Vasant Panchami, sometimes referred to as Basant Panchami or Shree Panchami, is a Hindu festival celebrating Saraswati, the goddess of knowledge, music and art. It is celebrated every year on the fifth day (Panchami) of the Indian month Magh (January-February), the first day of spring. Traditionally during this festival children are taught to write their first words; brahmins are fed; ancestor worship (Pitr-tarpan) is performed; the god of love Kamadeva is worshipped; and most educational institutions organise special prayer for Saraswati. The color yellow also plays an important role in this festival, in that people usually wear yellow garments, Saraswati is worshipped dressed in yellow, and yellow sweets are consumed within the families.
Also known as Saraswati Puja, this festival is celebrated in Nepal, India and Bangladesh to invoke wisdom and consciousness in human beings. Apart from wisdom, Saraswati is also the deity for fine and performing arts. The day is also called Basant Panchami which falls in Maagha (maagh in Hindi) month of Bangla / Oriya / Maithili calendar; that is February of the Gregorian calendar. In Bihar, West Bengal & Orissa saraswati puja is celebrated in Hindu households and also in schools and colleges. Men are usually dressed in traditional paijama and kurta. Women are dressed in yellow (basanti) coloured sari. With Her grace, the mute, it is believed, have been able to speak and people have been blessed with the ability to write or compose poems. Musicians sing here and many even choose to perform here first. Instrumentalists have puja performed for their instruments here. Apart from art and culture, Goddess Saraswati also showers Her blessings for the education of children.
Basant Panchami has a specific meaning, Basant means Spring, whereas Panchami means the fifth day of the spring. It falls on Panchami - on the Waxing Moon. The festival lies in the month of January-February. The young girls dressed in the diverse shades of yellow magnify the splendor of nature. Kite flying, a popular sport in India, is associated with the Basant Panchami day. It is a day for young crowd - no routine work, no studies, only merry making.
Notebooks, pencils and pens are kept at the Devi's feet for blessings and then used by the students.Studies remain suspended on this day. A noticeboard asks the students to write their names, address and the roll number on a piece of paper and put it in the Hundi(pot) after praying for success! It is believed the Goddess blesses them for good and positive results.
Her expression is so serene and calm even as She is majestic. She is seated on a white lotus in Padmasana, adorned by a pure white silk sari, has a book in Her lower left hand, Her lower right hand showing the chinmudra, Aksharamala in Her right upper hand, and Amrithakalasam in Her left upper hand. Both eyes are full of compassion. The vehicle assigned to each of the three goddesses also symbolically represent their special powers.
Goddess Saraswathi is the consort of Lord Brahma (Lord of Creation) and is the Goddess of wisdom and learning. Saraswati is the one who gives the essence (sara) of our own self (swa). She is considered as the personification of all knowledge - arts, sciences, crafts and other skills. She has a beautiful and elegant presence, is pure white in colour, clad in a white sari, seated on a white lotus, representing purity and brilliance. She has four hands representing four aspects of human personality in learning; mind, intellect, alertness and ego. She has the sacred scriptures in one hand and a lotus (a symbol of true knowledge) in the second. With her other two hands she plays the music of love and life on the veena.
She is dressed in white (sign of purity) and rides on a white goose (swan). The swan is known for its peculiar characteristic of being capable of separating water from milk, indicating that we should possess discrimination in separating the bad from the good. The seat being a lotus or peacock implies that the teacher is well-established in the subjective experience of truth. When sitting on a peacock she reminds us that wisdom suppresses ego.
The Vedas also describes Sarasvati as a water deity. The River Goddess --Sarasvat, according to popular belief originated from the Himalayas, Goddess in the form of river meander towards southeast of India, finally rendezvous with the River Ganges at Prayag and River Yamuna. Hence the place is called Triveni. In due time this course of water petered away. Devotees worship Her in temples, often by keeping books underneath Her idol. However, every year Saraswathi Pooja (Navarathiri) is celebrated by people all over India, be it students, workers, craftsmen, businessmen offering their prayers for a successful and fruitful year. However, Saraswathi does have a temple in Koothanur in Tanjavur district (Tamil Nadu).There is an important Basar Saraswati Temple in Basar at a distance of 40 km from Nizamabad in Adilabad District, Andhra Pradesh on the banks of Godavari River. There is also a small but very old temple in Hasanpur and a relatively new one in Bakhri Bazar, Bihar. Wargal Saraswati Temple is located in Medak district in AP. Vasant Panchami is celebrated in Assam.
The mythological history of Sarasvati associates her with the holy rituals performed on the banks of the river Sarasvati. She is worshipped as a goddess of speech, attributed to the formation of (words), invention of Sanskrit language and composition of hymns. src:wikipedia
Dhundiraj Govind Phalke, popularly known as Dadasaheb Phalke (30 April 1870 - 16 February 1944) was an Indian producer-director-screenwriter, known as the father of Indian cinema . Starting with his debut film, Raja Harishchandra 1913, now known as India's first full-length feature, he made 95 movies and 26 short films in his career span of 19 years, till 1937, including his most noted works, Mohini Bhasmasur (1913),Satyavan Savitri (1914), Lanka Dahan (1917), Shri Krishna Janma (1918) and Kaliya Mardan (1919)
Dhundiraj Govind Phalke was born on 30 April 1870 at Trimbakeshwar, 30 km from Nashik, Maharashtra, India , where his father was an accomplished Sanskrit scholar.
He joined Sir J. J. School of Art, Mumbai in 1885. After passing from J.J.School in 1890, Phalke went to the Kala Bhavan in Baroda, where he studied Sculpture, Engineering Drawing, Painting and Photography.
He began his career as a small town photographer in Godhra district of Gujrat but had to leave business after the death of his first wife and child in an outbreak of the bubonic plague. He soon met the German magician Carl Hertz, one of the 40 magicians employed by the Lumiere Brothers.
Soon after, he had the opportunity to work with the Archeological Survey of India as a draftsman. However, restless with his job and its constraints, he turned to the business of printing. He specialized in lithography and oleograph, and worked for painter Raja Ravi Varma. Phalke later started his own printing press, made his first trip abroad to Germany, to learn about the latest technology and machinery.
However, following a dispute with his partners about the running of the press, he gave up printing and turned his attention to moving pictures, after watching a silent film, The Life of Christ and envisioning Indian gods on the screen. He made his first film, Raja Harishchandra, in 1912; it was first shown publicly on 3 May 1913 at Mumbai's Coronation Cinema , effectively marking the beginning of the Indian film industry. Around one year before, Ramchandra Gopal (known as Dadasaheb Torne) had filmed a stage drama called Pundalik and shown it in the same theater. However, the credit for making the first Indian feature film is attributed to Dadasaheb Phalke.
Once again, Phalke proved successful in his new art, and proceeded to make several silent films, shorts, documentary feature, educational, comic, tapping all the potential of this new medium. However, film, having proved its financial viability, soon attracted businessmen who favored money over aesthetics.
Phalke formed a film company, Hindustan Films in partnership with five businessmen from Mumbai, in the hope that by having the financial aspect of his profession handled by experts in the field, he would be free to pursue the creative aspect. He set up a model studio and trained technicians, actors, but very soon, he ran into insurmountable problems with his partners. In 1920, Phalke resigned from Hindustan company, made his first announcement of retirement from cinema,and he wrote 'Rangbhoomi', an acclaimed play.
But lacking his imaginative genius, the Hindustan company ran into deep financial loss, and he was finally persuaded to return. However, Phalke felt constrained by the business, and, after directing a few films for the company, he withdrew.
But then the times changed, and Phalke fell victim to the emerging technology of sound film. Unable to cope with the talkies, the man who had fathered the Indian film industry became obsolete. His last silent movie “Setubandhan” was released in 1932, which later released by dubbing voice. During 1936-38, he produced his last film Gangavataran (1937), before retiring to Nashik, where he died in 16 February 1944.
Dadasaheb Phalke (30 April 1870 - 16 February 1944)
The Dadasaheb Phalke Award for lifetime contribution to Cinema, was instituted in his honour, by Govt. of India in 1969, and is the most prestigious and coveted award in Indian Cinema.
The Dadasaheb Phalke Award is India's highest award in cinema given annually by the Indian government for lifetime contribution to Indian cinema. It was instituted in 1969, the birth centenary year of Dadasaheb Phalke, considered the father of Indian cinema.
The award for a particular year is given during the end of the following year along with the National Film Awards. The award comprises a Swarna Kamal (golden lotus) medallion, a cash prize of 1 million and a shawl
The Bombay High Court had directed the Directorate of Film Festivals, India (DFFI) to consider uncensored films for the competition, a case which DFFI contested and won in the Supreme Court in late 2006. The case had delayed announcement of the award for 2006, which was announced in the middle of 2008. The 2007 award which had to be announced at the end of 2008 was announced in September 2009. The 2008 award was announced on 19 January 2010 and 2009 award was announced on 9 September 2010. src:wikipedia
Acharya Shri Mahapragya (14 June 1920 – 9 May 2010)
Acharya Shri Mahapragya (14 June 1920 – 9 May 2010) was the tenth Acharya, supreme head of Jain Swetembar Terapanth group. Mahapragya was a highly venerable saint, yogi, spiritual leader, philosopher, author, orator, poet.
He began his life of religious reflection and development as a Jain monk at the age of ten. Mahapragya played a major role in Anuvrat movement launched by his Guru Acharya Tulsi in 1949, and became the acknowledged leader of the movement in 1995. Acharya Mahapragya formulated the well organized Preksha meditation system in the 1970s, and developed the "Science of Living" education system which is a practical approach for the balanced development of a student and his character building.
He traversed more than 100,000 km on foot covering more than 10,000 villages reaching out to the masses spreading the message of harmony and peace. Walked across the length and breadth of India From Kachchh in Gujarat to Kolkata and from Punjab to Kanyakumari, Mahapragya undertook travel on foot earlier under the leadership of Acharya Tulsi and later himself being the leader. During these travels, he addressed thousands of public meetings. Mahapragya is an apostle of Non Violence. He launched the Ahimsa Yatra movement in 2001 which continued till 2009 to promote non violence and harmony. Followers refer to him as Gurudev, the Godly Teacher. His discourses were telecasted daily on Indian television.
Mahapragya was born to Tola Ram Choraria and Baluji in the small village of Tamkor in the Jhunjhunu district in Rajasthan. It was a Jain Shwetambar Terapanthi family. He was called Nathmal by his family. He lost his father when he was just two and half months old. It was a joint family and the child had support from all the family members. Nathmal's mother was very affectionate for the child and took utmost care in the upbringing. There was no formal school in Tamkor village in those days and he didn't get any formal education. Nathmal took some lessons on letters and mathematics tables from local teacher(s). Mahapragya's mother was a religious lady. She preferred to devote all her spare time to spiritual exertion. She also used to recite religious songs which made imprints on the young child's heart. Her indulgence towards spirituality inspired the young child.
The family and child Nathmal used to be in regular touch with Jain monks. He got lessons on Jain philosophy from monks who visited the village. Regular contact with monks nourished the spiritual seed in the child. Nathmal then conveyed his wishes of getting initiated into monkhood to his mother. On 29 January 1931, he became a monk at the age of ten. Acharya Kalugani, eighth Acharya of Jain Swetambar Terapanth, initiated Nathmal to monkhood in the town of Sardarsahar (Rajasthan). With this, Nathmal became Muni Nathmal. Acharya Kalugani arranged for Muni Nathmal's studies under Muni Tulsi's classes, who later became the Ninth Acharya. Nathmal started getting lessons in the monastery on various subjects of Jain philosophy.
Nathmal had a great learning capacity and a good memory. With Muni Tulsi, the child’s intellectual development accelerated and he memorised thousands of sermons and verses in Hindi, Sanskrit, Prakrit, and Rajasthani. His education at the monastery included history, philosophy, logic, and grammar. He made an in-depth study of Jain scriptures, became a scholar of Jain Agamas, and a critic of Indian and western philosophy. By age 22, he was competent in Hindi, Sanskrit, Prakrit, and Rajasthani languages and literature. In Sanskrit, he was also an expert impromptu or extempore poet and has demonstrated this skill in many gatherings of intellectuals. A thirst for knowledge led him also to study physics, biology, ayurved, politics, economics, and sociology.
Mahapragya played an instrumental role in the Anuvrat movement launched 2 March 1949 by his guru and then head of Jain Shwetambra Terapanth, Acharya Tulsi. The ultimate aim of the movement was and remains to create a nonviolent socio-political world order with the help of a worldwide network of self-transformed people. Since its inception it has inspired millions of people to practice purity and self-discipline in personal life. Mahapragya helped Acharya Tulsi in the preparation of the contents of Anuvrat and worked as a core member in the movement, many times playing the role of Acharya Tulsi's representative in explaining the principles of Anuvrat to society.
Acharya Shri Tulsi nominated Muni Nathmal as the Secretary (Nikaya Sachiv) of Terapanth in 1965 at Hissar Harayana after being Group leader (Agraganya) for almost 21 years.
Acharya Tulsi after consulting Mahapragya decided to start research, translation, and annotation of the Jain Agamas. The work started in 1955 in Ujjain under the leadership of Acharya Tulsi with Mahapragya being the editorial director. Joint activity of Acharya Tulsi, Mahapragya and other intellectual monks and nuns began to facilitate the permanent preservation of many thousands of years old canonical scriptures and embellished them with a scientific outlook acceptable to the people. Mahapragya edited and critically annotated the agamas. This old literature is in Prakrit language and its commentaries are either available in Prakrit or Prakrit mixed with Sanskrit. Mahapragya first undertook their deep, sustained study and started editing them and provided their new meanings and interpretations. Through strenuous work day and night for many years continuously, the original text of the thirty-two Agam scriptures was determined and their Hindi translation also completed. Detailed commentaries thereon made them more interesting and comprehensible. This task carried out in accordance with the verbal renderings by Acharya Tulsi was guided by an entirely non-sectarian and open mind and is therefore viewed with respect by the heads of other sects as well as intellectual and oriental scholars of the East and the West. Acharang Bhasyam is Mahapragya's commentary for Acharang in sanskrit. He uncovered many Agam mysteries and presented root philosophies and Mahavir's philosophy and vision in this commentary.
While in his late twenties, Mahapragya started to realize the wonders of meditation. He was open to experiment with spiritual techniques. He discussed his discoveries w with Acharya Tulsi and thereafter Mahapragya started dedicating more time to meditation practices. He exercised deep practice of meditation and experimented with various techniques. He made a deep research of Jain Agamas, ancient scriptures, Yoga science, Biology, Modern Physics, Naturopathy, and Ayurveda, etc. After a deep practice for over 20 years, he formulated the Preksha Meditation system in 1970. He formulated the meditation system in a very well organized and scientific way. The basic four wings of the meditation system can be summarized as – Meditation, Yogasana and Pranaayam, Mantra, and therapy.
Before presenting Preksha meditation in formal training camps, Mahapragya made a special practice of meditation and spiritual exertion for a period of nine months which started on 3 March 1977. The First formal Preksha meditation camp was the organized later in 1977.
Since that time Acharya Mahapragya had conducted hundreds of camps for training in Preksha Meditation. Many Preksha Meditation centers are operative across the globe. Research, detail training, and studies on Preksha Meditation is an important activity at Jain Vishva Bharati University.
Science of Living education system is an effort to implement value-based education and moral education. Its goal and approach is overall development of student and not simply just the intellectual development. Mere intellectual development can't help in building real experience and character of the student. It aims for a balanced emotional, intellectual and physical development. It gives more emphasis on practical training as compared to mere philosophy. The model includes Yoga, Pranayam, Postures, Meditation, contemplation techniques, etc. Scientific techniques of Science of Living helps in balancing the emotions of the student. It helps in balanced functioning of the neuro-endocrine system in body. It works for the transformation of emotions, inculcate positive attitude and integrated development of personality.
Acharya Mahapragya conceived the idea of 'Science of Living' in 28 December 1979 at Jain Vishva Bharati, Ladnun, Rajasthan. Mahapragya developed the Science of Living education system model. Many camps were conducted for the teachers of Nagore distrcict, Rajasthan. Science of Living started getting positive reception from ministry of education and various educational society. Rajasthan ministry of education facilitated the training of teachers and camps were started. Some people started research in this field. Few schools were selected to start implementation of Science of Living. After one year of its implementation in schools, the results were surprising and very positive for students. It started getting wider acceptance with education ministry of Indian Government and state governments. Many schools started including it in their curriculum.
Science of Living got very positive feedback from teachers, student and parents on the student's emotional and overall development as such. Some of the feedback can be summarized as reduce in stress, improved efficiency in studies, better concentration and memory, better anger management, etc. Day by day Science of Living is gaining more recognition and wider acceptance in Indian education system.
Acharya Tulsi impressed with Muni Nathmal's (later Mahapragya) vision, intellect, and genius honored him with the qualitative epithet of Mahapragya (highly knowledged) on 12 November 1978.
On 4 February 1979, his appellation ‘Mahapragya’ was converted into his new name by Acharya Tulsi and he was also made ‘Yuvacharya’, successor designate to the present Acharya, the second highest position after the Acharya himself. With this event, he was now referred as Yuvacharya Mahapragya. As a Yuvacharya , Mahapragya became a close associate of Acharya Tulsi in all the major decisions and activities related to the sect.
In a mammoth public meeting on 18 February 1994, Acharya Tulsi declared that Mahapragya would now have the title of ‘Acharya’ also and that the former was renouncing this position forthwith. Subsequently, on 5 February 1995, Mahapragya was formally consecrated as the 10th Acharya – the supreme head – of Terapanth religious order in a big public meeting in Delhi. Mahapragya having taken over the reins of Terapanth, is now endowed with many responsibilities. Further intensification of the movements of Anuvrat, Preksha dhyan, and Jeevan Vigyan now became his primary concern. A Vikash Parishad – development council – has been constituted by Mahapragya to give further fillip to all these movements and underline their importance. The forum of Terapanth is now actively involved in propagating these movements.
Acharya Mahapragya is the mastermind behind the conception of Jain Vishva Bharati University, Ladnun, Rajasthan and played a key role in its establishment. It was established under the spiritual patronage of Acharya Tulsi in 1991. Acharya Mahapragya was the supreme head of this deemed University since 1995. The University derived its spiritual strength and direction from Mahapragya, who was believed to be above any sectarian bias. The university's objective is to revive truths and values hidden in the ancient Indian traditions in general and in the Jain tradition in particular. It provides platforms and infrastructures for doing research in various subjects and for the pursuance of Doctorate Degrees. One of the prime objectives of this University is to spread literacy in subjects like nonviolence and peace, Jainology, Sanskrit, Prakrit, yoga, meditation, and literature etc. Regular degree courses leading to bachelors and masters degrees are presently being conducted.
Worldwide terrorist attacks, communal and ethnic clashes, conflicts arising from globalization, poverty, exploitation, and the increasing lust for power and wealth among people have made social life insecure and vulnerable. This pathetic situation touched Acharya Mahapragya deeply. In response, he came up with the solution of Ahimsa Yatra, a journey on foot to advance the cause of non violence, was launched by Mahapragya 5 December 2001 at Sujangarh in Rajasthan. With Ahimsa Yatra, Acharyaji's mission is to train and spread nonviolence and its broad perspective to people. It is an endeavor to awaken a new faith in the infinite power of nonviolence. It aims at bringing the problems of all forms of violence into sharp focus. Its mission is to provide training for transforming the negative thoughts/emotions into positive direction. The spiritual aspect of non-violence training is to ignite the consciousness of non-violence and to cultivate the values of non-violence. And its practical aspect is the employment training for livelihood.
Having eschewed violence and pledged to refrain from killing innocent creatures; political leaders, social workers, and spiritual leaders came to him for advice. He took his Yatra from Gujarat to Maharashtra, Daman, Madhya Pradesh, Haryana, Delhi, some parts of Uttar Pradesh, Punjab, and Chandigarh. He passed through 87 districts of India, and covered more than 2400 villages, towns and cities, where he held meetings with many spiritual and political leaders and appealed for communal harmony. Approximately 40,000 volunteers were assigned to various responsibilities in their local areas.
This Yatra allowed him to come into direct contact with farmers and common and poor people of the villages which he visited. He stopped at all the small villages on his route and held open mass meetings. Through this public speaking, Acharyaji created awareness on the broad perspectives of nonviolence, unemployment eradication, leading a life free from drug addiction, bad habits, communal harmony, healthy living, and harmonious social and personal lives. Side by side volunteers spread out in different directions in order to establish personal contact with families afflicted by drug addictions, unemployment, and stress. These volunteers were then to stay behind in order to help solve the afflicted's problems. Verily the villages and towns trekked by the Acharya become centres of training in ahimsa.
The Yatra concluded January 4, 2009 at Sujangarh, the same place where it had been begun.
President of India, Dr. A P J Abdul Kalam's vision for a fully developed beautiful India with prosperous and harmonious life for its citizens, especially the youth, motivated enlightened spiritual and religious leaders who organized a Conclave under the aegis of Acharya Mahapragya at Surat on 15 October 2003, also the birthday of Dr. A.P.J. Abdul Kalam. The Action Plan discussed during the Conclave was documented and is known as 'Surat Spiritual Declaration' (SSD).
The SSD Action Plan envisages "Five Garland Projects". The emphasis of four projects was on celebration of inter religious festivals, multi religious projects, healthcare, and employment, imbibing value based education in schools and encouraging interfaith dialogue among religious/spiritual heads. In order to pursue these in a sustained manner and to coordinate all activities, a national level independent and autonomous organization managed by religious/ spiritual leaders as well as scholars and enlightened Citizens was set up. This organization was named "Foundation for Unity of Religious and Enlightened Citizenship' (FUREC). FUREC was launched by the President Dr. A P J Abdul Kalam on the birthday of Acharya Mahaprajna, the 15th June 2004 at Rashtrapati Bhavan, New Delhi.
FUREC combines the objectives of the Surat Spiritual Declaration and President Dr. A P J Abdul Kalam's Vision 2020 and is a non-profit organization which was founded by 15 spiritual leaders.
Mahapragya himself is a great practitioner of meditation. He has also written extensively on these topics. He started practicing mantra and meditation with his initiation to monkhood. In his twenties he started delving deeper into meditation and realized his profound interest for it. He used to practice it for hours and hours. His experience of meditation resulted in formulation of Preksha meditation system.
He also practiced Mantra chanting daily and became a Mantra expert with rich experience in it. He said from his experiences, the practice of Mantra can help people in awaking their hidden powers. Mahapragya used to practice Yogasana, Pranayama to keep himself fit. Mahapragya observed silence (Mauna) for more than three hours during the evening hours. Mahapragya used to be very conscious of his daily activity and meditative during all his activities like walking, eating, etc. Mahapragya was an exemplary practitioner of Anekantavada and nonviolence.
Mahapragya took five major vows as a part of initiation to monkhood at the age of ten. These Mahavrata are non-violence (Ahimsa), truth (Satya), non-stealing (Asteya), Chastity/Celibacy (Brahmacharya), and non-possession/non-attachment (Aparigraha). As a Jain Muni (monk), he traveled only on foot and could not make use of a vehicle unless and until he was incapable of walking. He did not eat or drink after sunset and before sunrise. He did not cook food but had to go out for alms. He accepted only vegetarian food. He did not own a house. He could not stay in a single place for long periods. He constantly had to change places and could only move in to a house with the owner's permission. He didn't possess any thing except for few basic items like clothes, bowl for alms and that to in limited quantity.
Mahapragya started writing when he was 22 and did not cease until his passing and has authored more than 300 books. Of these works include intense and in-depth treatments to meditation and spirituality, the mind, the human psyche and its traits, the roots of emotions and its manifestation through behaviour, Mantra saadhana, Yog, Anekantavada, Non violence, and Jain philosophy and history.
In his book Art of Thinking Positive, he explores the root causes of negative thoughts, and provided methodology towards its transformation. Some other book titles include Towards Inner Harmony, I and Mine, Mind beyond Mind, Mysteries of Mind, New Man New World, Mirror of Self. He provided a great detailed analysis on hidden causes of the emotions, the functioning of the human psyche, and the manifestation of the psyche through one's behaviour.
Mahapragya formulated Preksha meditation and wrote extensively on this topic. In these books he described various techniques of meditations and their effects on the psyche, physiology, hormonal influences, the endocrine system, and the nervous system.
He has done extensive work on Anekantavada – the philosophy of non absolutism and relativity. He himself was a great practitioner of this philosophy propounded by Lord Mahaveer and affirmed that there is no problem that can't be resolved with the application of Anekantavada. He explained how it can be useful in our daily life. He showed ways how one can improve his thought process with Anekaant and use it for a peaceful life and co-existence. His book Anekanta The Third Eye discusses the details of the philosophy.
His writings on economics provide a detailed model of economic structure which work to the benefit of each and every individual. He gave forth a vision for a peaceful society free from evils. He has suggested conduct for people to lead a happy individual and social lives.
He has written many voluminous books on Jain Philosophy providing a serious material on Jain beliefs and vision. Jain darshan: manan and mimaansha is one of these creations and a research work in which Acharya Mahapragya elaborated numerous deep facets of the Jain belief system via a detailed interpretation. Another precise work is Philosophical Foundations Of Jainism. Shraman Mahaveer is biographical work on Mahaveer. Mahapragya tried to depict Mahaveer through his experience and achievements in meditation. Sambodhi is a rhymic conservation between Lord Mahaveer and the prince-monk Megha Kumar, in which Mahaveer enlightens the later. Mahapragya wrote extensively on the lives and philosophies of Acharya Bhiksu and Acharya Tulsi
Mahapragya made great contributions to Sanskrit through his poetry. Has also wrote poems and bhajans in Hindi. Ashruvina, Mukulam in Sanskrit and Rishabhayana in Hindi are some of his poetic creations.
Acharya Mahapragya wrote with great clarity. His sentences are short and his style was direct. He only suggested, he never forced his view. He may haved asserted his belief, but his language is conscious of relativity even in expression. He often resorted to the passive voice. As one of his translator's once said "Between one full stop and the next sentence, a kingdom can be built".
Mahapragya says:
"The religion which does not bring about a change in a man’s life, which does not impart peace to him, deserves to be thrown into the river Ganges rather than carried on as burden on one’s shoulders. Rituals or idol worship alone are not enough unless one’s conduct also gets transformed. Religion is not confined only to temples, mosques, or churches, but extends to the man’s day-to-day living as well."
"I believe in that religion which has moral values at its foundation and spirituality at its peak. I don't believe in that religion that doesn't have moral values and spirituality. I accepted that religion which made me physically, mentally, emotionally healthy. Religion is beyond rituals. Religion has the ability to solve our problems if you believe in pure religion."
Rashtrakavi (National poet) Ram Dhari Singh Dinkar said “Mahapragya is a Modern Vivekananda. We have not seen Vivekananda, only heard and read about him. But now we can see Vivekananda through his Vision”.
Indian Prime Minister Atal Bihari Vajpayee has often said in mass meetings “I am a lover of Mahapragya’s literature”. The Eminent Scholar of Philosophy, Dr. Daya Krishna has recognized Acharya Shri Mahapragya as the most knowledgeable person on the subject of Jain Logic.
The famous Bangla writer Shri Bimal Mitra used to say, “I find new truth in Mahapragya’s work. When I read his books, I feel as if I write for the masses and he writes for me. If only I could have met him in the initial stages of my career, my literature would have had a new path to follow”.
Dr. A.L. Bashim says "While meeting Acharya Mahapragya, one gets the thrill of meeting the ‘Spiritual Ideal’ or the ‘Wonder that India was’".
Acharya Mahapragya died on 9 May 2010 at 2:52 pm in Sardarshahar, in Churu district, the place where he gained monkhood. Subsequently, Acharya Maha Shraman was chosen the 11th acharya of Jain Terapanth, previously Acharya Mahapragya had made Acharya Mahashraman the Yuvacharya of the Terapanth sect at Gangashahar (Bikaner) in 1997. src:wikipedia
Mahatma Gandhi was assassinated on 30 January 1948, shot at point-blank range by Nathuram Godse. Since 1934, there had been four unsuccessful attempts to kill Gandhi. Gandhi was outside on the steps of a building where a prayer meeting was going to take place. He was with some of his families and followers when four gunshots killed him. Many of the people who were present remained long after the assassination, weeping and saying that they felt him leave their souls.
After a previous failed attempt to assassinate Gandhi at the Birla House, Nathuram Godse and Narayan Apte returned to Pune via Mumbai (Bombay). With the help of Dr. Dattatraya Parchure and Gangadhar Dandavate, Nathuram Godse and Narayan Apte purchased a Beretta and reached Delhi on 29 January 1948, checking into the retiring room No. 6 at Delhi Railway Station.
Godse killed Gandhi on January 30, 1948. He approached Gandhi on the way to a prayer meeting and bowed. A girl accompanying Gandhi said "Brother, Bapu is already late" and tried to put him off but he pushed her aside and shot three times at point-blank range with a .38 Beretta semi-automatic pistol.
The First Information Report (FIR) filed by Shri Nand Lal Mehta shows that the last words of Gandhi were Raam - Raam. There has been no explanation of why he was not rushed to the hospital and was instead taken to Birla House, where he died later.
The last words uttered by Mahatma Gandhi are still a matter of debate. Venkita Kalyanam, former personal assistant to Gandhi, said that he was present at the spot and that Gandhi said "Oh God".
Jinnaha-Mahatma Gandhi
All of those involved in the crime were arrested and tried in a trial that attracted plenty of media attention. Those convicted were either executed or served their complete sentences. Some of the arrests were high-profile such as the arrest of Savarkar. Savarkar was acquitted and set free due to lack of evidence. Nathuram Godse and Narayan Apte were sentenced to death by hanging. Gopal Godse was sentenced to life in prison. Differing accounts exist about the last moments of Nathuram Godse and Narayan Apte. According to some accounts, Godse is said to have panicked before the hanging with Apte being calm. Other accounts state the reverse. Violent incidents took place in Pune city, the hometown of Nathuram Godse, the assassin. Violent incidents occurred in other parts of India as well. The Maharashtrian Brahmin community was specifically targeted after it was known that majority of the assassins were Chitpavan Brahmins. Many innocent brahmins had faced the problems during this assassination in the Maharashtra state.
Political organizations Rashtriya Swayamsevak Sangh and Hindu Mahasabha with which the assassins were associated were banned by the government of India. Commenting on the role of these organisations, Sardar Patel noted,"our reports do confirm that, as a result of the activities of these two bodies, particularly the former (the RSS), an atmosphere was created in the country in which such a ghastly tragedy (Gandhiji’s assassination) became possible. There is no doubt in my mind that the extreme section of the Hindu Mahasabha was involved in this conspiracy. The activities of the RSS constituted a clear threat to the existence of government and the state. Our reports show that those activities, despite the ban, have not died down. Indeed, as time has marched on, the RSS circles are becoming more defiant and are indulging in their subversive activities in an increasing measure."
First attempt:
On 25 June 1934, Mohandas Karamchand Gandhi was in Pune along with his wife, Kasturba Gandhi, to deliver a speech at Corporation Auditorium. They were traveling in a motorcade of two cars. The car in which the couple was travelling was delayed and the first car reached the auditorium. Just when the first car arrived at the auditorium, a bomb was thrown, which exploded near the car. This caused grievous injury to the Chief Officer of the Pune Municipal Corporation, two policemen and seven others. Nevertheless, no account or records of the investigation nor arrests made can be found. Gandhi's secretary, Pyarelal Nayyar believes that the attempt failed due to lack of planning and co-ordination.
Second attempt:
The second attempt on the life of Mahatma Gandhi may not have been an attempt to assassinate as much as a demonstration of anger by an angry young man who tried to bow down to Gandhi and was rejected. In May 1944, Gandhi was sent from Agha Khan Palace prison and soon after he contracted malaria. On the advice of doctors, he took a vacation to Panchgani, a hill station near Pune. During his stay at Panchgani, Gandhi was staying at Dilkush Bungalow. This group of 15-21 young men came to Panchgani after realizing that Gandhi was staying there. This young crowd, led by Nathuram Godse, came through a chartered bus. These youth held a day long protest demonstration, but declined to talk with Gandhi when invited. However, by evening, during the prayer meeting, Nathuram Godse rushed towards Gandhi with a dagger shouting anti-Gandhi slogans. He was unable to reach Gandhi as he was overpowered by Mani Shankar Purohit (proprietor of Surti Lodge, Pune) and D. Billare Guruji of Satara (who later became a Congress legislator from Mahabaleshwar).
The documentary evidence of this attack can be found in the depositions made by Mani Shankar Purohit and D. Billare Guruji before the Kapur Commission set up to investigate the assassination of Gandhi. However, the Kapur Commission rejected this theory as many of the close associates of Gandhi were not present during that time.
Third attempt:
The third attempt was also a demonstration. However, people who testified before the Kapur Commission referred it as an attempt to murder. Mahatma Gandhi began his talks with Mohammad Ali Jinnah on 9 September 1944 which lasted for 14 days. While leaving for Mumbai from Sevagram Ashram, a group of Hindu activists stopped him. They did not want him to go to Mumbai to hold talks with Jinnah, however, these protesters were stopped by volunteers of the ashram.
The leader of this group, Nathuram Godse, was again found in possession of a dagger. The policeman who found the dagger then looked up to him and joked, "Why do you want to kill Gandhi? Let's leave it to the leaders themselves... perhaps (Veer) Savarkar will finish off the job!" At which Godse retorted, "Gandhi does not require such an honor. Even the jamadar (sweeper) is enough for that!"
Dr. Sushila Nayyar testified to this effect before the Kapur Commission and she considered this an attempt at assassination. This incident has also been portrayed in the film Gandhi by Sir Richard Attenborough. However, it is not portrayed as an attempt to murder but as a peaceful demonstration in which the demonstrators were waving black flags.
Fourth attempt:
On 20 January 1948, Madanlal Pahwa, Shankar Kistaiya, Digambar Badge, Vishnu Karkare, Gopal Godse, Nathuram Godse, and Narayan Apte came to Birla Bhavan (aka Birla House) in Delhi to carry out another attack on Mahatma Gandhi and Huseyn Shaheed Suhrawardy. Except for Madanlal Pahwa and Vishnu Karkare, everyone else reached the venue through the rear entrance in a cab. Madanlal Pahwa tried to bribe Choturam, the driver at Birla Bhavan, to let him go behind the podium to take pictures of Gandhi. However, Choturam became suspicious and asked Madanlal Pahwa why he needed photographs from behind, and inquired about the absence of a camera. Madanlal Pahwa instead left, making Choturam think he was going back to the taxi; however, he placed a cotton ball enclosing a bomb on the wall behind the podium and ignited it. The bomb went off without creating any panic. The team had left after abandoning Madanlal Pahwa.
On interrogation, Madanlal Pahwa admitted that he was part of a seven member gang who wanted to kill Gandhi. The plan was that Madanlal Pahwa would explode a bomb as close to the podium as possible while Digambar Bagde or Shankar Kishtaiyya would shoot Gandhi in the head during the ensuing panic and stampede, using the chaotic situation to cover their escape. (Vishnu Karkare was to compound the chaos by hurling hand grenades.) Faced with Choturam's suspicious attitude, Digambar Badge decided at the last minute not to act, and instructed Shankar Kishtaiyya (his servant) to do the same.
Later, Madanlal Phawa led the police to the Marina Hotel where Nathuram Godse and Narayan Apte had been staying and also to Sharief Hotel where all other gang members had been staying. Everyone had left by that time and the police were only able to recover some letters and clothes which had the initials "NVG" on it. By this time they were able to ascertain that the members of that team were from Maharashtra; however they were not able to establish the identity and the involvement of Nathuram Godse.
During the Mahatma Gandhi murder trial, Madanlal Pahwa was identified by Mrs. Sulochana Devi, who had come to Birla Bhavan in search of her three year old son (who used to play in the servant quarters). She was the fifteenth witness in the trial, and Surjeet Singh, the driver, was the fourteenth witness.
During Trial
Gopal Godse served his complete life sentence of eighteen years and was then set free. He lived a full life into his nineties and published several books about the assassination. He, his family and several others remained proud of their role in the assassination. Gopal Godse's family received support from the close-knit Chitpavan community in Pune city.
On 12 November 1964, a religious programme was organized in Pune, to celebrate the release of the Gopal Godse, Madanlal Pahwa, Vishnu Karkare from jail after the expiry of their sentences. Dr. G. V. Ketkar, grandson of Bal Gangadhar Tilak, former editor of Kesari and then editor of Tarun Bharat, who presided over the function, revealed six months before the actual event, that Nathuram Godse disclosed his ideas to kill Gandhi and was opposed by Ketkar. Ketkar said that he passed the information to Balukaka Kanitkar who conveyed it to the then Chief Minister of Bombay State, B. G. Kher. The Indian Express in its issue of 14 November 1964, commented adversely on Ketkar's conduct that Ketkar's fore-knowledge of the assassination of Gandhi added to the mystery of the circumstances preceding to the assassination. Ketkar was arrested. A public furore ensued both outside and inside the Maharashtra Legislative Assembly and both houses of the Indian parliament. There was a suggestion that there had been a deliberate dereliction of duty on the part of people in high authority, who failed to act responsibly even though they had information that could have prevented Gandhi's shooting. Under pressure of 29 members of parliament and public opinion the then Union home minister Gulzarilal Nanda, appointed Gopal Swarup Pathak, M. P. and a senior advocate of the Supreme Court of India, in charge of inquiry of conspiracy to murder Gandhi. Since both Kanitkar and Kher were deceased, the central government intended on conducting a thorough inquiry with the help of old records in consultation with the government of Maharashtra, Pathak was given three months to conduct his inquiry. But as Pathak was appointed a central minister and then governor of Mysore state, the commission of inquiry was reconstituted and Jevanlal Kapur a retired judge of the Supreme Court of India was appointed to conduct the inquiry.
Kapur commission also examined Savarkar's role in the assassination. Godse had claimed full responsibility for planning and carrying out the attack, in absence of an independent corroboration of the prosecution witness Digambar Badge's evidence implicating Savarkar directly, the court exonerated him citing insufficient evidence. According to Badge, on 17 January 1948, Nathuram Godse went to have a last darshan of Savarkar in Bombay before the assassination. While Badge and Shankar waited outside, Nathuram and Apte went in. On coming out Apte told Badge that Savarkar blessed them "Yashasvi houn ya" (be successful and return). Apte also said that Savarkar predicted that Gandhiji's 100 years were over and there was no doubt that that the task would be successfully finished. However Badge’s testimony was not accepted as it lacked lacked independent corroboration. This was later corroborated by the testimony of two of Savarkar's close aides - Appa Ramachandra Kasar, his bodyguard, and Gajanan Vishnu Damle, his secretary, who had not testified in the original trial but later testified before the Justice Kapur commission set up in 1965. Kasar told the Kapur Commission that they visited him on or about January 23 or 24, which was when they returned from Delhi after the bomb incident. Damle deposed that Godse and Apte saw Savarkar in the middle of January and sat with him (Savarkar) in his garden. Justice Kapur conlcuded: "All these facts taken together were destructive of any theory other than the conspiracy to murder by Savarkar and his group." src:wikipedia
Nathuram Vinayak Godse (19 May 1910 – 15 November 1949)
Nathuram Vinayak Godse (19 May 1910 – 15 November 1949), was an Indian from the city of Poona (now Pune) and the assassin of Mahatma Gandhi. Along with his brother Gopal Godse and six other co-conspirators, he executed a plot to murder Mohandas Karamchand Gandhi.
A commonly held theory suggests that Nathuram was given his name because of an unfortunate incident. Before he was born, his parents had three sons and a daughter, with all three boys dying in their infancy. Fearing a curse that targeted male children, young Ramachandra was brought up as a girl for the first few years of his life, including having his nose pierced and being made to wear a nose-ring ("Nath" in Marathi). It was then that he earned the nickname "Nathuram" (literally "Ram with a nose-ring"). After his younger brother was born, they switched to treating him as a boy.
Nathuram Godse attended the local school at Baramati through the fifth standard, after which he was sent to live with an aunt in Poona (now Pune) so that he could study at an English-language school. During his school days, Gandhi was an idol to him.
In 1930, Nathuram's father was transferred to the town of Ratnagiri. While staying with his parents at Ratnagiri, the young Nathuram first met Veer Savarkar, a proponent of Hindutva.
Godse dropped out of high school and became an activist with the Hindu Mahasabha. He was a Rashtriya Swayamsevak Sangh (RSS) activist. They were particularly opposed to the separatist politics of the All India Muslim League. Godse started a Marathi newspaper for Hindu Mahasabha called Agrani, which some years later was renamed Hindu Rashtra.
The Hindu Mahasabha had initially backed Gandhi's campaigns of civil disobedience against the British government.
Godse and his mentors later turned and rejected Gandhi, as they felt that Gandhi was sacrificing Hindu interests in an effort to appease Muslim interests. They blamed Gandhi for the Partition of India, which left hundreds of thousands of people dead in the wake of religious unrest.
Godse killed Gandhi on January 30, 1948, approaching him during the evening prayer and bowing respectfully. When a girl accompanying Gandhi said, "Brother, Bapu is already late..." and tried to palm off Godse, he pushed her aside and shot Gandhi three times at point-blank range with a .38 Beretta semi-automatic pistol.
Following the assassination of Mohandas Gandhi, he was put on trial beginning May 27, 1948. During the trial, he did not defend any charge and openly admitted that he killed Gandhi after a long disposition on his reasons for killing Gandhi.
On November 8, 1949, Godse was sentenced to death. Godse's legal team was savaged by critics for not introducing considerable evidence that their client was mentally unbalanced and/or manipulated by others. Among those calling for commutation of the death sentence for the defendants were Jawaharlal Nehru, as well as Gandhi's two sons, who felt that the two men on trial were pawns of RSS higher-ups, and in any case, executing their father's killers would dishonour his memory and legacy which included a staunch opposition to the death penalty. Godse was hanged at Ambala Gaol on November 15, 1949, along with Narayan Apte, the other conspirator. Savarkar was also charged with conspiracy in the assassination of Gandhi, but was acquitted and subsequently released.
Group photo of people accused in the murder of Mahatma Gandhi. Standing, L to R: Shankar Kistaiya, Gopal Godse, Madanlal Pahwa, Digambar Badge (Approver). Seated, L to R: Narayan Apte, Vinayak D. Savarkar, Nathuram Godse, Vishnu Karkare
The last wish of Nathuram Godse still remains unfulfilled. He wished that India and Pakistan should reunite and to have his ashes immersed in the Indus river—now in Pakistan—when it became part of India again.
Millions of Indians mourned Gandhi's assassination. Massive riots spread, especially across Maharashtra state. Numbers of people died, looted and displaced as a result of violence by angry Congress activists. The Hindu Mahasabha was vilified and the Rashtriya Swayamsevak Sangh, the RSS, was temporarily banned. However, investigators could find no evidence that the RSS bureaucracy had formally sponsored or even knew of Godse's plot. The RSS ban was lifted by Prime Minister Nehru and Sardar Vallabhbhai Patel in 1949.The RSS to this day denies any connection with Godse, and disputes the claim that he was a member.
After the assassination, many criticized the Indian government for not doing more to protect Gandhi who, earlier in the week, had been the target of a bomb plot by the same conspirators who later shot him. Of particular concern, was the fact that a Bombay detective had wired the names and descriptions of the assassins along with the fact that they were known to be in Delhi stalking Gandhi. On the other hand, Gandhi had repeatedly refused to cooperate with his own security and had resigned himself to a violent death which he accepted as an inevitable part of his destiny.
A film, Nine Hours to Rama, was made in 1963 and was based on the events leading up to the assassination, seen mainly from Godse's point of view. The film Hey Ram, made in 2000, also briefly touches upon events related to the assassination. The popular Marathi language play "Mee Nathuram Godse Boltoy" (I am Nathuram Godse, Speaking) was also made from Godse's point of view.
The Sri Chakra or Shri Yantra is a yantra formed by nine interlocking triangles that surround and radiate out from the central (bindu) point, the junction point between the physical universe and its unmanifest source. It represents the goddess in her form of Shri Lalitha Or Tripura Sundari, "the beauty of the three worlds". Four of the triangles point upwards, representing Shiva or the Masculine. Five of these triangles point downwards, representing Shakti or the Feminine. Thus the Sri Yantra also represents the union of Masculine and Feminine Divine. Because it is composed of nine triangles, it is known as the Navayoni Chakra.
Together the nine triangles are interlaced in such a way as to form 43 smaller triangles in a web symbolic of the entire cosmos or a womb symbolic of creation. Together they express Advaita or non-duality. This is surrounded by a lotus of eight petals, a lotus of sixteen petals, and an earth square resembling a temple with four doors.
The Shri Chakra is also known as the nava chakra because it can also be seen as having nine levels. "Nava" means "nine" in Sanskrit. Each level corresponds to a mudra, a yogini, and a specific form of the deity Tripura Sundari along with her mantra. These levels starting from the outside or bottom layer are:
Trailokya Mohana or Bhupara, a square of three lines with four portals
Sarva Aasa Paripuraka, a sixteen-petal lotus
Sarva Sankshobahana, an eight-petal lotus
Sarva Saubhagyadayaka, composed of fourteen small triangles
Sarva Arthasadhaka, composed of ten small triangles
Sarva Rakshakara, composed of ten small triangles
Sarva Rogahara, composed of eight small triangles
Sarva Siddhi prada, composed of 1 small triangle
Sarva Anandamaya, composed of a point or bindu
The Sri Chakra (called the Shri Yantra) is the symbol of Hindu tantra, which is based on the Hindu philosophy of Kashmir Shaivism. The Sri Yantra is the object of devotion in Sri Vidya.
Shri Chakra as popularly mistook to be a symbol of Lakshmi is actually a representation of Lalitha Mahatripurasundari, an aspect of Parvati Devi. Shri does not mean Wealth in this context. In fact it is used to enhance the honour to be given to this highly revered Yantram. Readers of this article are advised not to consider the matter given in the first paragraph. The Shri Chakra is definitely not a symbol of Lakshmi.
The creation of the Shri Yantra is described in the Yogini Hridaya (Heart of the Yogini Tantra), which still does not exist in an English translation, as far as we are aware. This is said to be the second part of the Vamakeshvara Tantra:
"From the fivefold Shakti comes creation and from the fourfold Fire dissolution. The sexual union of five Shaktis and four Fires causes the chakra to evolve. O Sinless One! I speak to you of the origin of the chakra.
When she, the ultimate Shakti, of her own will (svecchaya) assumed the form of the universe, then the creation of the chakra revealed itself as a pulsating essence. From the void-like vowels with the visarga (:) emerged the bindu, quivering and fully conscious. From this pulsating stream of supreme light emanated the ocean of the cosmos, the very self of the three mothers.
The baindava of the chakra has a triple form, dharma, adharma and atma, and matri, meya and prama. The chakra of nine yonis is the great mass of consciousness bliss and is the ninefold chakra and the nine divisions of the mantra.
The Shri Yantra
The baindava is placed on a dense flowery mass and is the Chitkala. Similarly, the ambika form of eight lines is the circle of the vowels. The nine triangles quiver forth the effulgent form of 10 lines. The Shakti, together with her surrounding nine blossomed forth the 10 trikonas. The second quivering form of 10 lines has Krodhisha as first of the 10. These four chakras, of the nature of light, create the 14-fold form, the essence of perception."—Yogini Hridaya, I 6-16
At the very heart of the bindu or centre of the Shri Yantra is that which caused it to emanate. This is Kamakala, consisting of the three bindus or potentials. One is red, one is white, and one is mixed. The red bindu is ova, the white bindu semen, and the mixed bindu the union of Shiva-Shakti, the individual as potential Shri Cakra.
Father and Mother are represented in Shri Vidya by two limbs or aspects of Lalita known as Varahi and Kurukulla. The semen of Varahi, the father-form, gives four alchemical dhatus to the child. The ova of Kurukulla, the mother-form, gives five dhatns to the child. Consciousness enters via orgasm. The three bindus, collectively known as Kamakala (digit of sexual desire), are the root potential of sun, moon and fire. It is like sun and moon coming together in an eclipse, or the seed from which the plant human being grows.
Varahi's four alchemical dhatus are known as the four fires. Kurukulla's alchemical dhatus are known as the five saktis. The combination of these five saktis (downward pointing triangles) and four fires (upward pointing triangles), forms the complex figure in the centre of Shri Cakra.
Varahi's four fires are the 12 (3 x 4) sun Kalas, 12 sidereal constellations. Kurukulla's five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar days. The complete individual grows within nine months to be born as a Shri Yantra or plant. The flowering of this plant is shown by the 24 petals of the yantra. The above all gives rise to the familiar shape of the Shri Yantra. The yantra is usually arranged in one of two forms. In the Bhuprastara, it is two dimensional and laid flat, usually facing the east, but sometimes the north, depending on the practice. The Meruprastara has the yantra in a pyramidal form. Unless the yantra be decorated with the appropriate bija and other mantras, it is worthless. It is also dead unless it is installed with life and the individual doing the puja is initiated into one of the lines (parampara).
The Triple Goddess, from her own will to manifest, extends herself in a ninefold way, as modifications of moon, sun and fire. The attributions of the various mandalas shows the type of energy represented. The meditation in Bhavana Upanishad is a figurative way of describing this celestial city or mountain which is a human being.
The island of jewels is the gross human body with its 9 alchemical bases or dhatus. Each is figuratively described as a gem—diamond, emerald, sapphire, ruby &c. The sea of nectar (semen/ova) is the base for the arising of the human body. The diagram suns up the meditation. We can see that this island of gems is a very pleasant place to he, full of gardens, with a beautiful, begemmed palace, wafted with a gentle breeze upon which is carried great fragrance, cool, alluring.
This indicates the Kaula view that one gains liberation by a very pleasant way, enjoying as one goes. This paradise island is very, very close. Each of the elements in the island meditation has a subtle meaning associated with the esoteric physiology of Shri Vidya.
She, Lalita, united with Shiva, is subtlety of subtlety, hidden behind the curtain hanging from the canopy. Her forms may appear to become progressively less subtle, but she still remains herself in it.
The two Mahabharata versions were copied into most of the Puranas, including the Linga Purana, with minor variations. An exception is the Shiva Purana version which appears to be original. Another original version is found in the Rudrayamala Tantra, which was later copied into the Shiva Rahasya Itihasa. If we were to hazard a guess as to which school the Shiva Sahasranama Stotras came from, it would be fairly reasonable to say that the Mahabharata (and most Purana) versions belong to the Smartas, the Shiva Purana version belongs to the Pashupatas, and the Rudrayamala Tantra version belongs to the Tantrik Shaivas.
The most ancient form of the Shiva Sahasranama Stotra is found in the Anushasanaparva book of the Mahabharata, wherein Shiva is eulogized by Krishna. The next most ancient version is likely the one found in the Shantiparva book of the Mahabharata, which is thought to have been inserted later into the book, and not found in standard critical editions of the Mahabharata. The 1000 names given below are from the Linga Purana and are probably based on the Shantiparva book of the Mahabharata with some variations. In the Linga Purana, it is not Krishna, but Vishnu who eulogizes Shiva.
It is important to remember that in any given Sahasranama, several names are repeated more than once, and in most there are actually more than 1000 names. Given below are only the first 1000 names as found in the Linga Purana.
Om Namah Shivaya
As was stated in the introduction to the Shiva Sahasranama previously, there are possibly four different and unique sets of Shiva Sahasranama Stotras - two in the Mahabharata (later found repeated in many Puranas with minor variations), one unique set in the Shiva Purana and one unique set in the Rudrayamala Tantra. The previous version posted was that found in the Linga Purana (essentially from the Mahabharata).
Today, we have the version from the Shiva Purana. As with the Linga Purana version, in the Shiva Purana, Shiva is eulogized by Vishnu.
This version of the Shiva Purana is divided into 451 chapters and contains roughly 24,000 verses, and was published based on manuscripts found in northern and southern India.
Clearly the first version is much shorter than the second. And perhaps more importantly, not even the lists of samhitas from the two versions coincide with one another. Why is this?
Some say that the answer to this riddle is in the Shiva Purana itself. Within the text of the Vidyeshvara and the Vayaviya Samhitas, both of which are common to both versions, it is explained that the original Shiva Purana contained 12 samhitas totaling 100,000 verses. Furthermore, the Vidyeshvara (II:49-56) and Vayaviya Samhitas list the names of 12 samhitas and the original number of verses in each:
Glancing back at the list of samhitas in the currently-available published versions, we find that all but the Vainayaka, Matri, Rudra-Ekadasha and Sahasrakotirudra Samhitas are available in one version or another. So, presumably these aforementioned samhitas have been lost with time.
Now, the other lingering questions that come to mind are: whence did the Jnana and Sanatkumara Samhitas come (neither is listed as part of the original text); and why were different collations of samhitas found in different areas? The only rational answer to these questions is that the Shiva Purana has been growing and changing since the text was first put into writing. In different areas, different samhitas were written down, but never were all the books collated to form one complete version. It may indeed be true that there were many more samhitas in existence, which were lost over time. But as some were lost, others were being recovered.
Below is a list of the texts in which Shiva Sahasranama Stotras are found.
Sahasranama means thousand (sahasra) names (nama), and Sahasranama Stotra is a hymn eulogizing the Lord by recounting one thousand of His names. As the various sects of Hindu-tradition (Shaivism, Shaktism and Vaishnavism) grew and spread, it must have become extremely popular to write hymns of a thousand names for the primary Deity of worship. There are various Sahasranama Stotras, but obviously here, we concentrate on the Shiva Sahasranama Stotra.
What makes the Shiva Sahasranama Stotra unique is the number of times and variations of the hymn, that are found in ancient texts. The appearance of the Shiva Sahasranama Stotra in at least 18 different texts is a testament to the fact that Shaivism in various forms was once immensely popular throughout the Indian subcontinent. In fact, Shaivism was the most widespread and influential form of Hinduism prior to 1200 CE (before the beginning of the Islamic era and the pan-Indian Vaishnava devotional movements). One published version of the Shiva Purana [Vangavasi Press Edition] contains six samhitas (books):
This version of the Shiva Purana is divided into 290 chapters and contains roughly 12,000 verses, and was published based on manuscripts found in eastern India.
The other published version of the Shiva Purana [Venkatesvara and Pandit Pustakalaya Editions] contains not six, but seven samhitas:
Beating Retreat is a military ceremony dating back to 16th century England and was first used in order to recall nearby patrolling units to their castle.
Originally it was known as watch setting and was initiated at sunset by the firing of a single round from the evening gun.
An order from the army of James II (England), otherwise James VII of Scotland dated to 18 June 1690 had his drums beating an order for his troops to retreat and a later order, from William III in 1694 read "The Drum Major and Drummers of the Regiment which gives a Captain of the Main Guard are to beat the Retreat through the large street, or as may be ordered. They are to be answered by all the Drummers of the guards, and by four Drummers of each Regiment in their respective Quarters". However, either or both orders may refer to the ceremonial tattoo.
For the first time ever, a Foreign band was allowed to play at the Beating Retreat on 5 June 2008. This band was that of the 1st Battalion Royal Malay Regiment, who had been helping to guard London, by mounting guards at the palaces. Amongst their performance pieces were arrangements of number of well known pieces from Film.
In India it officially denotes the end of Republic Day festivities. It is conducted on the evening of January 29, the third day after the Republic Day. It is performed by the bands of the three wings of the military, the Indian Army, Indian Navy and Indian Air Force. The venue is Raisina Hills and an adjacent square, flanked by the north and south block of the Rashtrapati Bhavan (President's house).
The Chief Guest of the function is the President of India who arrives escorted by the 'President's Bodyguards' (PBG), a cavalry unit. When the President arrives, the PBG commander asks the unit to give the National Salute, which is followed by the playing of the Indian National Anthem, Jana Gana Mana, by the Massed Bands, and at the same time by the unfurling of the Flag of India on the flagpole.
The ceremony starts by the massed bands of the three services marching in unison, playing popular marching tunes like Colonel Bogey and Sons of the Brave. The Fanfare then is followed by the bands of the Indian Army marching forward in quick time, then breaking into slow time, then by the 'compound march' involving movements to form intricate and beautiful patterns. The military band, again, breaks into quick time and goes back to the farthest end of Raisina Hills. Then the Pipes and Drums of the Indian Army play traditional Scottish tunes and Indian tunes like "Gurkha Brigade", Neer's "Sagar Samraat" and "Chaandni" . This band also does a compound march. The last bands to perform are the combined bands of the Navy and the Air Force. This part of the ceremony ends with their compound march. Not to forget inter services bands beating the retreat during Asian games closing ceremony in New Delhi "ASIAD 82" for which the credit goes to retired Indian Army's Music Director Late Harold Joseph, Indian Navy's Jerome Rogrigues and Indian Navy's M S Neer, one of the greatest musician, conductor, composer and instrumentalist of the Indian Armed Forces bands, who had led the massed bands at ASIAD 82 closing ceremony.
The three band contingents march forward and take position close to the President's seat. The drummers give a solo performance (known as the Drummer's Call). A regular feature of this pageant is the last tune played before the Retreat. It is the famous Christian Hymn written by Henry Francis Lyte, Abide With Me. The chimes made by the tubular bells, placed quite at a distance, creates a mesmerizing ambiance.
This is followed by the bugle call for Retreat, and all the flags are slowly brought down. The band master then marches to the President and requests permission to take the bands away, and informs that the closing ceremony is now complete. The bands march back playing a popular martial tune Saare Jahan Se Achcha. As soon as the bands cross Raisina Hills a spectacular illumination display is set up on the North and South Blocks of the Parliament building. As the PBG's horse mounted troops arrive back in after the bands leave, the band stops to play the National Anthem again as the President receives the final National Salute for the day by the PBG, before the President and the PBG depart with the bands leading.
