Wednesday, August 10, 2011

Khudiram Bose: a Bengali revolutionary, Early life, Revolutionary activities of Khudiram Bose, The Muzaffarpur killing, Capture and aftermath, Trial, sentencing and martyrdom of Khudiram Bose

Khudiram Bose  (3 December 1889 – 11 August 1908) was a Bengali revolutionary, one of the youngest revolutionaries early in the Indian independence movement. At the time of his hanging, he was 18 years, 7 months 11 days old—barely a legal adult.
Khudiram Bose was born on 3 December 1889 in the village Habibpur in the town of Midnapur in the Midnapore district of Bengal. His father Trailokyanath Basu was the revenue agent of the town of the Nadazol province. His mother was Lakshmipriya Devi. He was the fourth child after 3 daughters — Aparupa, Sarojini and Nanibala (two previous sons had died in infancy). taken over by superstitious fear of another case of infant mortality, the mother, going along with the then prevailing rural/folk custom, symbolically "gave up" all social rights on her only surviving male child, and "sold" the baby to her eldest daughter Aparupa for 3 handfuls of "khud", or foodgrain. Thus the baby, who was "bought" in exchange of "khud", came to be named "Khudiram", and brought up wholly from that moment by his eldest sister.
Khudiram earned the reputation of a dare-devil, maverick and adventurer even before reaching adolescence. In 1902 and 1903, when Sri Aurobindo (who was in the earlier stage of his life as a evolutionary leader and ideologue) and Sister Nivedita respectively visited Medinipur and held a series of public lectures along with secret planning sessions with the revolutionary groups. Khudiram as among the entire teenage student community of the town which was fired up with a burning inspiration to walk the path of revolution. In 1904, Khudiram followed Amrita, the husband of his sister Aparupa, when Amrita was given a job-transfer from Tamluk to town Medinipur. There Khudiram enrolled in the Medinipur Collegiate School. It was from then that Khudiram took his first decisive steps towards choosing the path that would make him a boy-martyr. He joined a newly formed "akhra" or club created and patronised by some people who were active in the socio-political sphere. In no time Khudiram become a cynosure of everybody's eyes in that group for his unbounded enthusiasm for social service, his adventurous spirit and leadership qualities, and his excellence in physical culture and training.
Bose was inspired by his teacher Satyendranath Bose and readings of the Bhagavad Gita, which helped him embrace revolutionary activities aimed at ending the British Raj. He was especially disillusioned with the British following the partition of Bengal in 1905. He joined Jugantar - a party of revolutionary activists.
At the young age of sixteen, Bose planted bombs near police stations and targeted government officials. He was arrested three years later on charges of conducting a series of bomb attacks. The specific bombing for which he was sentenced to death resulted in the deaths of 3 persons.
Khudiram and Prafulla Chaki were sent to the region called Motijhil in Muzaffarpur, Bihar. On reaching the town, they took up residence in the 'dharmashala' of Kishorimohan Bandopadhyay. Both of them took on pseudonyms or "code names" -- Khudiram adopted the name "Haren Sarkar", while Prafulla called himself "Dinesh Roy". Immediately after settling down, they started planning and preparing for the attack. They gave themselves a few days time to closely observe the daily routine, activities and movements of their target, Kingsford—taking note of his timings at the court, the club and his house. They did not want to risk the lives of innocent people by making an attack at the court during working hours. That led to the passing of a few more days, and finally they decided that Kingsford had to be attacked either during his ride from his house to the club, or vice-versa, when he would be alone. During this time, the two of them wrote to one of their mentors, Barindra Kumar Ghosh, the eminent revolutionary and the younger brother of Sri Aurobindo, whenever they needed money, addressing the Barindra with the code-name "Sukumar" for safety. to assassinate Kingsford, the Calcutta Presidency Magistrate, and later, magistrate of Muzaffarpur, Bihar.
On the evening of April 30, 1908, the duo waited in front of the gate of the European Club for the carriage of Kingsford to come. The time was around 8.30 pm. When the carriage came out, they responded quickly, holding their pistols in one hand as back-up and throwing their bombs. The hit was a success and the carriage blew up and started burning. The duo immediately left the place, covered themselves in the darkness, and reached the railways station, where they parted to escape any suspicion, boarding trains towards opposite directions. But back at the spot, their quick departure did not allow them to hear the cries of women's voices in the burning carriage, instead of Kingsford's. The carriage was occupied not by Kingsford but instead the wife and daughter of barrister Pringle Kennedy. The occupants were killed in the explosion. The revolutionary duo fled. Prafulla committed suicide when cornered by police at the Samastipur Railway station. Khudiram, who was full of regret after learning that that it was not Kingsford but two women who had been killed, was later arrested at a location about 20 km from Samastipur and 12 km from Pusa Bazaar. The railway station where Khudiram was arrested while having tea was earlier known as Pusa Road and recently has been renamed as Khudiram Bose Pusa (KRB Pusa).
Since the attack was made before 9 in the evening, even by midnight the entire town was aware of the incident and was in a state of chaos. By that time it was publicly announced that a prize of Rs. 1,000 would be given to anyone who could catch the attackers alive or help the police trace and reach them. All the stations in that rail-route were already occupied with armed police and the staff were ordered to keep a sharp eye on every passenger embarking or disembarking.
Khudiram meanwhile had continued to walk through the countryside instead of boarding a train, and had been walking non-stop all night. Having covered nearly 25 miles, he reached exhausted at a station called "Oyaini". As he asked for a glass of water at a teastall, he was confronted by two armed constables, who immediately suspected something upon seeing his dusty feet (without any footwear), exhausted and perspiring appearance. After a couple of questions, their suspicion became stronger, and fatefully, they decided to detain Khudiram. Khudiram started struggling with the two men, and immediately, one of the two hidden revolvers fell out. Before Khudiram could use the other one to fire on the constables, one of them held him from behind in a bear-hug. The much younger and lightly built Khudiram had no more chance of defence or escape. On his person were found 37 rounds of ammunition, Rs. 30 in cash, a railway map and a page of the rail timetable. Khudiram's fate was sealed. On 1 May, the handcuffed Khudiuram was brought from that station to Muzaffarpur. The entire town descended at the police station to take a look at the teenage boy surrounded by a team of armed policemen. Khudiram was taken to the house of the district magistrate Mr. Woodman. The English daily Statesman wrote on the following day, 2 May 1908:

"the railway station was crowded to see the boy. A mere boy of 18 years old, who looked quite determined. He came out of a first-class compartment and walked all the way to the phaeton, kept for him outside, like a cheerful boy who knows no anxiety.....on taking his seat the boy lustily cried 'Vandemataram'."

Meanwhile, after a similar long journey, Prafulla, too, was exhausted with hunger and thirst. On that same day, 1 May, a local resident named Trigunacharan Ghosh, a civil servant, saw a young boy coming his way, totally exhausted in the midday heat at the peak of the summer. In the meantime the news of the bomb attack had also reached that area and the man could easily realize that he was another of the fleeing revolutionaries. Being an employee of the British government, he never could do anything for his country on a personal level, but he thought that if he could make a way for this boy to save his life, he could at least have his conscience clear and make at least one tiny contribution towards his country. He took "Dinesh", i.e. Prafulla to his house, and let him bathe, eat and rest. After he gave the boy some new clothes to wear, he arranged for the boy's safe return to Kolkata in a night train. But halfway on such a smooth road to safety, fate played a cruel trick on Prafulla, after such an initial smile, by a drastic turn-away and abandonment. After boarding a train From Samastipur, Prafulla was to get down at Mokamaghat, from where he intended to get on a train to Howrah. In the same compartment sat Nandalal Banerjee, a sub-inspector in the British police. He at once began to suspect the young Bengali student. He came up and started a conversation with the boy. After a few words from the unsuspecting, young boy, he realized that he was involved in the Muzaffarpur incident. When Prafulla, still unaware that his fellow traveller was a sub-inspector who has just trapped him, got down at the Shimuraighat station to drink water, the sub-inspector immediately telegrammed the Muzaffarpur police station about his encounter, suspicion and the conversation. The instructions immediately arrived to arrest Prafulla. Prafulla finished the journey up to Mokamaghat, and disembarked to get on the scheduled train to Howrah. Suddenly, he saw his fellow-traveller coming at him purposefully, with several policemen. Prafulla attempted to kill Nandalal Banerjee by firing on him, but was not successful. Determined not to end up in the hands of the British, he immediately shot himself dead.
Back in Muzaffarpur, Khudiram was made to give a statement or declaration to the magistrate Mr. Woodman. He was yet to know that Prafulla was dead. To save his partner, and to protect his revolutionary mentors and their entire group, Khudiram took up the full responsibility of the entire operation and the loss of lives solely upon himself. Only after Khudiram finished giving his statement that the body of Prafulla was brought to Muzaffarpur for identification. Khudiram realized too late that trying to save Prafulla was in vain. Even after he confirmed the identity of his partner, and even after they had previously received details of the encounter of Nandalal Banerjee with Prafulla aka "Dinesh's", the British, instead of believing Khudiram, thought it more proper to cut off the head from the body and send it to Kolkata for better confirmation.
Though a failed mission, Khudiram has been remembered for his attempt and martyrdom for reasons more than the attempt itself. His revolutionary attempt, along with that his partner in the mission, Prafulla Chaki, marked the beginning of the intense period of armed revolution against the 'British Raj' which came to be known as the "Agni-Yuga" or the "fiery age". Dozens and dozens of brave young men—many of them still in their teens like Khudiram, became inspired and fearless for a cause greater than themselves and gave themselves up one after the other as sacrificial offerings at the British gallows. He became the first of the revolutionaries of the said period to be martyred by being hanged, and the second to sacrifice his life (the first to die by taking own life being Prafulla Chaki).
The historical trial started on 21 May 1908. The Judge was Mr. Corndoff and two Indians, Nathuniprasad and Janakprasad, were appointed as jury. Along with Khudiram, two others were tried for assisting the boys in their mission—Mrityunjay Chakraborty and Kishorimohan Bandopadhyay, who had accommodated Khudiram and Prafulla in his dharmashala for their mission. The first man died during the trial, and subsequently the trail of Sri Kishorimohan was separated from that of Khudiram.
Mr. Mannuk and an Indian named Binodbihari Majumdar became the prosecutors for the British government, while eminent lawyers Kalidas Basu, Upendranath Sen and Kshetranath Bandopadhyay took up Khudiram's defense. They were joined later in the trial by Kulkamal Sen, Narendranath Lahiri and Satischandra Chakraborty—all of them fighting the case without any fees.
On 23 May, Khudiram was again required to give a statement for the second time after his Muzaffarpur statement to magistrate E.W. Bredhowd. Prafulla was dead—it was not a question any longer of saving or not saving him. But if Khudiram lived, he figured he could do much more with his life by way of serving his motherland. Under the guidance of his lawyers, Khudiram submitted a new statement denying any involvement or responsibility in any aspect or stage of the entire mission and operation down to the bombing. On 13 June, the scheduled date for the verdict and sentence, the judge and the prosecutors received and anonymous letter of warning, which told them that there was one more bomb coming for them from Kolkata, and that henceforth it will be the Biharis, and not the Bengalis, who are going to kill them. On the other hand, that made the defense lawyers more confident, that it was proof that there could be other masterminds and executors of the Muzaffarpur bombing other than Khudiram, and that along with Khudiram's age, should make the judge deliver a sentencing other than death. But as was throughout the British Raj, and throughout the period of armed revolution, the British did not entertain any option of letting go any dangerous revolutionary, once they had him. The Judge pronounced the death sentence for Khudiram.
Khudiram's immediate and spontaneous response was to smile. The judge, surprised, asked Khudiram whether he had understood the meaning of the sentence that was just pronounced. Khudiram replied that he surely had. When the judge asked him again whether he had anything to say, in front of a packed audience, Khudiram replied with same smile that if he could be given some time, he could teach the judge the skill of bomb-making. By then the Judge was instructing the police to escort the boy out of the courtroom.
As per the legal system, Kudiram had 7 days time to appeal to the High Court. Khudiram refused to make appeal. He was by then on a different mental plane, and was fully prepared to embrace his destiny. However after some persuasion by his counsellors—with the logic that if he receives a life sentence instead of getting hanged because of this appeal, he would live to serve his nation once free and he would have age on his side when that happens—Khudiram finally agreed, in a detached manner to go along with his defense team.
The High Court hearing took place on 8 July. Narendrakumar Basu came to Khudiram's defense, and concentrated all his legal skills and experience on this case to save the precious life of a boy who had overnight become a wonder and a hero for the whole country. He challenged the verdict of the session court by saying that the judging was not according to law and was flawed. He reasoned that according to article 164 of the penal code, the accused is required to submit his statement in front of a first class magistrate (which Mr. Woodman) was not, and moreover during the first statement Khudiram was not told anything of the person's identity and position. Secondly, pointed out Basu, the article 364 requires that all questions to the accused be made in the mother tongue of the same, and all answers from the accused in his mother tongue be documented verbatim in that language, but which was done in English in Khudiram's case. Moreover, Khudiram's signature was required to be given on the statement on the same date and at the time of the statement in the presence of the magistrate, but in reality Khudiram was made to sign the day after, and in front of a different person, who was an additional magistrate. Lastly, since such a statement are by definition required to be totally voluntary, with the magistrate being sure that it was so, there was no proof that Khudiram was allowed to give a voluntary statement without any direct or indirect manipulation after his capture. Lastly Narendrakumar Basu said that Prafulla aka "Dinesh" (the name used in the trial) was stronger than Khudiram was, and he was the bomb-expert among the two of them, thus it is highly likely that the actual thrower of the bomb was "Dinesh". Further Prafulla's suicide on the verge of capture only reinforces the possibility of his being the actual thrower of the bombs. After the defense, it was announced by the two British judges that the final verdict will be passed on the 13th of July.
Since Khudiram was the only of the two alive, and since therefore only his lone statement of a two-man team was the foundation for the entire case, and since all the points By Narendrakumar Basu were technically correct, it was hoped that, for the sake of the law—about which the British prided themselves ad infinitum—Khudiram's life would at least be spared.
But on the historical day, the British judges, representing an entire colonial government who had already made decided what to do, allowed a farce of a trail to go on for several hours. At the end, turning a blind eye to their own law, they passed the sentence that they had decided on before that day started.
As a final attempt, an appeal was made to the Governor General to overrule a death sentence for Khudiram. But the appeal was summarily turned down—the British was not going to let an Indian like that get way. On the contrary, the order came to carry out the death sentence latest by 11 August 1908. Kolkata erupted in intense protest from the entire student community. The streets of Kolkata started to be choked up with processions all at the same time, for several days.
On 11 August, the region around the prison became packed with a swelling crowd before it was 6 am—the scheduled time. People holding flower garlands filled up the front rows of the crowd. Upendranath Sen, the lawyer-journalist of the Bengali news daily "Bengali", who was close to Khudiram, reports having reached the venue by 5 am, in a car with all the necessary funerary arrangements and clothes. After the hanging, the funeral procession went through Kolkata, with police guards holding back the crowd all along the central artery street. The people kept throwing their flowers on the body as the carriage passed by.
The Amritabazar Patrika, one of the prominent dailies of that era, carried the story of the hanging the next day, on 12 August. Under the headline "Kshudiram's End: Died cheerful and smiling" the newspaper wrote: "Kshudiram's execution took place at 6 a.m. this morning. He walked to the gallows firmly and cheerfully and even smiled when the cap was drawn over his head." An established British newspaper, The Empire, wrote: "Kshudiram Bose was executed this morning...It is alleged that he mounted the scaffold with his body erect. He was cheerful and smiling." The Bengali poet Kazi Nazrul Islam wrote a poem to honor him. Soon after, practically a "competition" among the youth of Bengal began, to kill Britishers and embrace martyrdom.
 src:wikipedia
Bookmark and Share

Tuesday, April 26, 2011

Sathya Sai Baba, Early life and proclamation of Sathya Sai Baba, Later activities and establishments, Illness and death, Beliefs and practices of devotees, Ashrams and mandirs of Sathya Sai Baba, Institutions, organisations and projects of Sathya Sai Baba, Reputation for miracles and clairvoyance, Criticism and controversy, Responses to criticism, Video of Sathya Sai Baba singing "Govinda Krishna Jay" Bhajan



Sathya Sai Baba born as Sathyanarayana Raju (23 November 1926 – 24 April 2011) was a major Indian guru, spiritual figure and educator. He is described by his devotees as an avatar, godman, spiritual teacher and miracle worker. The apparent materialising of vibhuti (holy ash) and other small objects such as rings, necklaces and watches by Baba has been a source of both fame and controversy – skeptics consider these simple conjuring tricks, while devotees consider them evidence of divinity. Sathya Sai Baba claimed to be the reincarnation of the spiritual guru, Sai Baba of Shirdi, whose teachings were an eclectic blend of Hindu and Muslim beliefs.


Sathya Sai Baba and his organisations support a variety of free educational institutions, hospitals, and other charitable works in India and abroad. The number of active Sathya Sai Baba adherents was estimated in 1999 to be around 6 million, although followers' estimations are far higher. Since there are no formal ties of membership, the actual figure may never be known. The Sathya Sai Organisation reports that there are an estimated 1,200 Sathya Sai Baba Centers in 114 countries worldwide. In India itself, Sai Baba draws followers from predominantly upper-middle-class, urban sections of society who have the "most wealth, education and exposure to Western ideas." He was a cultural icon in India and drew an audience with presidents and prime ministers from India and beyond who have become his devotees; in 2002, he claimed to have followers in 178 countries. Almost everything known about his life stems from the hagiography that has grown around him, the presentation of narratives that hold special meaning to his devotees and are considered evidence of his divine nature.

Sathyanarayana Raju was born to Eswaramma and Peddavenkama Raju Ratnakaram in the village of Puttaparthi, Andhra Pradesh, India. His birth, which his mother Eswaramma asserted was by miraculous conception, was also said to be heralded by miracles. As a child, he was described as "unusually intelligent" and charitable. He was exceptionally talented in drama, music, dance and writing, and was an avid composer of poems and plays. He was said to be capable of materialising objects such as food and sweets out of thin air.

On 8 March 1940, while living with his elder brother Seshama Raju in Uravakonda, Sathya was apparently stung by a scorpion. He lost consciousness for several hours. Within the next few days there was a noticeable change in Sathya's behavior. There were "symptoms of laughing and weeping, eloquence and silence." "He began to sing Sanskrit verses, a language of which he had no prior knowledge."Doctors believed his behavior to be hysteria. His parents brought Sathya home to Puttaparthi. Concerned, they took him to many priests, "doctors" and exorcists.

On 23 May 1940, Sathya called household members and reputedly materialised prasad and flowers for his family members. His father became furious at seeing this, thinking his son was bewitched. He took a stick and asked him who he was. To this Sathya announced calmly and firmly "I am Sai Baba", a reference to Sai Baba of Shirdi. He proclaimed himself to be a reincarnation of Sai Baba of Shirdi—a saint who became famous in the late 19th and early 20th centuries in Maharashtra and had died eight years before Sathya was born.



Later that year, Sathya Sai Baba declared that he had no worldly relationship with anyone and, around this time, devotees began to gather to him. In 1940, he began to travel to Madras and elsewhere in South India and soon had a large regional following.

In 1944, a mandir (temple) for Sathya Sai Baba's devotees was built near the village. It is now referred to as the old mandir. The construction of Prashanthi Nilayam, the current ashram, began in 1948 and was completed in 1950. In 1957 Sathya Sai Baba went on a North Indian temple tour. In 1954, Sathya Sai Baba established a small free General Hospital in the village of Puttaparthi.

In 1963, Sathya Sai Baba suffered a stroke and four severe heart attacks. It is believed by some that he healed himself of these, and on recovering announced that he would be reborn as Prema Sai Baba in the state of Karnataka. He stated, "I am Siva-Sakthi, born in the gothra (lineage) of Bharadwaja, according to a boon won by that sage from Siva and Sakthi. Siva was born in the gothra of that sage as Sai Baba of Shirdi; Siva and Sakthi have incarnated as Myself in his gothra now; Sakthi alone will incarnate as the third Sai (Prema Sai Baba) in the same gothra in Mandya district of Karnataka State." It has been claimed that Sai Baba would be born again eight years after his death at the age of 96.

On 29 June 1968, Sathya Sai Baba made his first and only trip overseas, to Uganda. During a discourse in Nairobi, Sathya Sai Baba stated, "I have come to light the lamp of Love in your hearts, to see that it shines day by day with added luster. I have not come on behalf of any exclusive religion. I have not come on a mission of publicity for a sect or creed or cause, nor have I come to collect followers for a doctrine. I have no plan to attract disciples or devotees into my fold or any fold. I have come to tell you of this unitary faith, this spiritual principle, this path of Love, this virtue of Love, this duty of Love, this obligation of Love." In 1968, he established Dharmakshetra or Sathyam Mandir in Mumbai.

In 1973, he established Shivam Mandir in Hyderabad. On 19 January 1981, in Chennai he inaugurated the Sundaram Mandir. In March 1995 he started the water project to provide drinking water to 1.2 million people in the drought-prone Rayalaseema region in Anantapur. In 2001 Sathya Sai Baba established another free Super Speciality hospital in Bangalore to benefit the poor. In April 1999 he inaugurated the Ananda Nilayam Mandir in Madurai, Tamil Nadu.

After 2005 Sathya Sai Baba used a wheelchair and his failing health forced him to make fewer public appearances. In 2006 he suffered a fractured hip when a student standing on an iron stool slipped and both the boy and stool fell on Sathya Sai Baba. After that, he gave darshan from a car or his porte chair.

Sathya Sai Baba was admitted to a hospital at Prashantigram at Puttaparthi on 28 March 2011 following respiration-related problems. After many days of hospitalisation, during which his condition progressively deteriorated, he died on 24 April at 7:40 IST. His funeral is scheduled to be held 27 April. Many of his devotees, some of whom had held vigil outside the hospital for many days, gathered around the hospital causing police to be concerned about a breakdown in law and order. Police resorted to lathicharging the huge crowds. More police were expected to be deployed for his funeral.

His body is to lie in state for two days. Karnataka declared 25 and 26 April as days of mourning and Andhra Pradesh declared 25, 26 and 27 April as days of mourning. The government of Karnataka is also organising chartered buses to Puttaparthi. Many of his devotees also payed tribute at a temple. Political reactions were swift with Prime Minister Manmohan Singh and opposition leader Lal Krishna Advani offering their condolences. Lalu Prasad Yadav and southern politicians such as the Karnataka Chief Minister B. S. Yeddyurappa, Tamil Nadu Chief Minister M. Karunanidhi, former chief minister J. Jayalalitha and Andhra Pradesh Chief Minister N. Kiran Kumar Reddy also offered their condolences. Others who reacted to his death included Sachin Tendulkar, who canceled his birthday celebrations, although he did play an IPL cricket match in Hyderabad on the day though he refrained from referring to Baba's death.

The Hindu newspaper reported that Sri Sathya Sai Baba's propagation of spiritualism and preaching of Hindu philosophy never came in the way of his commitment to secular beliefs.

Sathya Sai Baba said that his followers do not need to give up their original religion, saying "my objective is the establishment of sanatana dharma, which believes in one God as propitiated by the founders of all religions. So none (sic)has to give up his religion or deity."

Internationally, Sathya Sai Baba devotees gather daily or weekly on Sundays and/or Thursdays to sing group devotional songs, prayer, spiritual meditation, service to the community (Seva), and to participate in "Education in Human Values" (SSEHV) known as "Bal Vikas" (Blossoming of the Child), that can also be described as Sai Sunday School.

A primary aspect of Baba's teachings is the spiritual benefit of darshan for his students. At that time, Sai Baba may interact with people, accept letters, materialize and distribute vibhuti (sacred ash) or call groups or individuals for interviews. Devotees consider it a great privilege to have an interview and sometimes a single person, group or family will be invited for a private interview. There is no published formal doctrine or set of rules for the Sai Baba movement.

Puttaparthi, where Sathya Sai Baba was born and lived, was originally a small remote South Indian village in Andhra Pradesh. Now there is an extensive university complex, a speciality hospital, Chaitanya Jyoti (a world-religions museum that has won several international awards for design), a Planetarium, a railway station, a hill-view stadium, an administrative building, an airport, an indoor sports stadium and more. High ranking Indian politicians, like the former President Dr. A. P. J. Abdul Kalam, former Prime Minister Atal Bihari Vajpayee, Andhra Pradesh former Chief Minister Konijeti Rosaiah and Karnataka Chief Minister B. S. Yeddyurappa have been official guests at the ashram in Puttaparthi. On Sathya Sai Baba's 80th birthday celebration, it was reported that well over a million people attended, including 13,000 delegates from India and 180 other countries.

Sathya Sai Baba resided much of the time in his main ashram called Prashanthi Nilayam (Abode of Highest Peace) at Puttaparthi. In the hot summer he used to leave for his other ashram, called Brindavan, in Kadugodi, Whitefield, a town on the outskirts of Bangalore. Occasionally he visited his Sai Shruti ashram in Kodaikanal.

Sathya Sai Baba established three primary mandirs (spiritual centres) in India. The first mandir, founded in Mumbai in 1968, is referred to as either "Dharmakshetra" or "Sathyam". The second centre, established in Hyderabad in 1973, is referred to as "Shivam". The third centre, inaugurated on 19 January 1981 in Chennai, is referred to as "Sundaram".

Sathya Sai Baba supported a variety of free educational institutions, hospitals, and other charitable works in over 166 countries. The Sri Sathya Sai Institute of Higher Learning (now changed to Sri Sathya Sai University) in Prashanthi Nilayam is the only college in India to have received an "A++" rating by the National Assessment and Accreditation Council (an autonomous body established by the University Grants Commission). Sri Sathya Sai University for which Baba is the Chancellor, has three campuses, one at Puttaparthi for men, one at Whitefield, Bangalore for men and one at Anantapur for women.[ His charity supports an institute for Indian classical music called the Sri Sathya Sai Mirpuri College of Music. Baba's educational institutions aim to impart character education along with excellence in academics with emphasis on human values and ethics.

Sathya Sai Baba chaired the Muddenahalli-Sathya Sai Loka Seva School and Sri Sathya Sai Loka Seva Trust Educational Institutions in Muddenahalli-Kanivenarayanapura regions. In addition, a Sathya Sai Baba University and Medical School as well as a world class hospital and research institute are being constructed on over 200 acres (0.81 km2) to serve the destitute population. Baba said that the campus will be modeled after Puttaparthi and will infuse spirituality with academics.


The Sri Sathya Sai Institute of Higher Medical Sciences in Puttaparthi is a 220 bed facility that provides free surgical and medical care and was inaugurated by Prime Minister Narasimha Rao on 22 November 1991. The Sri Sathya Sai Institute of Higher Medical Sciences in Bangalore is a 333 bed hospital meant to benefit the poor. The hospital was inaugurated on 19 January 2001 by Prime Minister Atal Behari Vajpayee. The hospital has provided free medical care to over 250,000 patients.

The Sri Sathya Sai General Hospital was opened in Whitefield, Bangalore, in 1977 and provides complex surgeries, food and medicines free of cost. The hospital has treated over 2 million patients.

The Sri Sathya Sai Central Trust runs several general hospitals, two specialty hospitals, eye hospitals and mobile dispensaries and conducts medical camps in rural and slum areas in India. The Trust has also funded several major drinking water projects. One project completed in 1996 supplies water to 1.2 million people in about 750 villages in the drought-prone Anantapur district in Andhra Pradesh. The second drinking water project, completed in 2004, supplies water to Chennai through a rebuilt waterway named "Sathya Sai Ganga Canal". Tamil Nadu Chief Minister M. Karunanidhi praised the Chennai water project and Sai Baba's involvement. Other completed water projects include the Medak District Project benefiting 450,000 people in 179 villages and the Mahbubnagar District Project benefitting 350,000 people in 141 villages. In January 2007, the Sri Sathya Sai Central Trust said it would start a drinking water project in Latur, Maharashtra. In 2008, 2 million people in the state of Orissa were affected by floods. As a relief measure, Sri Sathya Sai Seva Organization, has built 699 houses as a part of their first phase in 16 villages by March 2009.


Sathya Sai Baba's Educare program seeks to found schools throughout the world with the goal of educating children in the five human values. According to the Sai Educare site, schools have been founded in 33 countries, including Australia, Mexico, the United Kingdom and Peru. The Times of Zambia states, "The positive influence of Sathya Sai is unprecedented in the annals of education in Zambia. Sai Baba's education ideals as embodied in his human values-based approach in education are an eye opener to educationists in Zambia."

In Canada, the Fraser Institute, an independent Canadian research and educational organization, ranked the Sathya Sai School of Canada as one of the top 37 elementary schools in Ontario. The Sathya Sai School scored a perfect 10 out of 10 in the Institute's overall rating for academic performance.

On 23 November 1999, the Department of Posts, Government of India, released a postage stamp and a postal cover in recognition of the service rendered by Sathya Sai Baba in addressing the problem of providing safe drinking water to the rural masses.

On 23 November 2001, the digital radio network Radio Sai Global Harmony was launched through the World Space Organization, United States. Dr Michael Oleinikof Nobel (distant relative to Alfred Nobel and one of the patrons for the radio network) said that the radio network would spread Sathya Sai Baba's message of global harmony and peace.

In January 2007, an event was held in Chennai Nehru stadium organised by the Chennai Citizens Conclave to thank Sathya Sai Baba for the 200 crore water project which brought water from the River Krishna in Andhra Pradesh to Chennai city. Four chief ministers attended the function.

Devotees say they have observed Sathya Sai Baba manifesting vibuti (holy ash), and sometimes food and "small objects" such as rings, necklaces and watches. In some books, magazines, filmed interviews and articles, Sathya Sai Baba's followers report miracles of various kinds that they attribute to him. The first ever record of Baba's miracles by a foreigner was made by Howard Murphet in his book, Sai Baba – Man Of Miracles. Devotees have said that objects have appeared spontaneously in connection with pictures and altars of Sathya Sai Baba. Sathya Sai Baba's devotees believe that he relieves his devotees by transferring their pain to himself.

Internationally, devotees report that vibuti, kumkum, turmeric powder, holy water, Shiva lingas, statues of deities (brass and gold), sugar candy, fruits, herbs, amrita (a fragrant, nectar-like honey), gems, colored string, writings in ash and various other substances spontaneously manifest and materialize on the walls, furniture, pictures and altars of Sathya Sai Baba.

The retired Icelandic psychology professor Erlendur Haraldsson wrote that he did not get Sathya Sai Baba's permission to study him under controlled circumstances, but that he investigated the guru's alleged miracles and manifestations through interviews with devotees and ex-devotees. Some of the reported miracles included levitation (both indoors and outdoors), bilocation, physical disappearances, changing granite into sugar candy, changing water into another drink, changing water into gasoline, producing objects on demand, changing the color of his gown while wearing it, multiplying food, healing acute and chronic diseases, appearing in visions and dreams, making different fruits appear on any tree hanging from actual stems, controlling the weather, physically transforming into various deities and physically emitting brilliant light. Haraldsson wrote that the largest allegedly materialized object that he saw was a mangalsutra necklace, 32 inches long, 16 inches long on each side. Haraldsson wrote that some miracles attributed to Sathya Sai Baba resemble the ones described in the New Testament, but that although healings certainly figure in Sai Baba's reputation, his impression is that healings do not play as prominent a role in Sathya Sai Baba's activities as in those of Jesus.

Sathya Sai Baba has explained the phenomenon of manifestation as being an act of divine creation, but refused to have his materializations investigated under experimental conditions. In a 1974 discourse, he stated, "The optical sense cannot visualize the truth. It gives only false and fogged information. For example, there are many who observe my actions and start declaring that my nature is such and such."

In April 1976, H. Narasimhaiah, a physicist, rationalist and then vice chancellor of Bangalore University, founded and chaired a committee "to rationally and scientifically investigate miracles and other verifiable superstitions". Narasimhaiah wrote Sathya Sai Baba three letters that were widely publicized, in which he publicly challenged Baba to perform his miracles under controlled conditions. Sathya Sai Baba said that he ignored Narasimhaiah's challenge because he felt his approach was improper. Sathya Sai Baba further said about the Narasimhaiah committee, "Science must confine its inquiry only to things belonging to the human senses, while spiritualism transcends the senses. If you want to understand the nature of spiritual power you can do so only through the path of spirituality and not science. What science has been able to unravel is merely a fraction of the cosmic phenomena ..." Narasimhaiah's committee was dissolved in August 1977.

According to Erlendur Haraldsson, the formal challenge from the committee came to a dead end because of the negative attitude of the committee, and perhaps because of all the fanfare surrounding it. Narasimhaiah held the fact that Sathya Sai Baba ignored his letters to be one of several indications that his miracles are fraudulent. As a result of this episode, a public debate raged for several months in Indian newspapers.

Indian rationalist Basava Premanand stated, in a BBC documentary, that he had been investigating Sathya Sai Baba since 1968 and that, in his opinion, Sai Baba has faked materialisations. He sued Sai Baba in 1986 for violations of the Gold Control Act, citing Sathya Sai Baba's purported "materializations" of gold objects. When the case was dismissed, Premanand unsuccessfully appealed on the ground that claimed spiritual power is not a defense recognized in law.

A 1995 TV documentary Guru Busters, produced by filmmaker Robert Eagle for UK's Channel 4, Sathya Sai Baba was accused of faking his materializations. The clip from the film was mentioned in the Deccan Chronicle, on 23 November 1992, on a front page headline "DD Tape Unveils Baba Magic". However, Erlendur Haraldsson, a professor of psychology, in his book Modern Miracles stated that, on investigating the DD video, researchers did not find evidence of fake materialisation as claimed by Deccan chronicle. Wiseman took the video to a company which investigates corporate fraud. In spite of improving the graininess of the low quality video with enhanced filters and running it through advanced image processing systems, the DD video did not provide firm evidence of sleight of hand.

In 1998, British journalist Mick Brown stated in his book The Spiritual Tourist that Sathya Sai Baba's claim of "resurrecting" the American devotee Walter Cowan in 1971 was probably untrue. His opinion was based on letters from the attending doctors presented in the magazine Indian Skeptic, published by Basava Premanand, a skeptic and amateur magician. Brown also related, in the same book, his experiences with manifestations of vibuthi from Sathya Sai Baba's pictures in houses in London, which he felt were not fraudulent or the result of trickery. Brown wrote with regards to Sathya Sai Baba's claims of omniscience, that "skeptics have produced documentation clearly showing discrepancies between Baba's reading of historical events and biblical prophecies, and the established accounts."

In December 2000, the magazine India Today published a cover story about Sai Baba with allegations of fakery made by the magician P. C. Sorcar, Jr. Documentaries produced by the BBC and the Danish Broadcasting Corporation, analyzing videos of the supposed miracles, suggested that they can be explained as sleight of hand.

In his book Redemptive Encounters: Three Modern Styles in the Hindu Tradition, Lawrence A. Babb wrote; "Whover he is, he is certainly more than the mere parlour magician many of his critics claim that he is."

Sathya Sai Baba says of "miracles", "those who profess to have understood me, the scholars, the yogis, the pundits, the jnanis, all of them are aware only of the least important, the casual external manifestation of an infinitesimal part of that power, namely, the "miracles"! This has been the case in all ages. People may be very near (physically) to the Avathar (Avatar), but they live out their lives unaware of their fortune; they exaggerate the role of miracles, which are as trivial, when compared to my glory and majesty, as a mosquito is in size and strength to the elephant upon which it squats. Therefore, when you speak about these 'miracles,' I laugh within myself out of pity that you allow yourself so easily to lose the precious awareness of my reality."


The Vancouver Sun in 2001 reported that Sathya Sai Baba told his adherents not to browse the Internet due to allegations rapidly circulating on various Internet websites and in a few newspapers. In a 2000 public discourse, Sathya Sai Baba said, "These teachings (the Vedas) are highly sacred. Today people are ready to believe all that they see on television and internet but do not repose their faith in the Vedic declarations. Internet is like a waste paper basket. Follow the 'innernet,' not the internet."

In 2004, in the UK and internationally, the BBC aired a documentary titled The Secret Swami, in its series 'The World Uncovered'. One central theme of the BBC documentary was Alaya Rahm's sexual abuse allegations against Sathya Sai Baba. The documentary interviewed him together with Mark Roche, who had devoted 25 years of his life since 1969 to the movement and alleged abuse by him. A spokesman for the BBC told Asian Voice that the documentary had gone to great lengths to be balanced and fair, and that the story was one of a crisis and ultimately a betrayal of faith. Another documentary, Seduced By Sai Baba, carried interviews of abuse allegations. It was produced by Denmark's national television and radio broadcast company, Denmarks Radio (DR).

During an interview with Asian Voice magazine Ashok Bhagani, a trustee of the Sai Organization in the UK, said that the allegations in the Secret Swami documentary were baseless. Bhagani said that devotees never meet Sai Baba alone.

In an article for The Pioneer on March 31, 2009, Sandhya Jain states that neither Sathya Sai Baba, nor any organizations associated with him, have been charged or convicted with sexual abuse or any other crime in a court of law. Alaya Rahm filed a lawsuit against the Sathya Sai Baba Society in the Superior Court of California on January 6, 2005, but withdrew his lawsuit on April 7, 2006 after indications that his challenge lacked merit. The case was dismissed 'with prejudice', meaning it cannot be filed for the same claims again. The Pioneer also noted that no offers of monetary settlement were paid to Alaya Rahm.

Devotee Bill Aitken was quoted by The Week as saying that Sathya Sai Baba's reputation has not been harmed by the negative stories published about the guru. He said that the more detractors rail against Sathya Sai Baba, the more new devotees went to see him.

In the article Divine Downfall, published in the Daily Telegraph, Anil Kumar, the ex-principal of the Sathya Sai Educational Institute said that he believed that the controversy is part of Baba's divine plan and that all great religious teachers had to face criticism during their lives. Anil Kumar also said that allegations have been leveled at Sathya Sai Baba since childhood, but with every criticism he becomes more and more triumphant.


In an official letter made public in December 2001, Atal Bihari Vajpayee (then Prime Minister of India), P.N. Bhagawati (Former Chief Justice of the Supreme Court of India), Ranganath Misra (Chair Person, National Human Rights Commissioner of India and Former Chief Justice of the Supreme Court of India), Najma Heptulla (President of the Inter-Parliamentary Union; UNDP Distinguished Human Development Ambassador) and Shivraj Patil (Member of Parliament, India; Formerly of the Lok Sabha & Union Minister) all signed a letter which stated as follows "We are deeply pained and anguished by the wild, reckless and concocted allegations made by certain vested interests and people against Bhagawan Sri Sathya Sai Baba. We would normally expect that responsible media would ascertain the true facts before printing such calumny – especially when the person is revered globally as an embodiment of love and selfless service to humanity. Since this professional ethic has not been observed by a section of the media, we have elected to go public with this signed statement."

The Times Of India on 26 December 2000 said that Sathya Sai Baba "lashed out at his detractors in a rare display of anger" while referring to criticism published in a magazine. The Times quoted him as saying, "Jesus Christ underwent many hardships, and was put to the cross because of jealousy. Many around him could not bear the good work he did and the large number of followers he gathered. One of his disciples, Judas, betrayed him. In those days there was one Judas, but today there are thousands. Just as that Judas was tempted to betray Jesus, the Judases of today, too, are bought out to lie. Jealousy was the motive behind the allegations levelled at him".

Sathya Sai Baba publicly responded to the allegations on 25 December 2000: "Some people out of their mean-mindedness are trying to tarnish the image of Sai Baba. I am not after name and fame. So, I do not lose anything by their false allegations. My glory will go on increasing day by day. It will never diminish even a bit if they were to publicize their false allegations in the whole world in bold letters. Some devotees seem to be perturbed over these false statements. They are not true devotees at all. Having known the mighty power of Sai, why should they be afraid of the 'cawing of crows'? One should not get carried away by all that is written on walls, said in political meetings or the vulgar tales carried by the print media."
src:wikipedia



Bookmark and Share

Sunday, April 10, 2011

Batukeshwar Dutt: an Indian revolutionary and a freedom fighter, a close associate of freedom fighters Chandrashekhar Azad and Bhagat Singh, Hindustan Socialist Republican Association, the Public Safety Bill & the Trade Dispute Bill, Bombs in the Assembly, Trial, Last Days of Batukeshwar Dutt



Batukeshwar Dutt was an Indian revolutionary and a freedom fighter in the early 1900s. He is best known for having exploded a few bombs, along with Bhagat Singh, in the Central Legislative Assembly in New Delhi on 8 April 1929. After they were arrested, tried and imprisoned for life, he and Bhagat Singh initiated a historic hunger strike protesting against the abusive treatment of Indian political prisoners, and eventually secured some rights for them. He was a member of the Hindustan Socialist Republican Association.

Batukeshwar Dutt, also known as B.K. Dutt, Battu and Mohan, son of Goshtha Bihari Dutt, was born on 18 November 1910 in the village Oari in Nani Bedwan district, and lived also in Khanda and Mausu in Burdwan district in Bengal. He graduated from P.P.N. High School in Kanpur. He was a close associate of freedom fighters Chandrashekhar Azad and Bhagat Singh. He met Bhagat Singh in Kanpur in 1924. Working for the Hindustan Socialist Republican Association in Kanpur, he learned how to make bombs.


The British Government introduced the Public Safety Bill & the Trade Dispute Bill in the Central Legislative Assembly. They gave more power to the British Government and the police against Indian revolutionaries and freedom fighters. The bills were defeated in the Assembly by one vote. However, they were enacted by an ordinance, claiming that the ordinance was in the best interest of the public. To protest against this ordinance, the Hindustan Socialist Republican Association decided to explode a few bombs in the Central Legislative Assembly. Chandrashekhar Azad, the leader of that revolutionary movement, was not in favor of exploding bombs. However, others in the party persuaded Azad to accept Bhagat Singh's plan, and Azad selected Batukeshwar Dutt to accompany Bhagat Singh and throw the bombs in the Assembly.

On April 8, 1929, Bhagat Singh and Batukeshwar Dutt gained access to the visitors' gallery of the Assembly. At about 11 AM they raised the slogan "Inquilab Zindabad" [Long live the Revolution] and Batukeshwar Dutt threw two bombs onto the floor of certain areas of the Assembly which were vacant and not occupied by anyone. While the bombs were exploding, Bhagat Singh threw leaflets down where members of the Assembly were present. The leaflet included a statement that "It takes a loud sound to make the deaf hear." The bombs, as planned, did not kill or hurt anyone. This part of the plan, claimed by Bhagat Singh and Batukeshwar Dutt during their trial, was substantiated both by British forensic investigators, who confirmed that the bombs were not powerful enough to cause any injury or kill anyone, and by the fact that the bombs were thrown away from the people on the floor. Bhagat Singh and Batukeshwar Dutt quietly courted arrest after the incident. They were famously defended by M. Asaf Ali, but were both sentenced to Transportation for Life on June 12, 1929. by the day.

Along with Bhagat Singh, Batukeshwar Dutt was tried in the Central Assembly Bomb Case, and was sentenced in 1929 to life imprisonment by the Sessions Judge of Delhi under Section 307 of the Indian Penal Code & Section 4 of the Explosive Substances Act. He was deported to the Cellular Jail in Andaman which was infamously known as Kala Pani (Black Waters). He also faced trial in the Lahore Conspiracy Case but was found not guilty. He participated in the two historic hunger strikes in the Cellular Jail during May 1933 and July 1937. Batukeshwar Dutt was repatriated to the mainland in 1937, and was later released from the Bankipur Jail in Patna in 1938.


After his release from prison Batukeshwar Dutt contracted tuberculosis. He nonetheless participated in the Quit India Movement of Mahatma Gandhi and was again jailed for four years. After India gained independence, he married Anjali in November 1947. It is sad that independent India did not accord him any recognition, and he spent his remaining life in penury away from political limelight, a forgotten hero. Batukeshwar Dutt outlived all his comrades and died on 20 July 1965 in the AIIMS in Delhi after his long illness. He was cremated in Hussainiwala near Firozepur in Punjab where the bodies of his comrades Bhagat Singh, Rajguru and Sukhdev were also cremated many years ago. He was survived by his only daughter, Mrs. Bharti Bagchi, in Patna where his house was situated in the Jakkanpur area.

The BK Dutt [residential] Colony in New Delhi is named after Batukeshwar Dutt BOOK- famous writer Anil verma wrote a book Batukeshwar Dutt: Bhagat singh ke sahyogi released on Dutt's birth centenary published by Govt. of India's publication national book trust, its first book on BK Dutt in any language. This is quite unfortunate & a matter of shame that Indian Government has not released even a postal stamp on this unsung Hero till date.
src:wikipedia
Bookmark and Share

Wednesday, April 6, 2011

Anna Hazare; an Indian social activist, the development of Ralegan Siddhi, Lokpal Bill movement, Awards given to Anna Hazare



Dr.Kisan Baburao Hazare, popularly known as Anna Hazare, is an Indian social activist who is especially recognized for his contribution to the development of Ralegan Siddhi, a village in Ahmednagar district, Maharashtra, India and his efforts for establishing it as a model village, for which he was awarded the Padma Bhushan by Govt. of India, in 1992. On April 5, 2011, he has started a fast unto death to make a pressure on union government to enact a law on Lokpal that deals with corruption in public offices.

Anna Hazare was born at Bhingar on 15th June, 1938. He was the eldest grandchild in the family and had his primary school education at Bhingar. During the 1962 Chinese Aggression, Anna responded to a call to join the army. Anna signed up and after due training was assigned to the army supply corps as a driver of a supplies truck. It was between 1962 and the Indo-Pakistan war of 1965 that Anna Hazare was overcome by the urge to seek meaning in life.

In 1965, while on active duty reading supplies to the front during the war near Khemkaran in the Lahore sector, the supplies convoy Hon. Anna Hazare was with, was attacked by a couple of enemy salore Jets leaving most people dead or grievously injured. The vehicle being driven by Hon. Anna Hazare was severely hit, the Jawan (soldier) sitting next to him had his legs blown off. Apart from a sharpnel piece grazing his forehead, Anna Hazare was miraculously unharmed. On thinking about this incident a while later he took this incident to mean that he had been given a new lease of life to spend it in the service of the Country's poor. He made it his life's mission to follow this tenet lucidly expounded by Swami Vivekanand.

Anna opted for voluntry retirement, and armed with a modest pension returned to his native Ralegan Siddhi to serve his community. He resolved not to marry and would start a family for that would have only bound him to family responsibilities of keeping the Kitchen fires well tended to. But he was never able to rid himself of family bonds. Instead of the couple of children his family would have been limited to he was now responsible for the whole community his true family. When he returned to Ralegan in August 1975, he found that there were 35-40 illicit liquor stills operating in the village . Because of little rain, agriculture output was low and hence some people per force turned to this business. He began his activities with the rehabilitation of this structure out of his own provident fund and the gratuity receipts amounting to about Rs.20,000. He knew that a Mandir is always regarded as a sacred place by the villagers and it would be the right place to bring the people together.
Anna Hazare was arrested in 1998 when a defamation suit was filed against him by then Maharashtra Social Welfare minister Babanrao Golap. He was released following public uproar.

In 2011, Anna Hazare led a movement for passing a stronger anti-corruption Lokpal (ombudsman) bill in the Indian Parliament. As a part of this movement, N. Santosh Hegde, a former justice of the Supreme Court of India and Lokayukta of Karnataka, Prashant Bhushan, a senior lawyer in the Supreme Court along with the members of the India Against Corruption movement drafted an alternate bill, named as the Jan Lokpal Bill (People's Ombudsman Bill) with more stringent provisions and wider power to the Lokpal (Ombudsman). Hazare decided to start a fast upto death from 5 April 2011 at Jantar Mantar in Delhi, to press for the demand to form a joint committee of the representatives of the Government and the civil society to draft a new bill with more stronger penal actions and more independence to the Lokpal and Lokayuktas (Ombudsmen in the states), after his demand was rejected by the Prime Minister of India Dr. Manmohan Singh.

The movement attracted attention very quickly through various media. It has been reported that thousands of people joined to support Mr. Hazare's effort. Almost 150 people are reported to join Mr. Hazare in his fast. He said that he would not allow any politician to sit with him in this movement. Many social activists including Medha Patkar, Arvind Kejriwal and former IPS officer Kiran Bedi have lent their support to Hazare's hunger strike and anti-corruption campaign.

This movement has also been joined by many people providing their suppport in Internet social media such as twitter and facebook. Many celebrities like Shekhar Kapur, Siddharth Narayan,Anupam Kher, Madhur Bhandarkar, Pritish Nandy, Prakash Raj,Aamir Khan showed their public support through twitter.

Awards:
1. Padmashree award by government of India in the year 1990
2. Indira Priyadarshini Vrikshamitra award, by government of India on November 19, 1986 from the hands of Prime Minister of India Rajiv Gandhi.
3. Krishi Bhushana award by Maharashtra government in 1989.
4. Felicitation by Ahmednagar Municipal Corporation 15 January 1987
5. Felicitation by Pune Municipal Corporation.
6. On April 15, 2008, Kisan Baburao Hazare received the World Bank's 2008 Jit Gill Memorial Award for Outstanding Public Service: "Hazare created a thriving model village in Ralegan Siddhi, in the impoverished Ahmednagar region of Maharashtra state, and championed the right to information and the fight against corruption."
src:wikipedia
Bookmark and Share

Sunday, April 3, 2011

Vikram Samvat, a calendar established by Indian emperor Vikramaditya, a popularly used calendar in India and the official calendar of Nepal, the Kalakacharya Kathanaka


Kalakacharya and the Saka King (Kalakacharya Katha-Manuscript,Prince of Wales Museum, Mumbai

Vikram Samvat (Bikram Sambat, Vikram Samvat or Vikram Samwat,) is the calendar established by Indian emperor Vikramaditya. It is a popularly used calendar in India and the official calendar of Nepal.

The Vikrama Samvat was founded by the emperor Vikramaditya of Ujjain following his victory over the Sakas in 56 BCE, although it is popularly (and incorrectly) associated with the subsequent king Chandragupta Vikramaditya. It is a lunar calendar based on ancient Hindu tradition (see Hindu calendar and Vedic time keeping). The Vikram Samvat calendar is 56.7 years ahead (in count) of the solar Gregorian calendar. For example, the year 2056 BS began in CE 1999 and ended in CE 2000. In Northern India the calendar starts with the first day after the new moon in the month Chaitra, which usually falls in March/April in the Gregorian calendar. Again in Western India the same era begins with the first day after the new moon in the month of Kartika which usually falls in October and November in the Gregorian calendar. In Nepal, it begins in mid-April and marks the start of the solar new year.

In India, Saka Calendar is officially used but interestingly in the Hindi version of Preamble of The Constitution of India, the date of adoption of constitution 26 Nov 1950 is presented in Vikram Samvat (Margsheersh Shukla Saptami Samvat 2006 ).

This calendar derives its name from the original king Vikramaditya of Ujjain. After the rise of the Rana oligarchs in Nepal, Vikram Sambat came into unofficial use along with the official Shaka Sambat for quite some time. They discontinued Shaka Sambat in its 1823rd year and replaced it with Vikram Samwat for official use since then to date. Vikram Sambat came into official use in its 1958th year. The calendar is widely in use in western India, where it is known as the Vikram Samvat.

The date is supposed to mark the victory of king Vikramaditya over the Sakas, who had invaded Ujjain. To the new era was established to commemorate this event. Alternatively, it is thought to correspond to the Azes era, of the Indo-Scythian king Azes I.

The story is described in "Kalakacharya Kathanaka", a much later work by a Jain sage called Mahesara Suri (Probably circa 12th century CE). The Kathanaka (meaning, "an account") tells the story of a famed Jain monk Kalakacharya. It mentions that Gardabhilla, the then powerful king of Ujjain, abducted a nun called Sarasvati who was the sister of the monk. The enraged monk sought help of the Saka ruler, a "Sahi", in Sakasthana. Despite heavy odds (but aided by miracles) the Saka king defeated Gardabhilla and made him a captive. Sarasvati was repatriated. Gardabhilla himself was forgiven though. The defeated king retired to the forest where he was killed by a tiger. His son, Vikramaditya, being brought up in the forest, had to rule from Pratishthana (in modern Maharashtra). Later on Vikramaditya invaded Ujjain and drove away the Sakas. To commemorate this event he started a new era called the Vikrama era. This story seems to be a jumbled one, as the original Vikramaditya began his rule from Ujjain and not from Pratishthana. The Ujjain calendar started around 56 BCE to 58 BCE, and the subsequent Shalivahan Saka calendar was started in 78 A.D. at Pratishthan.

The traditional New Year of Bikram Samwat is one of the many festivals of Nepal, marked by parties, family gatherings, the exchange of good wishes and participation in rituals to ensure good fortune in the coming year. It occurs in mid-April each year and coincides with the traditional new year in Assam, Bengal, Burma, Cambodia, Kerala, Manipur, Orissa, Punjab, Sri Lanka, Tamil Nadu and Thailand.

In addition to Nepal, the Bikram Sambat calendar are also recognized in northern India, eastern India, and in Gujarat and Maharashtra among Hindus. In Buddhist communities, the month of Baishakh is associated with Vesak, known as Visakah Puja or Buddha Purnima in Nepal, India and Bangladesh, Visakha Bucha in Thailand, Waisak in Indonesia and Wesak in Sri Lanka and Malaysia. It commemorates the birth, Enlightenment and passing of Gautama Buddha on the one historical day, the first full moon day in May, except in a leap year when the festival is held in June. Although this festival is not held on the same day as Pahela Baishakh, the holidays typically fall in the same month (Baishakh) of the Bengali, Hindu, and Theravada Buddhist calendars, and are related historically through the spread of Hinduism and Buddhism in South Asia.

No. Name            North Indian languages    Days
1     Vaishakh        वैशाख or बैसाख             30 / 31
2     Jyeshtha          ज्येष्ठ or जेठ                31 / 32
3     Aashadh         आषाढ़                           31 / 32
4     Shraawan        श्रावण or सावन            31 / 32
5     Bhadrapad      भाद्रपद or भादो             31 / 32
6     Ashvin             आश्विन                       30 / 31
7     Kartik             कार्तिक                         29 / 30
8     Aghrahaayan   अग्रहायण or अगहन     29 / 30
9     Paush              पौष or पुष/पूस             29 / 30
10   Margsheersh    मार्गशीर्ष or माघ          29 / 30
11   Phalgun           फाल्गुन or फागुन         29 / 30
12   Chaitra           चैत्र or चैत                     30 / 31
src:wikipedia
Bookmark and Share

Monday, March 28, 2011

The Konkan, the Konkan Coast or Karavali, the Konkanis, the Tuluvas, the Sahyadri Mountain range, the Gangavali River, the Mayura River, the towns of Gokarn, Guhagar, Honavar, and Karwar fall

The Konkan, also called the Konkan Coast or Karavali, is a rugged section of the western coastline of India from Raigad to Mangalore. The sapta-Konkan is a slightly larger region described in the Skanda-purana.

Konkan Division is also one of six administrative sub-divisions of the state of Maharashtra, comprising its coastal districts.
Residents of Konkan and their descendants are called Konkanis. The name may also refer specifically to the Konkani people, ethnic group of the region; most of whom speak the Konkani language. Besides the Konkanis the other major ethnic group are the Tuluvas, mostly living the districts of South Canara and Udupi of Karnataka state.In North Canara district Kannada is also widely spoken. The Sanskrit term Konkanastha, means "Resident of Konkan".
The precise definition of Konkan varies, but most include Maharashtra's districts of Raigad, Mumbai, Thane, Ratnagiri and Sindhudurg, the state of Goa, and the Uttar Kannada, Udupi and Dakshina Kannada districts of Karnataka.


The sapta-Konkan as depicted in Skanda-purana stretches from Maharashtra to Karnataka . This is actually logical since there are a lot of similarities in the food-habits (rice and fish), crops cultivated (rice, mangoes, cashews and jackfruit) and the physique (tall and well-built) of people dwelling in this area.


The Sahyadri Mountain range ("Western Ghats") forms the eastern boundary of the Konkan, and the Arabian Sea marks the western boundary. The southern boundary is the Gangavali River. The Mayura River forms the northern boundary.
The Gangavali flows in the district of North Canara ("Uttara Kannada") in present-day "Karnataka State"; the cis-Gangavali portion (seen from Bombay) of this district is the southern-most part of the Konkan. The towns of Gokarn, Guhagar, Honavar, and Karwar fall within the Konkan.
The exact identity of the Mayura River, the northern limits of the historic Konkan, is indeterminate.

src:wikipedia/mumbaihangout
Bookmark and Share

Tuesday, March 22, 2011

Shitala Mata; a Hindu goddess widely worshipped in North India, Nepal, Bangladesh and Pakistan as the pox-goddess, The most important festival dedicated to Shitala Mata, Sheetala Ashtami, Video of Shitla Mata Aarti - Amarnath Pujari


 Shitala Mata (Sheetala Devi), also called Sitala Mata, is a Hindu goddess widely worshipped in North India, Nepal, Bangladesh and Pakistan as the pox-goddess. Shitala Mata literally means the cool Goddess.

In Hinduism, Goddess Shitala, or Sheetala Mata, is considered an aspect of Shakti. Popularly she is the Hindu goddess of small pox in North India and is known to spread the dreaded disease and cure it. In rural India, she is also considered as an incarnation of Goddess Parvati and Durga, which are two forms of Shakti. Goddess Shitala is popular as Mariamman in Tamil Nadu. She is undoubtedly one of the most popular rural deities and her origin can be traced to the days of Nature Worship.


Shitala Mata is worshipped under different names all through the subcontinent. Śītalā Mata is more often called mā or āmmā (‘mother’) and is worshipped by Hindus, Buddhists, Christians and tribal communities. The goddess is mentioned in early Tantric and Purāṇic literature and her later appearance in vernacular texts (such as the Bengali 17th century Śītalā-maṅgal-kāvyas, ‘auspicious poetry’) has contributed to strengthen her role in village Hinduism. Śītalā is worshipped as a protector.

Shitala Mata is primarily popular among the people of North India and the Indian diaspora. In some traditions she is identified with an aspect of Parvati, the consort of Shiva. Ferrari (2009: 146-147) reports that Shitala Mata is addressed with the following titles:

The names implying a maternal condition: Mā, Ammā, Āi, Padmāvatī Mā (Mother [born from] a lotus], Choṭi Mā (Small Mother), Baṛī Mā (Great Mother) and Moṭi Mā (Pearl Mother);
The names implying a relation with a particular season: Vasanta Rāy (Queen of Vasanta), Vasanta Buṛī (the Beldam of Vasanta) and – among Munda speaking tribes – Māgh-boṅga (Spirit of Māgh);
Honorific titles: Ṭhākurāṇī (Notrê Dame), Jāgrānī (Queen of the World), Karuṇamāyī ([She who is] Full of Mercy), Maṅgalā (the Auspicious One), Bhagavatī (the Blessed One), Dayāmāyī ([She who is] Full of Grace).

According to Puranas, Shitala Mata, the cooling one, was created by Lord Brahma. She was promised by Brahma that she will be worshipped as a Goddess on earth but she should carry the seeds of lentils. In folktales in North India, the lentil is ‘Urad dal.’ She then asked for a companion and she was directed to Lord Shiva, who blessed her and created Jvara Asura (the fever demon). It is said that he was created from the sweat of Lord Shiva.

Shitala Mata and Jvara Asura remained in Devaloka along with other gods and goddess. They used a donkey to transport the lentils to wherever they went. But the lentil seeds one day turned into smallpox germs and start to spread the disease among gods and goddesses. Finally, fed up with Goddess Shitala Mata, gods asked her to go and settle in heaven where she will be worshipped. Shitala Mata and Jvara Asura came down to earth and started hunting for a place to stay.

They went to the court of King Birat, an ardent devotee of Shiva. He agreed to worship her and give a place in his kingdom but she will not get the respect given to Shiva. An angry Shitala Mata demanded supremacy over all other gods and when King Birat did not budge. She spread different kinds of pox on the land and finally, the King had to agree to her wishes. Soon the disease and all its after effects were miraculously cured.

The most important festival dedicated to her takes place in Chaitra month, the Ashtami day after Purnima (full moon) in the month is observed as Sheetala Ashtami. There are famous temples dedicated to Shitala Devi in Haryana, Punjab, Rajasthan, Himachal Pradesh, Uttarakhand, Uttar Pradesh and Bihar.

The role of Shitala Mata in South India is taken by the goddess Mariamman, whom is worshipped by the Dravidian-speaking people in the Subcontinent and abroad (i.e. in the West but particularly in Malaysia, Indonesia, Bali)

The worship of Shitala Mata is conducted by both Brahmins and low caste pujaris. She is primarily worshipped in the dry seasons of winter and spring.

Shitala Mata is accompanied by Jvarāsura, the fever demon, Olāi Caṇḍi/ Olāi Bibi, the goddess of cholera, the Cauṣaṭṭī Rogas, the sixty-four epidemics, Gheṇṭukarṇa, the god of skin diseases, and Raktāvatī, the goddess of blood infections. Śītalā Mata is represented as a young maiden crowned with a winnowing-fan, riding an ass, holding a short broom (either to spread or dust off germs) and a pot full of pulses (the viruses) or cold water (a healing tool). Among low-caste Hindus and tribal communities, she is eugenically represented with slab-stones or carved heads. Sometimes, she is said to be carrying a bunch of neem (Azadirachta indica) leaves, an ancient Ayurveda's medicinal herb that is very much an effective remedy to most skin diseases even today.
src:wikipedia/Hindu Blog

Bookmark and Share

Friday, March 18, 2011

Chaitanya Mahaprabhu; A Hindu saint and social reformer in eastern India, the Vaishnava school of Bhakti yoga, philosophy of the Bhagavata Purana and Bhagavad Gita, Sri Chaitanya Mahaprabhu's life, Identity, Teachings, tradition, influences on Hinduism, cultural legacy in Bengal and Odisha







Chaitanya Mahaprabhu (1486–1534) was a Hindu saint and social reformer in eastern India (specifically present-day Bangladesh and states of West Bengal, Bihar, Jharkhand and Orissa of India) in the 16th century, believed by followers of Gaudiya Vaishnavism to be the full incarnation of Lord Krishna. Sri Krishna Chaitanya was a notable proponent for the Vaishnava school of Bhakti yoga (meaning loving devotion to Krishna/God) based on the philosophy of the Bhagavata Purana and Bhagavad Gita. Specifically he worshipped the forms of Radha and Krishna and popularised the chanting of the Hare Krishna maha mantra and has composed Siksastakam in Sanskrit. His line of followers, known as Gaudiya Vaishnavas, revere him as an avatar of Krishna in the mood of Radharani who was prophesised to appear in the later verses of the Bhagavata Purana.

He was also sometimes referred to by the names Gaura (Sanskrit for golden one) due to his light skin complexion, and Nimai due to his being born underneath a Neem tree. There are numerous biographies available from the time giving details of Chaitanya's life, the most prominent ones being the Chaitanya Charitamrita of Krishnadasa Kaviraja Goswami and the earlier Chaitanya Bhagavata of Vrindavana Dasa[8] (both originally written in the Bengali language but now widely available in English and other languages) and the Chaitanya Mangala, written by Lochana Dasa.

Sri Chaitanya and Nityananda, is shown performing a 'kirtan' in the streets of Nabadwip, Bengal.

According to the biography, Chaitanya Charitamrita, Nimäi appeared on the full moon night of February 18, 1486, at the time of a lunar eclipse. His parents named him 'Vishvambhar' - He was born in a Odia Brahmin family settled in Bengal, He was the second son of Jagannath Mishra and his wife Sachi Devi who lived in the town of Nabadwip in Nadia, West Bengal. Chaitanya's ancestry is a contentious issue between the people of Odisha and West Bengal with Shree Chaitanya having family roots in Jajpur, Odisha, from where his grandfather, Madhukar Mishra had emigrated to nearby Bengal.

In his youth, Chaitanya Mahäprabhu was primarily known as an erudite scholar, whose learning and skills in argumentation in his locality were second to none. A number of stories also exist telling of Chaitanya's apparent attraction to the chanting and singing of Krishna's names from a very young age, but largely this was perceived as being secondary to his interest in acquiring knowledge and studying Sanskrit. When traveling to Gaya to perform the shraddha ceremony for his departed father Chaitanya met his guru, the ascetic Ishvara Puri, from whom he received initiation with the Gopala Krishna mantra. This meeting was to mark a significant change in Mahäprabhu's outlook and upon his return to Bengal the local Vaishnavas, headed by Advaita Ächärya, were stunned at his external sudden 'change of heart' (from 'scholar' to 'devotee') and soon Chaitanya became the eminent leader of their Vaishnava group within Nadia.

After leaving Bengal and receiving entrance into the sannyasa order by Keshava Bharati, Chaitanya journeyed throughout the length and breadth of India for several years, chanting the divine Names of Krishna constantly. He spent the last 24 years of his life in Puri, Odisha, the great temple city of Jagannäth. The Suryavanshi Hindu emperor of Odisha, Gajapati Maharaja Prataparudra Dev, regarded the Lord as Krishna's incarnation and was an enthusiastic patron and devotee of Chaitanya's sankeertan party. It was during these years that Lord Chaitanya is believed by His followers to have sank deep into various Divine-Love samādhi) and performed pastimes of divine ecstasy (bhakti).

According to beliefs of orthodox followers Caitanya Mahaprabhu united in himself three aspects: ecstatic devotee of Krishna, incarnation of chandrawali sakhi not Krishna himself in inseparable union with Radha. In fact, Shri Chaitanya Mahaprabhu was joint incarnation of chandrawali sakhi and kaliyuga because According to the hagiographies of 16th c. authors he has exhibited his Universal Form identical to that of Krishna on a number of occasions, notably to Advaita Ācārya and Nityānanda Prabhu.

Deities of Chaitanya Mahaprabhu (right) and Nityananda (left) at Radha-Krishna temple in Radhadesh, Belgium

Chaitanya has left one written record in Sanskrit called Siksastaka.

Chaitanya's epistemological, theological and ontological teachings are summarized as ten roots or maxims dasa mula:

1. The statements of amnaya (scripture) are the chief proof. By these statements the following nine topics are taught.

2. Krishna is the Supreme Absolute Truth.

3. Krishna is endowed with all energies.

4. Krishna is the ocean of rasa (theology).

5. The jivas (individual souls) are all separated parts of the Lord.

6. In bound state the jivas are under the influence of matter, due to their tatastha nature.

7. In the liberated state the jivas are free from the influence of matter, due to their tatastha nature.

8. The jivas and the material world are both different from and identical to the Lord.

9. Pure devotion is the practice of the jivas.

10. Pure love of Krishna is the goal.

11. Krishna is the only lovable blessing to be received.

Despite having been initiated in the Madhvacharya tradition and taking sannyasa from Shankara's tradition, Chaitanya's philosophy is sometimes regarded as a tradition of his own within the Vaishnava framework - having some marked differences with the practices and the theology of other followers of Madhvacharya.

Chaitanya Mahaprabhu is not known to have written anything himself except for a series of verses known as the Siksastaka, or "eight verses of instruction", which he had spoken, and were recorded by one of his close colleagues. The eight verses created by Mahaprabhu are considered to contain the complete philosophy of Gaudiya Vaishnavism in condensed form. Chaitanya requested a select few among his followers (who later came to be known as the Six Gosvamis of Vrindavan) to systematically present the theology of bhakti he had taught to them in their own writings. The six saints and theologians were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami, a nephew of brothers Rupa and Sanatana. These individuals were responsible for systematizing Gaudiya Vaishnava theology.

Narottama Dasa Thakur, Srinivasa Acarya and Syamananda Pandit were among the stalwarts of the second generation of Gaudiya Vaishnavism. Having studied under Jiva Goswami, they were instrumental in propagating the teachings of the Goswamis throughout Bengal, Odisha and other regions of Eastern India. Many among their associates, such as Ramacandra Kaviraja and Ganga Narayan Chakravarti, were also eminent teachers in their own right.

The festival of Kheturi, presided over by Jahnava Thakurani, the wife of Nityananda Prabhu, was the first time the leaders of the various branches of Chaitanya's followers assembled together. Through such festivals, members of the loosely organized tradition became acquainted with other branches along with their respective theological and practical nuances. Around these times, the disciples and descendants of Nityananda and Advaita Acharya, headed by Virabhadra and Krishna Mishra respectively, started their family lineages (vamsa) to maintain the tradition. The vamsa descending from Nityananda through his son Virabhadra forms the most prominent branch of the modern Gaudiya tradition, though descendants of Advaita, along with the descendants of many other associates of Chaitanya, maintain their following especially in the rural areas of Bengal. Gopala Guru Goswami, a young associate of Chaitanya and a follower of Vakresvara Pandit, founded another branch based in Odisha. The writings of Gopala, along with those of his disciple Dhyanacandra Goswami, have had a substantial influence on the methods of internal worship in the tradition.

From the very beginning of Chaitanya's bhakti movement in Bengal, Haridasa Thakur and others Muslim or Hindu by birth were the participants. This openness received a boost from Bhaktivinoda Thakura's broad-minded vision in the late 19th century and was institutionalized by Bhaktisiddhanta Sarasvati in his Gaudiya Matha in the 20th century. In the 20th century the teachings of Chaitanya were brought to the West by A.C. Bhaktivedanta Swami Prabhupada, a representative of Bhaktisiddhanta Sarasvati Thakura branch of Chaitanya's tradition. Bhaktivedanta Swami founded his movement known as The International Society for Krishna Consciousness (ISKCON) to spread Chaitanya's teachings throughout the world. Saraswata gurus and acharyas, members of the Goswami lineages and several other Hindu sects which revere Chaitanya Mahaprabhu, including devotees from the major Vaishnava holy places in Mathura District, West Bengal and Odisha, also established temples dedicated to Krishna and Chaitanya outside India in the closing decades of the 20th century. In the 21st century Vaishnava bhakti is now also being studied through the academic medium of Krishnology in a number of academic institutions.

In addition to his deep influences on Hinduism, Chaitanya's cultural legacy in Bengal and Odisha remains deep, with many residents performing daily worship to him as an avatar of Krishna. Some attribute to him a Renaissance in Bengal, different from the more well known 19th century Bengal Renaissance. Salimullah Khan, a noted linguist, maintains, "Sixteenth century is the time of Chaitanya Dev, and it is the beginning of Modernism in Bengal. The concept of 'humanity' that came into fruition is contemporaneous with that of Europe".
src:wikipedia
Bookmark and Share
Related Posts with Thumbnails