religions)|darśana]]'' times. According to the ''Caurāsī Baiṭhaka'', Harirāya (a great-grandson of Viṭṭhalanātha) was in Ḍākor when he received a dream from Raṇachoḍarāya who informed Harirāya that he was currently in a hut and was being served by Brahmins (the Tapodhans) who bathed him, and ordered Harirāya to install him in a proper temple. Harirāya then enlisted Kheḍāvāḷ Brahmins to perform the bathing rites, and as compensation to the Tapodhans let them keep half the income the idol received. According to ''Giridharalālajīke 120 Vacanāmr̥ta'' Raṇachoḍarāya was lying upside down on a wall before Harirāya had the idol straightened and installed in a temple, and mentions the institution of Śrīgauḍ-Mevāḍ and Kheḍāvāḷ Brahmins alongside the Tapodhans. Despite the institution of Puṣṭimārga rites for the idol, the temple has continued to remain asectarian. The Tapodhan Brahmins are considered to be somewhat degraded because they consume the offerings devotees give to [[Śiva]]. The Śrīgauḍ-Mevāḍ Brahmins were instead given the duties of food preparation and waving of the ''[[Arti (Hinduism)|āratī]]''s and the Kheḍāvāḷs the duties of preparing and putting on Raṇachoḍarāya's clothes.{{Sfn|Majamudāra|1984|p=31-45}}
 
{| class="wikitable"
==Connectivity (only bus and railway)==
|+Festivals celebrated by the Raṇachoḍarāya temple{{Sfn|Majamudāra|1984|pp=31-45}}
[[File:Dakor Bus Stand.jpg|thumb|GSRTC bus station, Dakor]]
!Month and Tithi
Dakor is connected through rail and road. {{rws|Dakor}} is a station on the Anand–Godhra Broad Gauge rail line. Anand and Nadiad are around 30&nbsp;km away and both are very much connected by rail and roads. Ahmedabad and Vadodara are about 90&nbsp;km away and both cities are connected with rail, road and by air.
!Festival
|-
|Kāratak sud 1
|[[Govardhan Puja|Annakūṭa / Govardhana Pūjā]]
|-
|Kāratak sud 8
|[[Gopashtami|Gopāṣṭamī]]
|-
|Kāratak sud 11
|[[Prabodhini Ekadashi|Devaūṭhī Ekādaśī]]
|-
|Kāratak sud 15
|[[Deva Diwali|Devadivāḷī]] and the day Raṇachoḍarāya arrived in Ḍākor.
|-
|Māgasar sud 7
|[[Gokulanatha|Gokulanātha]]'s birthday
|-
|Māgasar vad 9
|Viṭṭhalanātha's birthday
|-
|Mahā sud 5
|[[Vasant Panchami|Vasaṁta Paṁcamī]]
|-
|Mahā vad 5
|Raṇachoḍarāya's Pāṭotsava, the day Raṇāchoḍarāya was installed in the current temple
|-
|Phāgaṇ sud 11
|[[Amalaka Ekadashi|Kuṁja Ekādaśī]], a Kr̥ṣṇa idol goes on horseback to Lakṣmī's temple
|-
|Phāgaṇ sud 15
|[[Holi|Hoḷi]]
|-
|Phāgaṇ vad 1
|[[Dol Purnima|Ḍolotsava]]
|-
|Caitra sud 1
|[[Indian New Year|Samvatsarī Utsava]]
|-
|Caitra sud 9
|[[Rama Navami|Rāma Navamī]]
|-
|Caitra vad 11
|Vallabha's birthday
|-
|Vaiśākh sud 3
|[[Akshaya Tritiya|Akhātrīj]]
|-
|Vaiśakh sud 14
|[[Narasimha Jayanti|Nr̥siṁha Jayaṁtī]]
|-
|Jeṭh sud 10
|[[Ganga Dussehra|Gaṁgā Daśāhāra]] / Yamunā Utsava
|-
|Jeṭh sud 15
|Jaḷa Yātrā Utsava / Mahākesara Snāna
|-
|Āṣāḍh sud 2
|[[Ratha Yatra|Ratha Yātrā Utsava]] / Gomatī Pradakṣinā / an idol rides on an elephant
|-
|Āṣāḍh sud 11
|[[Shayani Ekadashi|Deva Śayanī Ekādaśī]]
|-
|Āṣāḍh vad 11
|Hiṁḍoḷā swinging begins for a month
|-
|Śrāvaṇ sud 3
|Ṭhakarāṇī Trīja, a Kr̥ṣṇa idol swings on a glass hiṁḍoḷā.
|-
|Śrāvaṇ sud 12
|[[Shravana Putrada Ekadashi|Pavitra Ekādaśī]]
|-
|Śrāvaṇ sud 15
|[[Raksha Bandhan|Rakṣā Baṁdhana]]
|-
|Śrāvaṇ vad 2–3
|Hiṁḍoḷā Visarjana, hiṁḍoḷā month ends
|-
|Śrāvaṇ vad 8
|[[Janmastami|Janmāṣṭamī]]
|-
|Śrāvaṇ vad 9
|[[Nandotsava|Nanda Mahotsava]]
|-
|Bhādaravā sud 12
|[[Vamana|Vāmana]] Jayaṁtī
|-
|Āso sud 10
|[[Vijayadashami|Vijaya Daśamī]]
|-
|Āso sud 15
|[[Sharad Purnima|Śarada Pūrṇimā Rāsotsava]]
|-
|Āso vad 11
|Ramā Ekādaśī
|-
|Āso vad 12
|Vāgha Bārasa
|-
|Āso vad 13
|[[Dhanteras|Dhana Terasa]]
|-
|Āso vad 14
|[[Kali Chaudas|Kāḷī Caudasa]], Rūpa Caturadaśī, Abhyaṁga Snāna
|-
|Āso vad 30
|[[Diwali|Dīvāḷī]]
|}


==Demographics==
==Demographics==
Line 118: Line 191:
==References==
==References==
{{Reflist}}
{{Reflist}}
==Sources==
{{Refbegin|30em|indent=yes}}
* {{Cite journal |last=Majmudar |first=M.R. |date=1947 |title=Dwārkā Image of Raṇchhoḍjī and the temple at Ḍākore |journal=Journal of the University of Bombay |volume=16}}
* {{Cite book |last=Majamudāra |first=Maṁjulāla Ra. |title=Vaiṣṇavatīrtha Ḍākora |publisher=Prācyavidyā Mandira, Mahārāja Sayājīrāva Viśvavidyālaya |year=1984 |series=Śrī Sayājī Sāhityamāḷā, puṣpa 362 |location=Vaḍodarā|language=gu}}
* {{Cite book |last=Mallison |first=Françoise |title=Bhakti in current research, 1979-1982 : proceedings of the Second International Conference on Early Devotional Literature in New Indo-Aryan Languages, St. Augustin, 19-21 March 1982 |date=1983 |publisher=Dietrich Reimer Verlag |editor-last=Thiel-Horstmann |editor-first=Monika |series=Collectanea Instituti Anthropos |volume=30 |location=Berlin |chapter=Development of early Krishnaism in Gujarāt: Viṣṇu – Raṇchoḍ – Kr̥ṣṇa}}
{{Refend}}


==External links==
==External links==
 
{{Commons category}}
*[https://web.archive.org/web/20170715184127/http://www.ranchhodraiji.com/ Ranchhodrai Temple Website]
*[https://web.archive.org/web/20170715184127/http://www.ranchhodraiji.com/ Ranchhodrai Temple Website]


Latest revision as of 21:22, 25 March 2026

Dakor
city
Raṇchoḍrāyjī Temple, Dakor
Raṇchoḍrāyjī Temple, Dakor
Coordinates: 22°45′N 73°09′E / 22.75°N 73.15°E / 22.75; 73.15
Country India
StateGujarat
DistrictKheda
Elevation
49 m (161 ft)
Population
 (2001)
 • Total23,784
Languages
 • OfficialGujarati
Time zoneUTC+5:30 (IST)
Websitekheda.nic.in/public-utility/dakor-municipality/
www.ranchhodraiji.org

Dakor (Gujarati: ISO 15919: Ḍākōra) is a small city and a municipality in Kheda district in the state of Gujarat, India. It is prominent for its temple of Raṇchoḍrāyjī.

History and Temple[edit | edit source]

The temple of Raṇchoḍrāyjī houses a mūrtī of the Trivikrama form of Viṣṇu idols. Trivikrama idols are standing and have four hands ("caturbhuja"). Each hand holds an item: the cakra (discus), śaṅkha (conch), padma (lotus), and gadā (mace) in that order beginning at the upper left hand and ending in the upper right hand. The name "Raṇchoḍ" refers to the incident when Kr̥ṣṇa fled the battlefield by running away from Jarāsandha to Dvārakā. In Gujarat and Rajasthan, all Trivikrama idols of Viṣṇu are known as "Raṇchoḍ". The Raṇchoḍrāyjī idol at Ḍākor in particular has had a small golden flute placed in the lower right hand in order to convey that Raṇchoḍ (a Trivikrama idol of Viṣṇu) and Kr̥ṣṇa-Gopāl are identical. Mallison notes a broader trend in Gujarat where Viṣṇu-Trivikrama-Raṇchoḍ idols are considered identical with Kr̥ṣṇa by locals (as seen at the Dvārakādhīśa temple in Dvārakā, Śāmalājī, and Tulsīśyām), which she considers a representation of the increased popularity of the Kr̥ṣṇa-Gopāl cult in Gujarat over Viṣṇu-Trivikrama.[1]

Gomati Ghat

According to the Ḍākor-māhātmya, a Rajput named Boḍāṇo aka Vijayasiṁha used to visit Dvārkādhīś at Dvārkā, but lived in Ḍākor. In 1151, when Boḍāṇā reached the age of eighty years, God told Boḍāṇā that he would join him in Ḍākor. Boḍāṇā borrowed a cart and bullocks from a local cowherd and sold his utensils to feed them, and made for Dvārakā. When he reached Dvārakā, the Gugalīs (temple priests of Dvārakā) suspected his intentions and put additional locks on the temple. However Dvārkānāth now named Raṇchoḍ himself slipped out of the temple and awoke Boḍāṇā and told him to drive away with him. When they left the city gates Raṇchoḍ himself drove the cart while Boḍāṇā slept. When the Gugalīs awoke in the morning to find Dvāraknāth missing, they chased Boḍāṇā back to Ḍākor, where he had hidden Raṇachoḍ in the Gomatī reservoir. Raṇchoḍ told Boḍāṇā to meet the Gugalīs and give them presents of curds, but the Gugalīs threw a lance at him. According to the mahātmya the lance instead landed on Raṇachoḍjī whose blood bloodied the waters of the Gomatī and revealed his location. The Gugalīs then tried to remove the image from the waters but were unsuccessful. The Gugalīs became repentant and began fasting to try remove their guilt. Boḍāṇā's wife Gaṅgā could not bear to see this sight, so when she was giving Raṇchoḍ his daily evening roṭalā, she offered to give him lāḍus if he bestowed grace on the Gugalīs and to not give him anything he did not. Raṇachoḍ told her that the Gugalīs were not missing him, but the gold and money his presence brought them. He told Gaṅgā to ask the Gugalīs if they would accept his weight in gold, and proceeded to gobble all the lāḍus. The Gugalīs agreed to this contract, but it was miraculously discovered that Gaṅgā's gold nose-ring weighed more Raṇchoḍ, following which the Gugalīs left. The mūrti in Dvārkā was replaced miraculously.[2][3] The Ḍaṅka Purāṇa or Ḍaṅkapura-māhātmya was written at the end of the 17th century.[4]

Raṇachoḍarāya with Patrons

In 1625, Dakor was visited by Harirāyjī, who reformed the sevā in the temple and ordered a group of Śrīgoḍ-Mevāḍā and Khedāvāl Brahmins to perform Vallabhite rituals at the temple. Ever since the visit whenever a Vallabhite Maharaj is present in the temple he becomes the acting sevak of the temple. Formerly the priests were Tapodhan Brahmins who used to attend to Śiva Daṁkanāth before the arrival of Ḍākorajī.[3]

In 1732, Pilājī Gaekwāḍ was assassinated in Dakor on the orders of Abhai Singh.[5]

Ḍaṅkanātha temple (center)

According to the Ḍākor-māhātmya, a Bania named Nandana built a temple for Raṇchoḍjī now known as Lakshmiji's temple. The image of Raṇachoḍ was moved by a descendant of Boḍāṇā named Dīpasing. According to other accounts in 1734, Ratan Singh, vajir of the rāja of Mārwār Abhai Singh had Raṇchoḍjī installed in a new temple.[6]

In 1740, Momin Khan, viceroy of Gujarat under the emperor Muhammad Shah, issued documents ordering Mutasiddidār/Thāṇdār of Ṭhāsrā to not persecute the servants of Raṇchoḍjī nor appropriate their income from devotees, as well as assuring the servants of his protection.[5]

The Mirāt-i-Ahmedi (compiled between 1750 and 1760) by Muhammad Ali Khan, the final Mughal Diwan of Gujarat, describes the legend of the removal of Raṇchoḍ from Dwarka to Ḍākor by Boḍāṇā.[7]

Ranchhodarai Temple, Dakor, 1957

The current temple was built by Gopāl Tāṁbvekar, a Dakṣiṇī Brahmin from Poona, who was a devotee of Veṅkaṭeśa. Construction began in AD 1769–70 and Raṇchoḍjī was moved into the new temple by Rāmasing, descendant of Boḍāṇā in 1770–71. Tāṁbvekar also was granted Dakor by Peśvā Mādhava Rāō.[8][5] According to tradition when the temple was built Raṇachoḍ told Lakṣmī that the original temple should remain inhabited by her, and that he would visit her every Ekadaśī and Friday in the form of Bāla-Kr̥ṣṇa. Accordingly, on those days the icon of Gopāla Lāl is taken on elephant or carriage from the (current) Nija temple to Lakṣmījī's temple. The current Nija temple also contains images of Lakṣmī, Satyabhāmā, and Gopāla Lāl, the three of which are taken to the Sajjā temple at night.[6]

Ranchhodarai Temple, Dakor

The śikhara of the temple can be seen to have some Islamic influence, likely due to the use hired Muslim craftsmen from Pune. On Parvatī Hill in Pune there exists an older temple built for the wife of Mādhava Rāō, whose śikhara the Ḍākor temple imitated. Both of these śikharas bear resemblance to the parade coffins built for Muharram. The temple has 4 major śikharas which are capped in gold and 7 domes. The temple is surrounded by fort-like walls, and in the front are two towers which can be lit with lamps. The temple's maṇḍapa is on a raised platform twelve stairs up, such that the idol's āratī is visible from the highest ghāṭ on the Gomatī lake. The siṁhāsana ("throne [of the idol]") is made out of gold and was donated by the Gāyakavāḍa dynasty worth 1.25 lakh rupees at the time. Recently, paintings of scenes from the Bhāgavata Purāṇa, Mahābhārata, and Rāmāyaṇa were added to the walls of the central maṇḍapa. There also exists a Sanskrit inscription with the date of construction of the temple. Some 15 years after the construction of the current temple, a close imitation was built in the village of Sārasā near Anand, Gujarat which is currently used as the samādhi of Kuveradāsa.[9]

After the region came under the control of the Gaekwads of Baroda, the rulers patronized the temple and its sevaks.

During English rule the temple's ownership of the village of Ḍākor was confirmed. In the 1860s and 1870, Vaiṣṇava Mahārājas Bhaṭṭajī and Maṭujī visited Dakor and served Raṇāchoḍarāy and patronized the temple. Much wealth was owned in the name of Raṇachoḍarāy and managed by the sevaks, including a banking firm called Gopāla Lālajī and cows. The sevaks in that era played a keen interest in the maintenance of prosperity of the temple through gifts, as well as maintaining orthodox beliefs, such as when a police commissioner named Hykoop was assaulted for trying to enter the temple which would have been considered ritual defilement.[10]

Vaiṣṇava Style of Worship[edit | edit source]

Hariraya's visit to Ḍākor altered the worship performed to Raṇachoḍarāya to conform to the elaborate style of sevā ("service") proscribed by the Puṣṭimārga Vaiṣṇava sect. The Puṣṭimārga was founded by Vallabha in the early 16th century and placed particular theological importance on the bāla līlās ("child exploits") of Bāla Kr̥ṣṇa of Gokula. The sect found a highly receptive audience in Gujarat (particularly the merchant class) where Viṣṇu bhakti ("Viṣṇu devotion") had already reached a peak in the 15th century under the influence of the Bhāgavata Purāṇa, Gītā Govinda, and poems of Narasiṁha Mahetā. Vallabha's son Viṭṭhalanātha developed the sect's elaborate sevā rituals in which Kr̥ṣṇa idols would be offered sumptuous meals, kīrtanas, art, and dress during 8 fixed darśana times. According to the Caurāsī Baiṭhaka, Harirāya (a great-grandson of Viṭṭhalanātha) was in Ḍākor when he received a dream from Raṇachoḍarāya who informed Harirāya that he was currently in a hut and was being served by Brahmins (the Tapodhans) who bathed him, and ordered Harirāya to install him in a proper temple. Harirāya then enlisted Kheḍāvāḷ Brahmins to perform the bathing rites, and as compensation to the Tapodhans let them keep half the income the idol received. According to Giridharalālajīke 120 Vacanāmr̥ta Raṇachoḍarāya was lying upside down on a wall before Harirāya had the idol straightened and installed in a temple, and mentions the institution of Śrīgauḍ-Mevāḍ and Kheḍāvāḷ Brahmins alongside the Tapodhans. Despite the institution of Puṣṭimārga rites for the idol, the temple has continued to remain asectarian. The Tapodhan Brahmins are considered to be somewhat degraded because they consume the offerings devotees give to Śiva. The Śrīgauḍ-Mevāḍ Brahmins were instead given the duties of food preparation and waving of the āratīs and the Kheḍāvāḷs the duties of preparing and putting on Raṇachoḍarāya's clothes.[11]

Festivals celebrated by the Raṇachoḍarāya temple[11]
Month and Tithi Festival
Kāratak sud 1 Annakūṭa / Govardhana Pūjā
Kāratak sud 8 Gopāṣṭamī
Kāratak sud 11 Devaūṭhī Ekādaśī
Kāratak sud 15 Devadivāḷī and the day Raṇachoḍarāya arrived in Ḍākor.
Māgasar sud 7 Gokulanātha's birthday
Māgasar vad 9 Viṭṭhalanātha's birthday
Mahā sud 5 Vasaṁta Paṁcamī
Mahā vad 5 Raṇachoḍarāya's Pāṭotsava, the day Raṇāchoḍarāya was installed in the current temple
Phāgaṇ sud 11 Kuṁja Ekādaśī, a Kr̥ṣṇa idol goes on horseback to Lakṣmī's temple
Phāgaṇ sud 15 Hoḷi
Phāgaṇ vad 1 Ḍolotsava
Caitra sud 1 Samvatsarī Utsava
Caitra sud 9 Rāma Navamī
Caitra vad 11 Vallabha's birthday
Vaiśākh sud 3 Akhātrīj
Vaiśakh sud 14 Nr̥siṁha Jayaṁtī
Jeṭh sud 10 Gaṁgā Daśāhāra / Yamunā Utsava
Jeṭh sud 15 Jaḷa Yātrā Utsava / Mahākesara Snāna
Āṣāḍh sud 2 Ratha Yātrā Utsava / Gomatī Pradakṣinā / an idol rides on an elephant
Āṣāḍh sud 11 Deva Śayanī Ekādaśī
Āṣāḍh vad 11 Hiṁḍoḷā swinging begins for a month
Śrāvaṇ sud 3 Ṭhakarāṇī Trīja, a Kr̥ṣṇa idol swings on a glass hiṁḍoḷā.
Śrāvaṇ sud 12 Pavitra Ekādaśī
Śrāvaṇ sud 15 Rakṣā Baṁdhana
Śrāvaṇ vad 2–3 Hiṁḍoḷā Visarjana, hiṁḍoḷā month ends
Śrāvaṇ vad 8 Janmāṣṭamī
Śrāvaṇ vad 9 Nanda Mahotsava
Bhādaravā sud 12 Vāmana Jayaṁtī
Āso sud 10 Vijaya Daśamī
Āso sud 15 Śarada Pūrṇimā Rāsotsava
Āso vad 11 Ramā Ekādaśī
Āso vad 12 Vāgha Bārasa
Āso vad 13 Dhana Terasa
Āso vad 14 Kāḷī Caudasa, Rūpa Caturadaśī, Abhyaṁga Snāna
Āso vad 30 Dīvāḷī

Demographics[edit | edit source]

As of 2001 India census,[12] Dakor had a population of 23,784. Males constitute 53% of the population and females 47%. Dakor has an average literacy rate of 76%, higher than the national average of 59.5%: male literacy is 82% and, female literacy is 69%. In Dakor, 10% of the population is under 6 years of age.

References[edit | edit source]

  1. ↑ Mallison 1983.
  2. ↑ Majmudar 1947, p. 61-64.
  3. ↑ 3.0 3.1 Mallison 1983, p. 247-248.
  4. ↑ Majmudar 1960, p. 203.
  5. ↑ 5.0 5.1 5.2 Majmudar 1947, p. 57-91. Cite error: Invalid <ref> tag; name "FOOTNOTEMajmudar194757-91" defined multiple times with different content
  6. ↑ 6.0 6.1 Majmudar 1947, p. 65-66.
  7. ↑ Majmudar 1947, p. 59-61.
  8. ↑ Majmudar, M.R. (1960). Cultural History of Gujarat [From Early Times to Pre-British Period]. Popular Prakashan. p. 203.
  9. ↑ Majamudāra 1984, pp. 5-9.
  10. ↑ Majmudar 1947, p. 68-71.
  11. ↑ 11.0 11.1 Majamudāra 1984, p. 31-45. Cite error: Invalid <ref> tag; name "FOOTNOTEMajamudāra198431-45" defined multiple times with different content
  12. ↑ "Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 16 June 2004. Retrieved 1 November 2008.

Sources[edit | edit source]

  • Majmudar, M.R. (1947). "Dwārkā Image of Raṇchhoḍjī and the temple at Ḍākore". Journal of the University of Bombay. 16.
  • Majamudāra, Maṁjulāla Ra. (1984). Vaiṣṇavatīrtha Ḍākora. Śrī Sayājī Sāhityamāḷā, puṣpa 362 (in ગુજરાતી). Vaḍodarā: Prācyavidyā Mandira, Mahārāja Sayājīrāva Viśvavidyālaya.
  • Mallison, Françoise (1983). "Development of early Krishnaism in Gujarāt: Viṣṇu – Raṇchoḍ – Kr̥ṣṇa". In Thiel-Horstmann, Monika (ed.). Bhakti in current research, 1979-1982 : proceedings of the Second International Conference on Early Devotional Literature in New Indo-Aryan Languages, St. Augustin, 19-21 March 1982. Collectanea Instituti Anthropos. Vol. 30. Berlin: Dietrich Reimer Verlag.

External links[edit | edit source]

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