tag:blogger.com,1999:blog-8235850605233763632024-03-19T15:00:55.167+05:30Samyuktha HarshithaHari Sarvothama Vayu Jeevothama -The Madhwa Way of the WorldSamyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.comBlogger600125tag:blogger.com,1999:blog-823585060523376363.post-13503943514113370542015-02-06T15:28:00.002+05:302015-02-06T15:28:33.958+05:30The history of Hayagriva<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;"> </span><span style="font-size: 14pt;">Last week was the
jayanti or birth anniversary of one of the greatest saints of the Madhwa
parampare.</span><span style="font-size: 14pt;"> </span><span style="font-size: 14pt;">The saint was a philosopher
par excellence and also a composer of extraordinary ability.</span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">A disciple of
Vyasa Raja or Vyasa Theertha, he was a strident proponent of Madhwa Siddantha
and he is more remembered today for his many steps to streamline the
administration of the Krishna Temple in Udupi.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Having lived for
120 years, he was the first Madhwa saint to enter Brindavana alive. His
Brindavana is in Sode in Sirsi taluk and today draws a large number of people
from all over the world. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">This seer is none
other than Vadiraja Theertha, popularly called Rajaru by millions of his devote. Born in 1480 in a small hamlet
set in verdant paddy fields in Hoovinakere, he strode across the earth till
1600 when he entered Brindavana.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Vadiraja is known
for his devotion to Hayagriva, an avatar of Vishnu. Hayagriva is generally
depicted as a God with the head of the horse. Vadiraja has picturised with the horse god eating the prasada or
Hayagreeva, a sweet dish.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">What or who is
Hayagreeva and what is his place in Hindu mythology. Let us examine some
aspects related to the Horse God. Interestingly, Hayagriva is not only
mentioned in the Hindu text but in Buddhist works also and he is a god not only
in <st1:country-region w:st="on">India</st1:country-region> but in several
countries of South East Asia, Tibet, <st1:country-region w:st="on">Nepal</st1:country-region>,
<st1:country-region w:st="on">Bhutan</st1:country-region>, <st1:country-region w:st="on">Japan</st1:country-region> and <st1:country-region w:st="on"><st1:place w:st="on">China</st1:place></st1:country-region>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The word Hayagriva
is a Sanskrit term and it is also spelt as Hayagreeva. Considered to be an avatar of Vishnu, Haya in
Sanskrit means horse and Griva neck.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Hayagrīva is
associated with knowledge, learning and wisdom. The horse head is pure white in
colour and the god is seated on a lotus. White represents purity, wisdom
and truth and Hayagriva is invested with
the character of one who swept away
darkness and passion and lit up the world.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Interestingly, it
was not Vadiraja who first spoke or wrote about Hayagriva. The name goes back
to more than 2000 years ago when the Aryans began worshipping many animals
including cow, elephant, horse. The Aryans attributed speed, intelligence and
strength to a horse.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">In the Vedas,
particularly Rg Veda, there are numerous references and hymns dedicated to a
horse or a steed. In many of them, the horse is related to the Sun. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Many legends of
the Hayagriva are found in the Mahabharata and the Puranas too. In Devi
Bhagavatha, Hayagriva is a horse demon defeated by Vishnu.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">In the Skanda
Purana, the story of Vishnu-Hayagriva is related in chapter 14-15 of
Dharmaranyakhanda. In the Vamana Purana, Prahalada worships Hayagriva at
Asvatheertha near Kanauj. This Purana also speaks of the worship of Hayagriva in different regions
of <st1:country-region w:st="on">India</st1:country-region>, including <st1:country-region w:st="on">Assam</st1:country-region> and in the <st1:place w:st="on">Krishna</st1:place>
(river) regions. The Nilamata Purana refers to Hayagriva in the <st1:place w:st="on">Kashmir</st1:place> region. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The Matysa Purana
says Hayagriva avatar preceded Matysa avatar. However, the Vaman Purana
contradicts this and says Hayavadana is the third incarnation of Vishnu. The
Garuda Purana places Hayagriva after Datta.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">In the Sanatkumara
Samhita (Sanat Kumara was one of the four spiritual sons of Brahma), Hayagriva
is placed alongside Surya and Chandra .<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The Pancharatna
agamas also mention Hayagriva. The agamas are a body of religious-cum-philosophical literature which
trace their origins too the Vedas.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The Visvaksena allots
a northern direction to the world occupied by Lord Hayagriva. This is the
Hayagriva Loka. The Naradiya Samhita also allots a similar world to Hayagriva. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The Hayagriva
Upanishat belongs to the Atharvana Veda. This tells us about the benefits of
chanting mantas relating to Hayagriva.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The Tantras also
mention Hayagriva. The Meru Tantra gives us information on several aspects
relating to Hayagriva. The Yogini Tantra deals with the power of the Hayagriva.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The agamas have an
exclusive work devoted to minor gods and it is called Hayasira Samhita. It is
here that we find mention of Hayagriva, who scholars say, is a minor avatar of
Vishnu. The avatar of Hayagriva is believed to have come about on a full moon
day in August (Shravana-Pournami ) and on the ninth day of Navaratri.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">There is a verse
in the Pancharatna Agama that deals with the Hayagriva. It says.....<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">"jñānānanda
mayaṃ devaṃ nirmala sphaṭikākṛtiṃ<br />
ādhāraṃ sarvavidyānaṃ hayagrīvaṃ upāsmahe."<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;"><br />
This verse is now the prefix to the Hayagriva Stotra of the renowned 13th-century
Srivaishnava poet-philosopher Nigamanta Mahadesika popularly known as Vedanta
Desika (1268-1370). The Stotra is one of the earliest compositions of Vedanta
Desika.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Consisting of 32 slokas, it is a beautiful hymn on the
attributes of Hayagriva. It is said that it was Garuda himself who appeared
before him and taught the Hayagriva Mantra.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">He says,<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Visheshavitparishadeshu
natha: vidagdhagoshthisamaranganeshu |<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Jigishato me
kavitarkikakendran jihvagrasimhasanamabhyupeya. ||<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">For Vedanta
Desika, his Hayagriva has four lotus
hands, with one bestowing knowledge; another holding books of wisdom. The other
two hands hold the Conch and Discus. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Vadiraja in his Hayagriva
Sampada stotra, says<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">hayagreeva
hayagreeva hayagreeveti vaadinam |<br />
naram munchanti paapaani daridramiva yoshitah ||1||<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">hayagreeva
hayagreeva hayagreeveti yo vadet.<br />
tasya nihsarate vaanee jahnu kanyaapravaahavat ||2||<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">hayagreeva
hayagreeva hayagreeveti yo dhvanih |<br />
vishobhate cha vaikunTa kavaatodghaatanakshamaH ||3||<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">shloka trayamidam
punyam hayagreevapadaankitam |<br />
vaadiraaja yatiproktam pathataam sampadaam padam.||4||<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Itee Shri Madvadiraja
Poojya Charana Virachitha<br />
Hayagreeva Sampada Stotram Sampurnam.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Apart from these
two stotras, we can find Hayagriva stotra in the Garuda Purana. This is part of
a chapter on Hayagriva Pooja Vidhi.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The other stotra
is in Skanda Purana and it is part of Brahma Khanda, Hayagriva Upakhyana.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">In Buddhism,
Hayagriva is depicted as a fierce and awesome god whose wrath knows no bounds.
In the Mahavairocana-sutra, Hayagriva is described as one wearing a garland of
skulls. Here, he is a Krodha Vighnantaka. For the Buddhists, Hayagriva is an
avatar of Bodhisattava.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">It is interesting
to note that Hayagriva transformed from a Brahminical God of knowledge and
purity to a fierce and intimidating God of the Buddhists. This transformation
is traced by Robert H Van Gulik in his work: "Hayagriva: The Mantrayana
aspect of a Horse Cult in <st1:country-region w:st="on">China</st1:country-region>
and <st1:country-region w:st="on"><st1:place w:st="on">Japan</st1:place></st1:country-region>".
<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Another Buddhist
work where Hayagriva is mentioned is the Dharma Samgraha-a collection of
ancient Buddhist texts.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Hayagriva is
depicted as a Horse God in several temples of <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>. One of the best
representations is in the Lakshmana temple in Khajuraho. Built by the Chandela
Kings, the outer wall of this temple has images of over 600 gods. It is
entirely dedicated to Vishnu.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">The first ever
historical representation of Hayagriva can be found in several sculptures
belonging to the pre-Gupta period. One of the earliest such sculptures can be
seen in the Bharat Kala Bhavan museum in <st1:city w:st="on"><st1:place w:st="on">Varanasi</st1:place></st1:city>.
<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Another pre-Gupta
idol of Hayagriva can be seen in a museum in <st1:city w:st="on"><st1:place w:st="on">Mathura</st1:place></st1:city>. The image of Hayagriva is depicted
in the Vishwaroopa sculptures of Deogarh, Mandasor, Samalji and Kanauj. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Closer home, we
can see images of Hayagriva in the Hoysala temple at Nuggahalli near <st1:city w:st="on"><st1:place w:st="on">Mysore</st1:place></st1:city>. The Hayagriva
which Desika so eloquently wrote about can be seen in Tiruvendipuram in
Cudddalore district of Tamil Nadu. Since he is meditating, the horse God here
is also called Yoga Hayagriva.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">There are idols
dedicated to Hayagriva in the <st1:place w:st="on"><st1:placename w:st="on">Ranganatha</st1:placename>
<st1:placetype w:st="on">Temple</st1:placetype></st1:place> in Srirangam and
in the Vaikunta Perumal temple in Kanchi. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">By the way, the
presiding diety of Parkala Matha of <st1:city w:st="on"><st1:place w:st="on">Mysore</st1:place></st1:city>
is Hayagriva.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">In <st1:country-region w:st="on"><st1:place w:st="on">Tibet</st1:place></st1:country-region>,
Hayagriva was initially worshipped by horse dealers. Hayagriva came to <st1:country-region w:st="on">Tibet</st1:country-region>, thanks to Atisha (980-1054), the Indian
scholar from Bengal who was instrumental in spreading Buddhism in <st1:country-region w:st="on">Tibet</st1:country-region> and other countries such as <st1:place w:st="on">Sumatra</st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Some other temples
dedicated to Hayagrive in India are at Tank Bund Road in Gandhinagar,
Bangalore: lakshmi Hayagriva Temple at Nanganallur in Chennai: Chettypunyam
Hayagriva Temple in Chengalpattu, Tamil Nadu, Hayagriva Temple, North Mada Street,
Tirumala and Lakshmi Hayagriva Temple at Machilipatnam in Andhra Pradesh.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">Of course, who can
forget the famous <st1:placename w:st="on">Hayagriva</st1:placename> <st1:placename w:st="on">Madhawa</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype>
in Manikuta, Hajo near <st1:place w:st="on"><st1:city w:st="on">Guwahati</st1:city>,
<st1:country-region w:st="on">Assam</st1:country-region></st1:place>. This
temple is revered by both Hindus and Buddhists.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN" style="font-size: 14.0pt;">There are temples
dedicated to Hayagriva in Yadagirigutta and Mahaboob Nagar in Andhra Pradesh, <st1:city w:st="on">Madurai</st1:city> in Tamil Nadu and there is one in <st1:city w:st="on"><st1:place w:st="on">Pondicherry</st1:place></st1:city>. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com1tag:blogger.com,1999:blog-823585060523376363.post-62743165053096781982014-09-05T19:07:00.001+05:302014-09-05T19:07:53.515+05:30 The tiger's fortress<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 14.0pt;">This one of Karnataka’s best
island fortress and often regarded as the best known not only in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> but the
world over. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Situated at the junction of
two rivers, the fortress was initially built by a local chieftain. However, it
achieved renown as one of the most impregnable forts only in the 17<sup>th</sup>
and 18<sup>th</sup> century.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Today, the ruins of the fort
dominate the island and it still stands in all majesty, a tribute to all those
who worked hard to make it a formidable bastion of stone, lime and mortar.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;"> The fort was breached by the British more than
200 years ago. The breach too stands as it was centuries ago, a mute testimony
to the treachery of a handful of people
and the determination of the British to stifle out all dissent and opposition,
in their bid to make <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>
their own.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">This is the fort of
Srirangapatna, just a few miles from <st1:city w:st="on"><st1:place w:st="on">Mysore</st1:place></st1:city>
and located on the <st1:street w:st="on"><st1:address w:st="on">Bangalore-Mysore
Road</st1:address></st1:street>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The fort is surrounded by the
waters of the Cauvery and Paschimavahini and it one of the best known island
forts of <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>.
Though the fort is closely associated with Tipu Sultan and his father, Hyder
Ali, not many know that they were not the builders of the fort. They only
reinforced, strengthened and at some places added to the already existing fort.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The history of the
Srirangapatna fort goes back to the 15<sup>th</sup> century when a local
chieftain, Thimanna Hebbar of Nagamangala began construction of a mud wall. The
then Vijayanagar Emperor, Deveraya, the second, permitted Hebbar to fortify
Srirangapatna. The construction commenced sometime in 1454 and when the
Vijayanagar dynasty was decisively defeated by the Muslim Kingdoms of the Deccan in the Battle of Talikota in 1565,
Srirangapatna rose to prominence as one of the strongest forts of a truncated
and much decreased (in area and size) of the Vijayanagars.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;"> The fort was the last frontier of the
Vijayanagars and when the last Vijayanagar Viceroy of Srirangapatna province,
Tirumala Raya lost a battle to Raja Wodeyar in 1601 (This was the battle of
Kesare, which today is part of <st1:city w:st="on"><st1:place w:st="on">Mysore</st1:place></st1:city>),
the Wodeyars made Srirangapatna their capital and began ruling from there.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Wodeyar Kings began
strengthening the fort walls and in 1654, Kanteerava Narasaraj Wodeya, the then ruler of the <st1:place w:st="on"><st1:city w:st="on">Mysore</st1:city></st1:place>, rebuilt it. More than a century later, Tipu Sultan with
the help of French engineers, added to the fort structures and strengthened its
defenses.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Tipu went in for a double enclosure
fort constructed with massive granite blocks. However, the inside of the fort
ramparts are made of mud and rubble masonry.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Srirangapatna fort is
shaped like a triangle, and aligned along the northwestern corner of the island
so that the eaters of the Cauvery add to the defence. The rugged riverbed form
a natural moat on the north and west of the fort. From the air, the fort looks
like an irregular pentagon with a <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">perimeter of about 4 kilometres.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The double moats on the south
and east side of the forts were built by Tipu to deter the enemy from gaining
easy access. Crocodiles were let into the moats but today they are rather dry.
The moats were 30 feet deep.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The moats around the fort
were dug under the personal supervision of the French military engineer, Huben.
For Tipu, the moats provided the much needed security for a capital which was
constantly under enemy attack.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The main entrance to the
island city was from the bridges and gateways on the south and eastern side of
the fort. Two important gateways – the Mysore Gate and the Elephant Gate
face the Bangalore-Mysore highway..<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The ruins of <st1:city w:st="on"><st1:place w:st="on">Bangalore</st1:place></st1:city> and Delhi Gates or the water gate have
their own tales to tell. The fort was once ringed by 18 watch towers, interspread
with cannons.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">It was from the water gate that the British
successfully breached the fort. Unfortunately, for Tipu and his family, this was
the only passage for them to access water from around the moat without fearing
for crocodiles.<br />
The moat today is facing threat from a different kind. A callous and
insensitive administration coupled with man’s greed is spelling ruin to this
once grand structure.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Debris from the town and the
other areas is being dumped into the moat surrounding the fort. Leftovers from
chicken, mutton and fish stalls and other garbage are also being thrown into
the moat.<br />
The moat near Cauvery Layout in Srirangapatna is partially buried under debris
and the situation is similar on the road that connects Thomas Inman’s dungeon.
Weeds have grown in the moat. <o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Just a little away from the
Water Gate is the place where Tipu died, valiantly fighting on till his last
breath. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com1tag:blogger.com,1999:blog-823585060523376363.post-26806464471892494092014-08-29T08:01:00.001+05:302014-08-29T08:01:12.921+05:30Treating Ataxia the Ayurvedic way<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Allopathy or the modern
system of medicine labels it calls it
degenerative and often fatal disorder. It says there is no known
effective treatment for this condition.
However, Ayurveda, which is perhaps the oldest system of medicine has a cure
and today many doctors and hospitals are prescribing Ayurvedic cure for Spinocerebellar
ataxia or SCA) as it is called.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">SCA is called a progressive,
degenerative and genetic disorder which
is neurodegenerative in nature. Allopathy says there is no known cure and that
it can affect anybody of any age as it is caused by a gene.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Surprisingly, people are just
not aware that they carry the ataxia gene until they have children who begin to
show signs of having it. More than 60 different types of SCA have been identified.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">SCA disorder leads to lack of
coordinated walk or gait, poor coordination of the limbs and even eye movement.
The disorder makes patients with SCA move their hands rather frequently and
intentionally. We can also see clumsy motion of a body as there is lack of
proper muscle movement.</span> </div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ataxia is thus a symptom, not
a disease. It is a specific term coined for poor coordination of movement and
most people suffering from ataxia walk in a uncoordinated and unsteady manner. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ataxia is known to affect coordination
of fingers, hands, arms, speech <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">(dysarthria) and eye
movements (nystagmus). <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Axtaxia generally results
from damage to or shrinkage of the cerebellum and it is this part of the brain that
controls coordination of movement. The disorder can be acquired or inherited as
it is hereditary.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Thus we see that Spinocerebellar
Ataxia is an illness that occurs when parts of the nervous system that control
movement are either damaged or cease to function. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Some of the symptoms include lack
of sleep or uncoordinated sleeping, tremors,
stiffness, depression and even spasticity. Almost all of these and many other
symptoms can be easily treated by medication.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Therapeutic measures combined
with regular and intensive rehabilitation regimen can help such a patient to
carry out daily chores themselves such as brushing the teeth or making and
drinking water and coffee.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ayurvedic medicines like
Bruhat-Vat-Chintamani, Ekang-Veer-Ras, Tapyadi-Loh, Kaishor-Guggulu,
Vat-Gajankush-Ras and Maha-Vat-Vidhvans-Ras are generally used for gait
instability, tremors and even loss of movement.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">A variety of herbal medicines
like Ashwagandha (Withania somnifera), Bala (Sida cordifolia), Haridra (Curcuma
longa), Naagbala (Grewia hirsuta), Shatavari (Asparagus racemosus), Yashtimadhuk
(Glycyrrhiza glabra), and Mandukparni (Centella asiatica) and these are known
to improve the blood supply to brain cells and help in regeneration of the cells.<br />
Besides, medicines such as Brahmi (Bacopa monnieri), Shankhpushpi (Convolvulus
pluricaulis) and Vacha (Acorus calamus) are used to improve memory and
intellect. Jatamansi (Nardostachys
jatamansi), Jayphal (Myristica fragrans), Khurasani ova (Hyoscyamus <st1:country-region w:st="on"><st1:place w:st="on">niger</st1:place></st1:country-region>) and
Tagar (Valeriana wallichii) are prescribed to treat depression and anxiety. To
improve neuro-muscular coordination, Ayurveda uses Rasna (Pluchea lanceolata), Agnitundi-Vati,
Maha-Rasnadi-Guggulu, ishtinduk-Vati, Bhallatakasav, Trayodashang-Guggulu, Nirgundi
(Vitex negundo), Kuchla (Strychnos nuxvomica) and Bhallatak (Semicarpus
anacardium).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Panchakarma treatment is
prescribed for regaining body strength. Regular massage and medication helps
alleviate many of the symptoms. <br />
Ayurveda and the Chinese system of medicine has a cure for this disorder. The
Chinese system involves replanting stem cells and this research has been
successfully carried out in St. Micheal’s Hospital, <st1:place w:st="on"><st1:city w:st="on">Shangai</st1:city>, <st1:country-region w:st="on">China</st1:country-region></st1:place>.
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">In <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>, Ayurveda addresses the core
of SCA. It tries to alleviate the many symptoms that come with the disorder. It
helps a SCA patient undertake and complete his daily chores. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ayurveda can treat both
hereditary and acquired ataxia. However, a majority of the ataxias are
hereditary and they are classified by chromosomal location and pattern of
inheritance.The more common inherited ataxias are Friedreich’s
ataxia and Machado-Joseph.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ataxia can also be acquired from
vitamin deficiency, tumors, stroke, multiple sclerosis, alcoholism, peripheral
neuropathy and metabolic disorders.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Allopathy says there is no
cure for the hereditary ataxias. However, ataxia caused by a metabolic disorder
or vitamin deficiency can be treated with medications and controlled diet. Regular
physical therapy can strengthen muscles.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ayurveda terms ataxias as Pandu
roga. It says the reason for the disorder is due to deficiency in liver function which
depletes the Dhatu in the blood which in turn cause all these symptoms. Ayurvedic
treatment starts with avoiding fried
food, artificial food, green/red chillies, tomatoe, lemon, tamarind, potato and
curd. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The treatment options for
improving the balance in degenerative cerebellar ataxias are very few.
Ayurvedic texts have described diverse treatment regimens for this disease.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ayurvedic
treatment starts with treatment of Shirobasti (therapeutic retention of
medicament over the scalp) in male patients and Shirodhara (pouring of a steady
stream of medicament on the forehead) in female patients with Dhanvantaram
taila (medicated oil).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">This
is followed by by Abhyanga or methodical
massage with Dhanvantaram taila and Bhashpa sweda, which is also known as steam
bath.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Apart
from these two methods, Ayurveda also prescribes Abhyantara aushadha or oral
medicine of Maharasnadi kashayam, Dhanvantaram capsules and Ashwagandha.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Studies
have shown that this treatment did not have any side effect and there was
improvement in walking and other motor movement. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">In
<st1:country-region w:st="on"><st1:place w:st="on">Japan</st1:place></st1:country-region>,
doctors have reported improvement in a case of familial spinocerebellar ataxia 6 with typical
symptoms when the patient was treated with a mixture of 18 medicinal herbs
(modified Zhengan Xifeng Tang). This treatment was based on the guidelines of
traditional Chinese medicine. All the
symptoms showed improvement.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">A
word of caution and warning though. No treatment should be undertaken on its
own. Consult your family doctor first and then turn to an expert Ayurvedic expert.
Even messaging correctly should be learnt from an expert. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com1tag:blogger.com,1999:blog-823585060523376363.post-46019887779536830032014-08-28T17:08:00.001+05:302014-08-28T17:08:32.881+05:30Ayurvedic treatment for stroke<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Readers, some of them from
abroad <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>,
have written seeking more information on
Ayurvedic treatment of or for paralysis or stroke. A few readers have asked if
there is an alternative for the travel to Chitoor they have to undertake to take
Ayurvedic treatment at the hands of a well-known Ayurvedic practitioner.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">One of the reader wanted to know
if the Ayurvedic treatment is effective for brain swelling.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The swelling of the brain is
called edema and it can be due to a variety of cause-from stroke or paralysis
to head injury, bump on the head and even bacterial infection.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Brain swelling, if not
treated initially and quickly, can lead to life threatening problems and even
death. The skull around the brain is so tightly woven around the organ that it generally
prevents injuries. However, when the brain begins to swell, the skull has to be
cut off or part of the skull removed.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;"> Brain swelling is also
known as elevated intracranial pressure or cerebral edema. When the swelling
increases pressure inside the skull, it comes to be known as intracranial
pressure, or ICP. This pressure has to be immediately reduced as it can prevent
blood from flowing to the brain. It can also effectively stop other fluids from
leaving the brain, leading to permanent damage to the cells or even the death
of the cells. .<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ischemic strokes is regarded
as the most common type of stroke and this is caused by a blood clot or
blockage in or near the brain. The stops the flow of blood and oxygen into the
brain and once this occurs, the brain begins to die. It is at this juncture
that doctors decide to remove a part of the skull to lessen the pressure on the
brain. This is called decompressive craniectomy.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Craniectomy is often resorted
to in patients who have experienced a very severe brain injury involving bleeding
around the brain or excessive swelling of the brain. Craniectomy, therefore, is
performed as a life saving measure.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">As patients who undergo
craniectomy were brought to hospitals in critical condition, they will require a fairly long
time to recover and recoup.This may take from a few months too even years.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The best manner to hasten the
recovery is by going in for a comprehensive and thorough rehabilitation programme.
This will be primarily aimed at regaining as much brain function as possible. By
the way, replacement of the bone or skull removed during craniectomy will be
undertaken months after the original injury or paralysis occurred. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Surgeons of Johns Hopkins in
the <st1:country-region w:st="on"><st1:place w:st="on">United States</st1:place></st1:country-region>
have reported they have devised a safer method to replace the bone removed from
the skull after craniectomy.<br />
The new procedure is detailed in the <st1:country-region w:st="on"><st1:place w:st="on">US</st1:place></st1:country-region> journal, Neurosurgery. The study
covered 50 patients and only one of them required bone removal as he developed a
deep infection. <br />
One of the earliest systems of medicine in the world is Ayurveda. This system
has a set of procedures outlined for treatment of stroke or paralysis. In
Ayurveda, a stroke is called Pakshaaghaata and Ayurvedic texts say it is caused
by blockage of Vaata movement. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ayurveda uses a variety
of drugs such as Ekaanga veera ras,
Vaata Gajaankush ras and Vata Chintamani ras which is also called as Brihat
Vatchintamani Ras to treat strokes. As the Vatchintamani Ras contains a
fairly large dosage of metals, it should only be taken under strict medical
supervision. This is in tablet form and should be used only after consulting
doctors.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Ekaanga veera ras too is
in tablet form and it contains heavy metals. The Gajaankush too is a tablet
with heavy metal content. It is generally used for treating neuro-muscular
problems. Apart from these tablets, Ayurvedic treatment also includes
application of medicated oil , nasal drops
and even a special type of enema called basti or basti karma, which is
one of the main procedures of the panchakarma treatment.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Palsineuron tablets has also
been found effective in treating stroke.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Regular massage in Ayurvedic
method is called abhyangana chikitsa. This not only ensures that the patient gets
adequate exercise, but also works to free the passive movement of muscles and
joints.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Gunja taila is also used in
Ayurveda as an external application in paralysis. Dashmoolaarishta is another Ayurvedic
input for toning up the nervous system Ayurvedic practitioners generally
prescribe Maha Narayana taila for external massage. Recent research has shown
that turmeric can be used an effective tool against paralysis.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Some of the herbal medicines or
items that can act as a cure for strokes are garlic, carrot, ginger, turmeric, spinach, pigweed, willow,
pineapple, English pea, green tea and ginkgo biloba, a herb commonly found in Europe
and extensively used there.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Conventional Ayurvedic medications
generally used for stroke also include Yograj Guggulu, Mahayograj Guggulu, Tapyadi
Loha and Sameerpannag Ras. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Chinese too have a native
method for dealing with stroke. It is called Ren Shen Zai Zao Wan.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Whatever the system of
medicine, always consult an expert and in cases of stroke or paralysis, never
go in for self medication. Consult your family doctor first and then go to a recognized
Ayurvedic practitioner. Please remember many of the allopathic drugs that are
already being prescribed contain ayurvedic formulations.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 14.0pt;">What we would suggest for
people suffering from stroke, paralysis or brain damage is that the patients should
be given intensive rehabilitation therapy. Apart from this, regular massage and
exercises can help a stroke patient become more mobile. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-7893921156401286592014-08-27T05:51:00.002+05:302014-08-27T05:51:07.092+05:30Not a single crime in 107 years<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Over the last few months, <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> has
witnessed a rather disturbing increase in the number of criminal incidents. Be
it eve teasing, rape, molestation or other crimes against women, there seems to
be no end to these incidents.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">A somnolent police force and an
equally insensitive Government coupled
with a lethargic executive have not helped matters. Though the judiciary is
severely overburdened, it has taken upon itself the task of putting some accountability among the powers
that be. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The judiciary is trying to
show the way that the executive has to follow but there seems to be little or
no positive reaction. The people too seem to feel that the Government be best
left to itself. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Even as the society in India is searching for ways and
means to combat the rise in crimes, a village in Chattisgarh, which is one of
the most heavily Naxal infested State in the country, is showing the way.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">This village has never
witnessed any crime for more than a century and surely this must be a event that
is fit enough to be entered in the all the record books. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The village is in Korba district
and it has never witnessed any crime case for last 107 years. The name of the
village is Fuljar and it is located 60 kilometres from Korba which is generally labelled as the power hub
of Chattisgarh.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Though Fuljhar comes under Urda
police station limits, the police there
have absolutely no record, either oral or written, about incidents of theft,
loot, quarrel, assault or any other crime.<br />
This is not to say that there is no machinery or institution to maintain law
and order in the village. The villagers say that the Choupal plays the role of
a police station where they register their grievances before the Panch (a team of chosen village people). The
Panch hears the complaints and resolves them then and there. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">This appears to be no easy
task as Fuljar has a population of nearly 2,000 people. What makes the Choupal
work is the trust and faith the villager shave in the indigenous system. Since
the Choupal serves as a police station, no complaints go beyond it.<o:p></o:p></span><br />
<span style="font-size: 14.0pt;">Compare this zero crime rate with the 35658 incidents of cognizable offences registered by Jharkhand in 2011. This statistic is by the National Crime Records Bureau (NCRB) which maintains a data base of all crimes and accidents in India.</span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">No wonder the villager was
declared the best by the Chief Minister Raman Singh a few years ago. Is it not
time for other villages to follow suit. Trust
the local system and ensure that it works, whether it deals with law and order
or any other issue.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;"> </span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">
<!--[endif]--><o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-6014409009829013122014-08-26T06:55:00.001+05:302014-08-26T06:55:45.542+05:30The sands of time<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 14.0pt;">There has been much debate on
the sands that covered Talakad, the once magnificent capital of the mighty
Gangas who ruled over several areas of what is today known as <st1:place w:st="on">South
Karnataka</st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Talakad or Talakadu is
today a small town on the left bank of the Cauvery, 45 kilometres from <st1:place w:st="on"><st1:city w:st="on">Mysore</st1:city></st1:place>, 29 kms from T.
Narsipura and just a few kilometers away from Somanathapura.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">A few decades ago, Talakad
was home to more than 30 temples, most of which are now buried in sand. A few
temples have been excavated and retaining walls built to keep away the sand
away.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The sands to this famous
temple town are brought by the Cauvery, which flows just across the town. The
sands, over centuries, have acquired mystical proportions and thousands of
tourists and pilgrims visiting Talakad are told a fascinating tale of why and
how the town came to be buried under sand.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Though the origin of Talakad is
lost in the maze of antiquity, it is an undeniable fact that it gained
prominence only after the Gangas (the <st1:place w:st="on">Western Gangas</st1:place>,
350-1100 AD) made it their capital. Madhava, the first ruler of the Gangas,
proclaimed Talakad as his capital in 350 AD.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Gangas were initially
feudatories of the Chalukyas and then the Rashtrakutas of Manyakheta or
Malkhed. They were overpowered by the
Cholas during the 11th century and Talakadu was renamed as Rajapura. In 1117, the
Hoysala Emperor, Vishnuvardhana, seized Talakad from the Cholas and assumed the
title of Talakadugonda. He is said to have ground Talakad to dust and killed
scores of people. In commemoration of this achievement, he built the
Keerthinarayana temple at Talakad.<br />
Today, most of the temples are submerged in sand. Many of the stone pillars of these temples lie scattered across Talakad
which today is better known for the Pathaleshwara, Maruleshwara, Arkeshwara,
Vaidyanatheeshwara and Mallikarjuna temples which together is called the pancha
linga temples.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">A fair is held every 12 years
for these five temples of Shiva and this is called Pancha Linga darshana, which
was last held in 2005. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Apart from these five
temples, historians and archaeologists aver that there are several other
temples buried under sand. While scholars and historians are debating how so
much sand came to Talakad and how they could bury an entire city, geologists and scientists say it
was an ecological incident or rather accident that left Talakad battling the
sands of time. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Localites, guides and others
claim that the sands are a result of a curse. This fascinating tale of sands
covering temples and burying a town is closely linked to the Wodeyars of
Mysore. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">As we all know, Raja Wodeyar
defeated Sriranga Raya, the Viceroy of Srirangapatna, which was a province
under the Vijayanagar dynasty. Sriranga is supposed to have left Srirangapatna
and gone towards Malangi, a small village on the opposite banks of Talakad. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Raja Wodeyar was desirous of
getting hold of the jewels of Alamelammaa, the second wife of Sriranga Raya, alo known as Tirumala. Hearing of this, Alamelamma went
towards Malangi. She was hotly perused by Raja Wodeyar. When Raja Wodeyar was
on the verge of taking her captive, an angry Alemelamma cursed the King thus: (</span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ತಲಕಾಡು</span><span lang="ML" style="font-family: Kartika; font-size: 14.0pt; mso-hansi-font-family: "Times New Roman";">
</span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ಮರಳಾಗಿ</span><span style="font-size: 14.0pt;">; </span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ಮಾಲಿಂಗಿ</span><span lang="ML" style="font-family: Kartika; font-size: 14.0pt; mso-hansi-font-family: "Times New Roman";"> </span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ಮಡುವಾಗಿ</span><span style="font-size: 14.0pt;">, </span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ಮೈಸೂರು</span><span lang="ML" style="font-family: Kartika; font-size: 14.0pt; mso-hansi-font-family: "Times New Roman";"> </span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ದೊರೆಗೆ</span><span lang="ML" style="font-family: Kartika; font-size: 14.0pt; mso-hansi-font-family: "Times New Roman";">
</span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ಮಕ್ಕಳಾಗದೆ</span><span lang="ML" style="font-family: Kartika; font-size: 14.0pt; mso-hansi-font-family: "Times New Roman";">
</span><span lang="ML" style="font-family: Tunga; font-size: 14.0pt;">ಹೋಗಲಿ</span><span lang="ML" style="font-family: Kartika; font-size: 14.0pt; mso-hansi-font-family: "Times New Roman";">!)</span><span style="font-size: 14.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The English translation of
the Kannada words mean: “Talakadu Maralagi, Malangi Maduvagi, Mysuru Dorege
Makkalagadirali.”<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14pt;">The curse was the beginning
of the end of Talakad which subsequently came to be buried under sand. While
Malangi became a whirlpool, the Mysore Emperors did not have direct descendents
and they had too adopt a son to carry on the lineage.</span><span style="font-size: 14pt;"> </span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Howsoever interesting and
fascinating this tale of curse, there appears to be a more scientific and
geological reason for the sands to bury Talakad and this can be traced to an
event during the Vijayanagar period.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Talakad and all of <st1:city w:st="on"><st1:place w:st="on">Mysore</st1:place></st1:city> and south
Karnataka were once part of the famed Vijayanagar Empire. Bukka was the ruling
Emperor of Vijayanagar. One of his many ministers was Madhava Mantri. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Madhava Mantri was a Brahmin.
He was as apt at debates as he was at war. Buka deputed him to conquer <st1:place w:st="on">Goa</st1:place> from the Bahamanis. Madhava Mantri seized Goad and
built the <st1:place w:st="on"><st1:placename w:st="on">Gomanteshwar</st1:placename>
<st1:placetype w:st="on">Temple</st1:placetype></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Bukka then ordered Madhava
Mantri to look after the <st1:city w:st="on"><st1:place w:st="on">Mysore</st1:place></st1:city>
province. Madhava Mantri then decided to build a dam across the Cauvery a
little upstream Talakad. He did so as he wanted to divert the water for
irrigation purposes. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The dam led to the river bank
splitting into two. The swift south-westerly winds that blow across this region
regularly began depositing sands at Talakad which lat directly in the path of
the wind. Thus, we see that the fist incident of the sands blowing towards
Talakad occurred sometime in 1336 and they continued for several decades.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">In just a mater of sixty
years, Talakad lay buried under sand and it came to be abandoned. Malangi,
which is on the opposite bank came into prominence. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Centuries later, and this was
sometime after 1610 when Raja Wodeyar defeated Sriranga Raya, the tale of the curse
came to be told and today the curse is believed to be the reason for the
Wodeyar Kings inability to produce a male heir.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">While the dam will easily
explain the sands, what scientific explanation can one give to the Wodeyar Emperor’s
inability to produce a male heir. If a Wodeyar King has a son, the son will have
to adopt a male as he will not be able to produce a son. This has continued for
centuries after Raja Wodeyar.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Whatever the curse, Talakad
is best explored for its temples that lie scattered across sands. The temples
are worth a visit and each one of them is an architectural marvel. Apart from
the Gangas, the Cholas and Hoysalas have also contributed to the temple
construction. By the way, it was the Gangas that gave us the Gomateshwara
statue in Shravaanabelogala. <o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The swirling Cauvery at
Talakad makes for a great boat ride. The royal city of <st1:place w:st="on"><st1:city w:st="on">Mysore</st1:city></st1:place> is a little more than a hour away. All
in all, Talakad makes a great picnic spot. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com1tag:blogger.com,1999:blog-823585060523376363.post-13931520130637328292014-08-25T16:20:00.002+05:302014-08-25T16:20:39.994+05:30The edict that "nailed" Ashoka<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Scores of edicts belonging to
the Mauryan period (322 BC-185 BC) of Indian history have been discovered in <st1:country-region w:st="on">India</st1:country-region> and even in countries such as <st1:country-region w:st="on">Pakistan</st1:country-region>, Afganisthan and <st1:country-region w:st="on"><st1:place w:st="on">Bangladesh</st1:place></st1:country-region>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Mauryans ruled over large
tracts of undivided <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place> and they were a force to
reckon with in the ancient world. They reached the zenith of their power during
the reign of Ashoka the Great (268 BC-232 BC).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">One of the greatest emperors
to rule, Ashoka was as much known for his non-violence (after the Kalinga war in
present day Orissa which saw a bloodbath of unprecedented proportions) as he is
for his strong and unequivocal advocacy of Buddhism, which he embraced after
the Kalinga war.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Ashoka put up edicts in
almost all provinces of his kingdom and today these edicts are found all over <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> and other
countries. The edicts have been divided into major and minor edicts, depending as they are on the content and
context.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Karnataka is home to one
major (Sannati) and nine minor edicts (Maski, Nittur, Udegolam, Gavimatha, Palkigundu,
Brahmagiri, Jatinga-Rameshwara and Siddapur). However, of all these, there is
one edict which is rather unique. It is the only one so far in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> that
names Devanampiya as Ashoka. This stone inscription is in Karnataka.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">This unique inscription is in
Maski town of <st1:city w:st="on"><st1:place w:st="on">Raichur</st1:place></st1:city>
district. The district of Raichur is
important epigraphically as it is home to several hundreds epigraphs beginning
from Ashoka and extending upto the Muslim rulers of the <st1:place w:st="on">Deccan</st1:place>.
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The edicts are in a variety
of languages like Sanskrit, Prakrit, Kannada, Arabic and Persian and belonging
to almost all the dynasties that ruled over the Dekkan. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Three minor rock edicts of
Ashoka have been discovered in Raichur district, with one at Maski in Lingasugur
taluk and the other two near Koppal. The edicts prove that Karnataka also
formed part of the Mauryan Empire and that it was governed by a Viceroy or
Mahamatra of Ashoka.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Maski Edict of Ashoka was
discovered by Mr. W. R. C.Bedon, a Mining Engineer and gold prospector, in January
1915. However, the edict was not fully exposed and studied till July that year.
This is the first edict which contains real name of Devanam Piyadassi as Ashoka. It also spells
the emperor’s name as De Va Na Pi Ya Sa A Sho K a Sa. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The edict is etched on a
rock-face of Durgada-gudda, which is one of the many gneissic outcrops that dot
Karnataka.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Maski edict is important
as it finally confirmed once for all that King Priya-darshi was none other than
Ashoka. Subsequently, another minor rock edict in Gujarra <st1:place w:st="on"><st1:placetype w:st="on">village</st1:placetype> of <st1:placename w:st="on">Datia</st1:placename></st1:place>
district of Madhya Pradesh also contained a similar text as that of Maski.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Maski edict, which is
engraved on a boulder, 9 feet by five feet, is in Prakit language and Brahmi
script. The edict was found in a cave and today there are steps leading to it.
It closely resembles the Rupnath and Sahasram inscriptions.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The first line contains the
name-Devanampiyasa Ashoka. The follows a statement saying , “during the two
years and half that I was a lay disciple. Then, the following sentence is
erased. The edicts concludes with the engraving, “those who were formerly gods
in Jambudweepa are now false.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The Maski edicts is dated
sometime to 260 BC. The region of Maski was studied initially by Robert Bruce
Foote in 1870 and again in 1888. However, it was in 1915 that Beadon discovered
the edict. In 1935-37, the archaeological department of <st1:city w:st="on"><st1:place w:st="on">Hyderabad</st1:place></st1:city> explored this region and in 1954
Amalananda Ghosh excavated this place on behalf of the Archaeological Survey of
India. But much before him, the Government Archaeologist, Rao Sahib H. Krishna
Sastri, examined it after its discovery.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">Thus we see that it is first
from the Maski inscription of Karnataka that historians were able to connect
King Devanampiyasi with Ashoka. The edicts also helped historians delineate the
border of the Mauryan Empire. It also showed that Ashoka preferred to use
Prakrit as the language and that he did not get the edicts inscribed in the
local languages.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 14.0pt;">The edict also tells us that
Ashoka was a steadfast and firm believer and follower of Buddhism. Unfortunately,
as the edict is classified as minor, people have tended to forget it. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-91500515624288768422014-04-12T11:57:00.001+05:302014-04-12T11:57:22.091+05:30Bruce and his code for Tirupathi <div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Who has not heard of Robert
Bruce, the hero of <st1:place w:st="on"><st1:country-region w:st="on">Scotland</st1:country-region></st1:place>.
Born Robert I (1274-1329), he is more widely known as Robert the Bruce,
the King of Scotand, from 1306 to 1329. He fought successfully during his reign
to regain <st1:country-region w:st="on">Scotland</st1:country-region>’s place
as an independent nation, and is today remembered in <st1:country-region w:st="on"><st1:place w:st="on">Scotland</st1:place></st1:country-region> as a national hero. However,
there is one more Bruce and he is closely connected to the East India Company and
<st1:place w:st="on">British India</st1:place>. A British civil officer, this
Bruce had a hand in drafting the first set of administrative rules for the Srinivasa
or <st1:place w:st="on"><st1:placename w:st="on">Venkataramana</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype></st1:place> in Tirumala. Unfortunately, he
remains relatively unknown and even today mention Bruce and the majority of
people link him to the heroic Scot King. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Indian Bruce, as we will
call him here, formulated a set of rules which came to be known as Bruce's Code. This code, which operated for several
years, is a set of rules for the management and administration of temples
of Tirumala and Tirupathi and it was enacted by the East India Company
way back in 1821.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Bruce was the District
Commissioner of Chitooor under which Tirupathi-Tirumala came. He drafted a set
of 42 rules to ease the administration
of temples. These rules were drawn from the existing customs and traditions practiced
in the temple and they did not interfere
in the day-to-day affairs of the temples.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The British found themselves
the masters of <st1:place w:st="on">South
India</st1:place> after they killed Tipu Sultan in the fourth and final
Anglo-Mysore War of 1799. Except for the Nizam of Hyderabad and the Marathas,
there was no other major power in south <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>. The British found themselves ruling over a
fairly large part of south <st1:country-region w:st="on">India</st1:country-region>,
including the <st1:place w:st="on"><st1:placetype w:st="on">province</st1:placetype>
of <st1:placename w:st="on">Tirumala-Tirupathi</st1:placename></st1:place>. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The vast wealth of the temple
and its huge income was a major attraction to the East India Company. The company
decided to take over the management of the temple and Bruce, the then district
commissioner, framed the rules. The main objective of the Bruce Code, as it
came to be called, was to generate fixed revenue to the company and also
to prevent misappropriation and mismanagement of temple funds. The rules or the
Bruce Code were in force till 1842-1843 when Queen <st1:state w:st="on">Victoria</st1:state>
of <st1:country-region w:st="on"><st1:place w:st="on">England</st1:place></st1:country-region>
stripped the company of all powers to administer Hindu temples. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The <st1:place w:st="on"><st1:placename w:st="on">Srinivasa</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype></st1:place>,
till then, had been generously endowed with and funded by scores of Hindu
Kingdoms, including the Pallavas, Cholas, Hoysalas and Vijayanagars. After the
Vijayanagar Empire disappeared in the mid 17<sup>th</sup> century (1665), the
area of Thondaimandalam came under Muslim rulers including <st1:city w:st="on"><st1:place w:st="on">Golconda</st1:place></st1:city>. When the Mughal Emperor, Aurangzeb,
extinguished <st1:city w:st="on"><st1:place w:st="on">Golconda</st1:place></st1:city>
in 1687, Tirupathi-Tirumala came under the Mughals. It was in 1710 that
Thondaimandalama became a separate Kingdom and Sadatullah Khan became its first
Nawab. In 1748, the Nawab of Arcot first assigned the revenue of the Tirupathi
temple to the East India Company. In 1782, Hyder Ali of <st1:place w:st="on"><st1:city w:st="on">Mysore</st1:city></st1:place>, captured the region but he did not
interfere with the administration of the temple. In 1801, the East India Company
took over the administration of the temple from the Nawab of Arcot.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In 1803, Bruce, the then
Collector of Chitoor, sent a report to the board of revenues of the East
India Company showing the full account of the institution, along with details
of pujas, expenses, and extent of lands. This report was known as Statton’s
Report on the Tirupati Pagoda. These reports formed the basis on which the company
controlled the temple till 1821. The report was accepted and the code was
prepared on July 25, 1821 and it was in force for a little over two decades.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Bruce Code makes for
fascinating reading. It states that food offering were made to the deity six
times a day. To pay for this, erstwhile rules had donated the revenues of 432 villages
surrounding Tirupathi to the temple. When the temple came under the Sultans,
the Nawab of Arcot and finally the Company, the offerings were reduced to three
times a day-morning, noon and night. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Between 1805-16, there were many
instances and complaints about misappropriation and mismanagement of
temple funds and when they were brought to the notice of board, the East India
Company passed Regulation VII of 1817 to check such buses. Through the
regulation provided only superintendence and not management, the board interfered
in almost all aspects of the administration.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Such interference in the
Tirupathi temple continued till the Court of Directors in <st1:country-region w:st="on"><st1:place w:st="on">England</st1:place></st1:country-region> strongly
resented the participation of the Company in idolatry and ordered its
relinquishment of their administration of religious endowments. This order was
signed by Queen <st1:state w:st="on"><st1:place w:st="on">Victoria</st1:place></st1:state>
in 1842-43 when the administration of the temple was transferred to the Hathiramji
Mutt, Tirupati. It was only in 1932 that the TTD was formed to administer the temple.<o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com4tag:blogger.com,1999:blog-823585060523376363.post-11861335303810740742014-04-10T16:35:00.001+05:302014-04-10T16:35:12.643+05:30The little known rookery<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The world’s largest known
rookery of Oliver Ridley turtles is in Orissa and thousands of Nature lovers, wildlife enthusiasts, zoologists
and researchers flock to the <st1:place w:st="on"><st1:placename w:st="on">Gahirmatha</st1:placename>
<st1:placetype w:st="on">Beach</st1:placetype></st1:place> to witness the
turtles mate, nest and hatch. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The beach separates the Bhitarkarnika
mangroves from the <st1:place w:st="on">Bay of Bengal</st1:place> and it forms
part of the Gahirmatha Marine reserve. Apart from this beach, Orissa has two
other known nesting areas for turtles and they are on the mouth of Rushikulya and Devi rivers. The Olive
ridley sea turtle (Lepidochelys olivacea), also known as the Pacific
ridley sea turtle, is primarily found in the Pacific and Indian Ocean and over
recent years, Orissa has attained international recognition for this mass
congregation of turtles.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">However, there are many other
places in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
where Oliver Ridley turtles mate, nest and return to the Sea. Though they may
not be in the numbers seen on the Orissa beach, they are a fascinating sight
and what is more many of these areas are relatively unknown.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">One such place is in
Karnataka but very few people know about it. The Murudeshwar-Gangavali
coastline of Uttara Kannada district in Karnataka is known for the breeding of
this critically endangered species<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The beach along the 75-kilometre
long Murudeshwar - Gangavali route on the west coast is ideal for breeding of
these turtles between November and February.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">However, a few cluster of
turtle eggs have been found even between September-October and February-March.
Last year, close to 2.86 lakhs eggs were laid by these turtles.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Potential nesting beaches
include Jali, Talmakki, Murdeshwar and Baindoor in Bhatkal taluk, Apsarakonda
and Manki, Haldipur in Honnavar taluk and Dhareshwar, Baad-Kagal, Gokarn and
Gangavali beaches in Kumta taluk.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Olive Ridley turtle is so
named because of the greenish color of
its skin and shell. It is close relative of the Kemp’s Ridley. Both these turtles
are the smallest of the sea turtles, which prefer the open ocean. They migrate
hundreds or thousands of miles every year, and females congregate once an year
in selected beaches where they lag eggs and swim back.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Olive Ridleys have nesting
sites in tropical and subtropical beaches all over the world. Generally
carnivorous, they feed on snails, crabs, jellyfish and shrimp. They are also known
to eat algae and seaweed too. Hatchlings, most of which perish before reaching
the safety of the ocean, fall prey to birds, crabs, raccoons, pigs and snakes. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">They also provided protection
to the eggs in absence of their mother turtles. After laying eggs, the female
turtles go back to the deep sea without waiting to see the hatchlings, which
generally emerge around 45 days of the nesting. "We have made fencing in
around 5-km long area,"<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Apart from Orissa and Karnataka,
these turtles are also found in Gujarat, Maharashtra, Goa, Kerala, Tamil Nadu,
Andhra Pradesh and of course West Bengal.</span><b><span style="background: white; color: #252525; font-family: Helvetica; font-size: 9.0pt;"> </span></b><span style="font-size: 16.0pt;">Do you
want to see Olive Ridley turtles nearer home. Then head for Murudeshwar, a
small town in Bhatkal taluk. The nearest airport is Mangalore, which is 160
kilometre away. Murudeshwar has a railway station and it is on the Konkan railway
route.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Murudeshwar beach has two
beautiful temples and the statue of Shiva, which is the second tallest in the
world, is awe inspiring. The sea shore is inhabited by crabs and you can see
crabs digging holes in the beach sand. Bathing is not allowed in the beach
since the sea is inhabited by crabs and scores of people have been bitten by
crabs. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-57194219500090572072014-04-09T17:09:00.001+05:302014-04-09T17:09:57.010+05:30Budgeting Venkateshwara<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Very few institutions apart
from Governments and undertakings like the Indian Railways present budgets
every year. Every year, the regular budget in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> is receded by the Railway
Budget. However, there is another institution in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> whose budget is awaited as
eagerly as the Union Budget and the Railway Budget and this is the budget of
the famous Tirumala Tirupati Devasthanam (TTD), which manages the Lord
Venkateswara or Srinivasa temple in Tirumala, Andhra Pradesh.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The TTD budget is generally
regarded as the largest religious budget in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> and one of the largest on the
world.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The TTD, a month ago, approved
a Rs.2,401 crore budget for 2014-15. This is an increase of over six percent
compared to 2013-14 budget of Rs.2,248 crore.<br />
It has budgeted a massive Rs.900 crore as offerings by devotees in the “hundi”
or offering box. This is as against Rs. 859 crores it had targeted under this
head last year. Apart from this amount, it is targetting Rs.655 crore as
interest on its money and other valuables deposited in national banks (Last
year, it was Rs. 555 crores).<br />
Another massive and rather regular revenue earner for the TTD is human hair. Thousands of devotees offer hair
to the Lord every day and the “hairaising” sale is expected to fetch Rs.220
crore. This is as against Rs.200 crore that the TTD earned last year.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It also stands to gain Rs.190
crore though sale of Darshan tickets,
Rs.130 crore through sale of prasada and
Rs.108 crore through rentals of its properties all over <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The interest on investments
deposited by the TTD in national banks is placed at Rs 555 crore.<br />
Since it is one of the biggest employers in the region, payment of salaries and
wages to its 9,000 staff will cost it Rs.400 crore. This is in addition to 7000
employees and twelve other temples it runs in other parts of the country. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Another Rs.155 crore is
budgeted as outsourcing expenses. Besides, the TTD has set aside Rs.109 crore
for propagation of Hindu dharma, Rs.88
crore for education and Rs.92 crore for health and sanitation. It has also set
aside Rs.52 crore on vigilance and security and Rs.56 crore on hospitals operated
by it.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The budget this year and
those of the earlier years show that the sacred abode of the “Lord of Seven Hills’, shows no sign of recession. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Lord’s abode, it seems,
is immune from recession. Year by year, the TTD coffers are getting richer and
richer and there is no end to the ever growing queue of devotees and their offerings. <o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The budget also shows a
rising graph every year and this shows the faith that the people have in the
Lord. Is this a lesson that our politicians and bureaucrats can learn. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-44620458428923680422014-02-15T11:23:00.001+05:302014-02-15T11:23:21.399+05:30Avatars of the Acharya<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16pt;">Who has not heard of the
sloka “Pratamo Hanuman Namo, Dwithiyo Bheema yevacha SaYeva Poorna Pragnya
Bagavat Karya Sadhaka”.</span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This sloka tells us of the
three avatars of Vayu-Hanuma, Bheem and Madhwacharya. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya, otherwise also
known as Poornaprajnya or Ananda Theertha (1199-1278), was a saint-philosopher
and social reformer of his times.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It was he who propagated the
Dwaitha concept in which the Pancha Beda plays an important role. It was for
the first time ever in Indian philosophy that Madhwacharya distinguished the
souls into three categories. It was also he who upheld the Taratamya or
gradation of gods in which he placed Vishnu or Hari as supreme.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya has in several
works of his indicated that he was the third avatar of Hanuma-Bheema-Madhwa
trinity.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Also known as Sukha Theertha
and Purnabodha, he showed all the three
avatars to Trivikrama Panditacharya (1258-1320), his disciple and author of the
Sri Vayu Stuti.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It was after Trivikrama
Panditacharya saw all the three avatars in a temple in Udupi that he composed
the Sri Hari Vayu Stuti. His son, Narayana Panditacharya wrote the Madhwa
Vijaya wherein he gives us a complete picture of the life and times of
Madhwacharya. Of course, he too believes in the Hanuma-Bheem and Madhwa avatar.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">However, the very first
mention of such a avatar is in the Rig Veda. Ananda Theertha is commonly
identified with Madhwa in the third Balittha or Balitha Sukta of the Rig Veda.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Rig or Rg Veda says<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">“yasya trinyuditani veda vachane
rupani divyanyalam.<br />
bat.htad.hdarshatamitthamevanihitam devasya bhargo mahat.h<br />
vAyo ramavachonayam prathamakam pr^iksho dvitiiyam vapuh<br />
madhvo yattu tr^itiiyametadamuna granthah kr^itah keshave”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It is in this sukta that we
see Vayu Devaru being mentioned as taking three avatars -Hanuman during
Ramayana, Bheema during Mahabharata and finally as Madhwa
during Kali Yuga.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16pt;">The Vayu Purana too makes a
mention of the three avatars.</span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It says,<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">“Vayurdivyani rupaani
padmatrayayutaani ch | trikotimurthy sanyuktastretaayaam raakshasaantakah
|| hanumaniti vikhyaato Ramakaarya dhurandharah | sa
vaamurBheemsenoabhuuddwaparaante kurudvah || Krishnamsampoojayamaas hatva
duryodhanaadikaan | Dvaipayanasya sevaartham badaryaam tu kalao
yuge || vayushch yatirupeNa krutva dushashtra Khandanam|<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">tatah kaliyugeh praapte tritiyo Madhwanamakah
| bhurekha dakshiNeh bhagehmsnimadgarvashaantaye | dhikkurvanstprabhaam
sadyoavateernoatra dvijaanvaye ||<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya himself in
Vishnu Tatwa Nirnaya says he came down during Kali Yuga and that he was earlier
Hanuman and Bheema. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya had all the physical
features, attributes or 32 shubha lakshanas that characterise a person,
including the prescribed height, (shannavati angulo apetam) quoted in the Mahabharata-Tatparya
Nirnaya.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">By the way, only Hanuman is
supposed to have all these 32 attributes. Even Gods like Shiva had only 28
attributes. The Balittha sukta speaks of the trinity of Hanuma, Bheema and
Madhwa and here is part of a text from the Balittha Sukta</span><span style="font-size: 16pt;">Balittha tad.hvapushhedhayi
darshatam devasya bhargah sahaso yato.ajani |</span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">
yadImupahvarate sadhate matirr^itasya dhena anayanta sasrutah || 1 ||<br />
pR^ixo vapuh pitumannitya ashaye dvitiyamasaptashivasu matR^ishhu |<br />
tr^itiyamasya vr^ishhabhasya dohase dashapramatim janayantayoshhaNaH || 2 ||<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">niryadIm budhnanmahishhasya
varpasa ishanasah shavasa krantasurayah |<br />
yadimanupradivo madhwa adhave guhasantam matarishva mathayati || 3 ||<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">prayatpituh paramanniyateparyapr^ixudho
virudho dansu rohati |<br />
ubhayasya janushham yadinvata adidyabishhtho abhavad.hdhr^ina shuchih || 4 ||<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">adinmatr^iravishadyasva
shuchirahimsyamana urviya vivavr^idhe |<br />
anuyatpurva aruhastanajuvoni navyasishhva varasu dhavate || 5 ||<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16pt;">The suktas are very similar
to stutis and stotras and they form a vital part of hymns and prayers. Some of the
suktas include Devi sukta, Narayana sukta, Purusha sukta, Vishwakarma sukta,
Devi sukta, Sri sukta, Medha sukta, Ratri sukta, Agni sukta, Ayushya sukta, Balitha
sukta, Neela sukta, Bhagya sukta, Vishnu sukta, Bhu sukta, Durga sukta, Shanna
sukta, Parjanya sukta and</span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Saraswati sukta.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Incidentally,
Raghavendra Swamy (1595-1671) has written a short gloss on the Balitha sukta. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-90326093848938093542014-02-11T08:43:00.001+05:302014-02-11T08:43:05.685+05:30The philosopher Trinity of India<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwa Navami is a highly
important event for all Madhwas and it was held a few days ago. All mathas in <st1:city w:st="on"><st1:place w:st="on">Bangalore</st1:place></st1:city> and Vaishnava temples
celebrated the day with free food, religious discourses and special poojas.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It was on this day that
Madhwacharya, the Viashnava saint philosopher of the 12<sup>th</sup> century, disappeared
amid a shower of flowers from the <st1:place w:st="on"><st1:placename w:st="on">Anantheshwara</st1:placename>
<st1:placetype w:st="on">Temple</st1:placetype></st1:place> in Udupi after
giving a lucid lecture on the Upanishad.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">A master commentator,
philosopher and writer, Madhwacharya is ranked among the trinity of
saint-philosophers of <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
who have given a solid foundation to Indian philosophy and religion. The
trinity are Shankaracharya, Ramanujacharya and Madhwacharya. The first of the
trinity was Shankaracharya who propagated the concept of monoism or Adwaitha.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Shankara or Adi Shankara
(788-820) wrote several works in Sanskrit and established the four Shankara
Peethas across <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
to support his doctrine of Adwaitha Vedanta.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He preached the unity of
the atma and and nirguna Brahman (one which has no attributes) and
extensively based this concept on the Upanishads, Brahma Sutras and, of course,
the Bhagawath Geetha. He took on the Mimamsa school of thought and pioneered
what later came to be known as Shanmata tradition of worship.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">His philosophy can be summarised
in his own words as,<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt; mso-fareast-font-family: "Arial Unicode MS";">“ Brahma satyam jagat mithya, jivo
brahmaiva naparah,”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">meaning that Brahma
(paramathma) is the only truth and that the world is an illusion and that finally there is no difference
between Brahma and Atma (individual
self).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">After Shankara came
Ramanujacharya (1017-1137) with his concept of
Vishistadwaitha. This concept stresses that Brahma is ultimate and that
it has several attributes. Ramanuja says that Brahma or truth (paramathma) is
different from the individual.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He further says that all
jeevatmas will join Paramathma.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He set out five basic steps
of his philosophy of Vedanta. They are <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Taapa or the branding of the
symbols of conch and discuss on the shoulders of a person. These two symbols
will help eliminate past sins and also serve as a reminder to the person that
he is a servant of Narayana. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The second is Pundra or the
application of sacred marks on twelve places on the human body. This,
Ramanujacharya, said is protection against temptation and also a reminder that the
body is a temple.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The third step is Dasya Nama or
securing a name that constantly reminds one that the person is a servant of god. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The fourth is Mantra Upadesha
or instruction of the three sacred mantras and their meaning. Ramanajucharya
was certain that recitation of these mantras will redeem one from the cycle of
birth and death (Karma and rebirth). <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The fifth and last step was Yaga or
complete surrender to Narayana.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The third of the trinity was
Madhwacharya (1199-1287). It was Madhwacharya who for the first time opposed
the concept of Shankara and his monoism.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwa said the world is not
an illusion as set out by Shankara. He said the world is not maya and that it
is as real as a human being. The pain, suffering and desires of man were also
as real as other human attributes. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya preached what is
known as Dwaitha or Bhedavada. This is also known as Tatwavada and Bimba-pratibimba-vada.
He has a huge volume of works which are collectively known as Sarvamoola
Grantha. He based his philosophy on the Vedas, Puranas, Ramayana, Mahabharatha
and Pancharatra Agamas<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya distinguishes
between Atma or bodily soul and Paramathma, the supreme being and this is the essence
of his philosophy.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">For Madhwacharya, the supreme
being was none other than Narayana or Vishnu. For him, the soul of an
individual was not created by God but nonetheless they depended on God for
their existence or survival.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">For the acharya, the supreme
being is personal and one who has several attributes. This supreme being is
none other than “brahmashabdashcha vishnaveva” or Vishnu. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vishnu thus takes on the role
of a guardian of the Universe and all others Gods are subordinate to him. It is
in his “Vishnu tatwavinirnaya” that he establishes the supremacy of Vishnu.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Interestingly, Madhwacharya’s
principle of Dwaitha is not similar to the concept of Western dualism. For
Madhwacharya, the jeevatama or individual Jeeva or prana are dependent on
Paramathma. Thus, he says there are two worlds and one is dependent on the
other. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya enunciated five
main differences and they are the differences:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Between the individual soul (jeevatma)
and God (Brahmatma or Vishnu).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Between matter (inanimate-jata)
and God.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Among individual souls (jeeva)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Between matter (jata) and jeeva.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Among various types of matter
(jata-jata).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">All these five differences go
on to make up the universe which Madhwacharya calls prapancha.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">However, the Jeeva or atma
for Madhwacharya is not one. He not only attributes characters to them but also
distinguishes them into three categories. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The souls are classified as
Mukti (which can get liberated), nitya which means rebirth and andhatmas which
are condemned to hell. This is the first time that an Indian philosopher makes
such a distinction. No other Indian philosopher or theologician or even school
of thought has held such thoughts or propagated them.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It was Jayatheertha or Teekacharya
who interpreted the works of Madhwacharya so that even a common man could
understand them. This was further simplified by Vyasa Raja (1447-1539).<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Today, we have a huge volume
of works on Dwaitha philosophy. The essence of this philosophy is Taratamya and
the five-fold differences which is commonly called Pancha Beda.<o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-52190928127550865392014-01-30T10:42:00.000+05:302014-01-30T10:42:03.109+05:30A once thriving City that is now an obscure village<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">What do Banavasi, Badami,
Aihole, Pattadakal, Halebidu and Belur, Somanathapura, Manyakheta or Malkhed,
Mayurkhindi, Talakad, Manne have in common with Gundlavaddigeri.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Gundlavaddigeri is a small
village, just a little over a hundred kilometers from the City of <st1:city w:st="on">Hospet</st1:city> in <st1:city w:st="on"><st1:place w:st="on">Bellary</st1:place></st1:city>
taluk. It has a population of less than a thousand people and we at the post
are sure that its name has never been heard of by a majority of people. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">But what is it that makes us
place its name along with well-known places such as Banavasi, Badami, Belur and
other places.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Banavasi, as all of us know,
was the capital of the Kadambas (345-525), the first Kannadiga dynasty of our
State. The beauty of Banavasi was such that even Kalidasa, the greatest
Sanskrit poet of all times, admired it and mentioned it in his work,
Meghadoota.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Kalidasa had been sent to
Banavasi as an Ambassador of the Guptas. Today, Banavasi has a few temples that
speak of the glory of the Kadambas. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Similarly, Badami, Aihole and
Pattadakal are well-known for their Chalukyan temples. Badami, which was
earlier known as Vatapi, was the capital
of the powerful Chalukyas (543-763) and it has some of the most magnificent
temples and cave temples of the Chaluyka period, some of which were built by
Pulakeshi (609-642), who is often particularly described as one of the greatest
Emperors of Karnataka.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Talakad was the capital of
the Gangas (400-1000) and it was one of the major cities of its times until it
was sacked by the Hoysala Emperor, Vishnuvardhana. Today, Talakad is nothing
but ruins in a sand. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Similarly, Belur, Halebidu
and Somanathapura are renowned for their exquisite temples belonging to the
Hoysalas (1026-1343). All these places have ruins of temples.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Malkhed or Manyakheta and
Mayurkhindi were once the capitals of
the Rashtrakutas (753-982) who ruled over large parts of south and <st1:place w:st="on">Central India</st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">All these centres mentioned
in earlier paragraphs were once known as major cities or urban conglomerates
and each of them have had their tryst with history. Even today, they are in the
news and they attract hordes of tourists and visitors. But how does
Gundlavaddigeri get into this list of illustrious cities.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Gundlavaddigeri was earlier
in <st1:city w:st="on"><st1:place w:st="on">Bellary</st1:place></st1:city>
district and it is today placed in Koppal district. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Archaeologists and historians
now have discovered that Gundlavaddigeri was one of the biggest cities of its
times in Karnataka and this was prior to the establishment of the Vijayanagar
Empire in 1336 by Hakka and Bukka. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">A 12th century stone deed in
Halegannada (old Kannada), belonging to the Vijaynagara dynasty and some
weapons used by people have been unearthed in the village.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The old Kannada inscription
says that a lake was built in Gundlavaddigeri in memory of Yankubi, son of
Kumbara Ponnayya. The inscription says the lake was constructed for irrigation purposes.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The inscription has three
lovely figures, a wheel of eight swords,
cow and a calf, which are the symbols of Shaivism.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Research has shown that
Gundlavaddigeri was a big city before the founding of Vijaynagara. Even today,
the village boasts of scores of dry
lakes and this is a testimony to the extent of the City that once
Gundlavaddigeri was. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The stone inscription, measuring
four feet by three feet, stood facing the North with a four-line script in
Halegannada.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Gundlavaddigeri is surrounded
by Gangavathi taluk towards North, Sandur taluk towards South, Koppal taluk
towards west and Hagaribommanahalli taluk
towards South. All these taluks headquarters too were big cities at one
point of time but while they are all fairly well-known even today,
Gundlavaddigeri is even today an obscure and forgotten village.<br />
Today, Gundlavaddigeri is surrounded by <st1:city w:st="on"><st1:place w:st="on">Bellary</st1:place></st1:city>,
Gangavati, Hospet, Sandur, Mundargi and Tekkalakota. Kannada is the local language
here and there are less than 150 houses. The total area of Gundlavaddigeri is just
629 hectares and compare this to the thriving town it was more than nine
hundred years ago. <o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">What does this post tell us
or rather what does it teach us. It tells us that just as centuries passed by,
cities rose and fell and some like Gundlavaddigeri fell into obscurity, never
to rise again. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-62956463252162691842014-01-29T13:29:00.001+05:302014-01-29T13:29:40.617+05:30India's only steam loco shed<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This is as near <st1:place w:st="on"><st1:city w:st="on">Delhi</st1:city></st1:place> as it comes but
lakhs of tourists and visitors tend to either give it a miss or they are
totally unaware of this unique museum.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The museum is easily
accessible by both road and rail and at one point of time it was an important
junction when metre gauge railway lines dotted the length and breadth of the
country.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Today, this junction stands
mute testimony to the bygone era of the Railways. However, it has not entirely
cut off the umbilical cord connecting to the past. It still has strands that
tell us of its rich and nostalgic connection to the past and this is in the
form of <st1:country-region w:st="on">India</st1:country-region>’s
only <st1:place w:st="on"><st1:placename w:st="on">Heritage</st1:placename> <st1:placename w:st="on">Steam</st1:placename> <st1:placename w:st="on">Locomotive</st1:placename>
<st1:placetype w:st="on">Museum</st1:placetype></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The museum is located in the
only surviving steam loco shed in India and it showcases some of Indian
Railway’s last surviving steam locomotives.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The loco shed and the
heritage museum is in Rewari in Haryana which today is a bustling major
junction for trains on the broad gauge.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The loco shed in Rewari,
which is just 80 kms from <st1:city w:st="on">Delhi</st1:city>, was constructed
more than a century ago and it was located on the erstwhile Delhi-Peshawar line
(<st1:city w:st="on">Peshawar</st1:city> is now in <st1:country-region w:st="on"><st1:place w:st="on">Pakistan</st1:place></st1:country-region>). For decades after it was
commissioned in 1893, Rewari was the only loco shed in north <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>. At one
point of time, it housed 85 steam engines and a staff of 500 to care for it.
Today it has a dozen engines and a staff of 25.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">After <st1:place w:st="on"><st1:city w:st="on">Independence</st1:city></st1:place>, the loco shed played an
important part and it was after steam engines were phased out by 1990, that the
decline began. It was only in December 2002 that the Railways under Nitesh
Kumar, now Chief Minister of <st1:place w:st="on">Bihar</st1:place> and then
the Railway Minister, decided to revive Rewari loco shed as a heritage museum.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Since then, the museum has
been showcasing many of <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>’s
magnificent steam giants. What is more, the museum when it opened on October
9, 2010, also lets us take a peek into Railway equipments and devices,
including the old signalling system, gramophone and even seats. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">There is even a huge 30-tonne
steam crane that the Railways used during earlier years. Another exhibit is a
special carriage with a renovated restaurant car which was meant for Edward,
Prince of Wales. This was built when the Prince visited <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> in 1921.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">What makes the loco shed more
unique is that the engines are also available for live demonstrations. An
engine takes visitors around the shed for a once in lifetime experience.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Rewari Steam Loco Shed is
situated on the Delhi-Jaipur railway line and it once had the distinction of
being called the largest metre gauge shed in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Rewari was first connected by
Railway in 1873 when the first metre gauge track in <st1:country-region w:st="on">India</st1:country-region> was opened between <st1:city w:st="on"><st1:place w:st="on">Delhi</st1:place></st1:city> and this place. The first metre gauge
line at Rewari was converted to broad gauge in 1995 an since then all the six
major railway lines are broad gauge. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Thankfully, the new
developments have not erased the old from Rewari and the loco shed is looked
after by many employees who are all veterans in the steam engine upkeep. Many
of these engines can be easily identified as they have appeared in many
Bollywood films such as Amir Khan’s Rang De Basanti, Gadar: Ek Prem Kahani starring
Sunny Doel and Amisha Patel, Guru starring Abhishek Bachchan and Aishwarya Rai
and Gandhi-My father and Veer Zaara starring Salman Khan.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Railway engines have
names such as Virat, Angadh, Rewari King, Akbar, Sindh, Sahib, Sultan, Azad and
Sher-e-Punjab. Akbar, a WP model steam engine, ran on the Delhi-Kolkata main line.
Virat is an imported American engine. It is a AWE 22907 of 1943 vintage, built
at the Baldwin Locomotive Co. Philadelphia, This is one of the biggest engines not
only in Rewari but in <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Sher-E-Punjab saw a lot
of service in south <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>.
This WL 15005 was originally manufactured by Vulcan Foundry <st1:country-region w:st="on"><st1:place w:st="on">UK</st1:place></st1:country-region> in 1955. It
was based at the Shoranur shed and then at Bhatinda, <st1:place w:st="on"><st1:city w:st="on">Ludhiana</st1:city></st1:place> and finally at Firozpur shed.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Rewari King is the only
surviving and working class YP locomotive still in working condition. Though
870 of them were built between 1952 and 1972, this is the only one in operation.
Sindh, Sahib and Sultan are 3 YG class locos. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">However, the oldest among
them is Angadh, a broad gauge loco vintage IRS class XE 3634, manufactured in
1930. It came to Rewari from the <st1:placename w:st="on">National</st1:placename>
<st1:placename w:st="on">Rail</st1:placename> <st1:placetype w:st="on">Museum</st1:placetype>
in <st1:city w:st="on"><st1:place w:st="on">Delhi</st1:place></st1:city>, where
it was donated by the Madhya Pradesh Electricity Board. The MP electricity
Board operated the engine at its thermal plant at Kobra for several decades. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Angadh like other broad gauge
engines consumes 25,000 liters water and 18 tonnes of coal. Compare this to a
metre gauge engine which consumes 12,000 liters water and 12 tonnes of coal.
Impressive as these figures may be, the efficiency of a steam locomotive is
just 38 per cent as against 65 per cent in a diesel and 98 per cent in electric
locomotives. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Among the workmen engaged to keep
the steam giants operating are painters, fitters, turners, boiler makers,
machinists, loco cleaners, boiler-maker khalasis and fitter khalasis. All of them
work in tandem to get the steam engines fit and going. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The workmen clean the engine
parts, refill the huge boilers with water and empty coal from fireboxes. Every
Saturday at midnight, the ritual of firing
up the engine takes place. It takes hours to get the engine up and running. If
it is a broad gauge engine, it can take upto eight hours to get the engine to start.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">If the engine is Angadh or
any of the other four broadgauge engines, 2 tonnes of coal and 20 kilograms of
wood are filled into the firebox. Then, jute grass soaked in kerosene oil is put
into the firebox along with a lit matchstick. This is on Saturday.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">On Sunday (next day), the
engine driver of the locomotive lifts the regulator handle and the engine then
is ready for its journey. The shed is open from 8 a.m., to 5 p.m. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The loco shed also houses a cafeteria,
library and museum.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">No entry fee is charged to
see these steam engines.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">There is a rail package tour
from <st1:city w:st="on"><st1:place w:st="on">Delhi</st1:place></st1:city> to
Rewari and more details can be had from the Railways. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com2tag:blogger.com,1999:blog-823585060523376363.post-52638179949499257582014-01-27T01:25:00.001+05:302014-01-27T01:25:05.336+05:30The American who introduced apples into India<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He was not an Indian. Nor was
he a European. He was an American. He had come to <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> to work as a volunteer in a
leper home. Yet, he actively participated in the Freedom Movement of India. He
was also the only foreigner who signed the Congress Manifesto. Infact, he even
attended several Congress sessions, which in those days gave a lead to the
people yearning for freedom.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He also fought against bonded
labour and compelled the British to outlaw the practice. Today, he is just not
remembered for his fight for <st1:country-region w:st="on">India</st1:country-region>’s
<st1:city w:st="on"><st1:place w:st="on">Independence</st1:place></st1:city>,
but as the man who introduced apples in Himachal Pradesh. Then, these apples
were known as Red Delicious American. Now, they are famous as Himachal appeals
and they have their own brand in the market. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He was a wealthy American Quaker-who
set sail for <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
aged twenty two. Once in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>,
he worked with great zeal and enthusiasm and later became a Hindu and even took
a Hindu name. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This man is Satyananda
Stokes, who was born as Samuel Evens Stokes. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Born on August 16, 1882, to a
distinguished and wealthy Quaker family in <st1:city w:st="on">Philadelphia</st1:city>,
his father was a successful businessman and also the founder-owner of
the Stokes and Parish Machine Company, the leading manufacturer of
elevators in the <st1:place w:st="on"><st1:country-region w:st="on">USA</st1:country-region></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Samuel could not acquire any
professional skill and he appeared totally disinterred in his father’s
business. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In 1904, Samuel left for <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> to work
at a leper colony at Subathu in Shimla Hills of Himachal Pradesh.
Though his parents opposed his decision, Samuel decided to set sail for <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>, Samuel met his calling and
he began living with the villagers. In 1912, he married Agnes, a local Rajput Christian
girl, and purchased a farm. In 1916, he then decided to improve his farm and he
began cultivating a new variety of apples developed by the Stark Brothers of US
in 1915. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">If the Stark Brothers called
their variety of apples grown in their nursery in <st1:state w:st="on"><st1:place w:st="on">Louisiana</st1:place></st1:state> as the Red Delicious, Samuel planted
them in his farm at Barobagh in Thanedar in the winter of 1916 and this was the
birth of the famous Himachal apples<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The apple trees took root and
the first apple crop was harvested in 1926. Samuel then encouraged other farmers
to take up apple cultivation. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In 1932, he converted
to Hinduism and took the name Satyananda, while Agnes became Priyadevi.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Meanwhile, he had started
taking active interest in the freedom movement. He was the only American to
become a member of the AICC and alongwith Lala Lajpat Rai, he
represented <st1:place w:st="on">Punjab</st1:place> at the AICC session. He
was also the only non-Indian to sign the Congress manifesto in 1921, calling
upon Indians to quit government service.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The British put Samuel into jail
on charges of sedition. Samuel thus became the only American political prisoner
in the freedom struggle. He died on May 14, 1946 in Shimla. Ironically, many leaders had gathered at Shimla to discuss <st1:country-region w:st="on">India</st1:country-region>’s future constitutional framework with the
visiting Cabinet Mission from <st1:place w:st="on"><st1:country-region w:st="on">England</st1:country-region></st1:place>.
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He was cremated in Shimla and
his ashes later taken to Kotgarh. <o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Though apple growers of <st1:place w:st="on">Kashmir</st1:place> and Himachal still remember Samuel, the Government
seems to have forgotten him. There is no mention of this great man or his
contribution in Shimla. Indeed, there is not even a statue. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com2tag:blogger.com,1999:blog-823585060523376363.post-44529844680701594022014-01-26T07:22:00.001+05:302014-01-26T07:22:49.406+05:30The gift of Life<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">There was news a few days ago
that Dwayne Johnson, the WWE wrestler-turned actor, had gifted his housekeeper,
Esperanza, a new Ford Edge car<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The gift came to light after
Dwayne took to Twitter, saying that the gift was for his housekeeper as,
she has cared after their home with for ten years. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The gift may have created
news on the net, but does it match up to the gift a diamond merchant form <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> gave to
his employees. This was sometime in December
and a Surat-based diamond merchant had gifted brand new Chevrolet-Beat
as incentive to 70 of his employees for achieving their annual targets.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">But what makes this gift all
the more poignant is that several of the <st1:place w:st="on"><st1:city w:st="on">Surat</st1:city></st1:place>
diamond merchant’s employees do not even
know how to drive.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The diamond merchant, Savji
Dholakia, had an year ago, set specific targets to all his diamond artisans. Savji
employs 2,000 artisans and of them 100 achieved their target. Savji gifted cars
to 70, while the remaining 30 opted for cash.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The cash wasgiven to some
employees as some of them had to repay home loans, while others wanted to buy
gold jewellery for their wives.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;"> Dholakia has a diamond-cutting and polishing
unit at Varachha in <st1:place w:st="on"><st1:city w:st="on">Surat</st1:city></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This post is not about gifts
we give ourselves or to our friends and family. It is about what people give to
their employees. One of the earliest such act in <st1:country-region w:st="on">India</st1:country-region>
is by Duryodhana, the eldest of the Kauravas, during the Mahabharata period
when he sees Karna in tears and magnanimously gifts him the <st1:place w:st="on"><st1:placetype w:st="on">Kingdom</st1:placetype> of <st1:placename w:st="on">Anga</st1:placename></st1:place>
and makes him its ruler. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">True, die hard critics may
say Duryodhana gifted the Kingdom for a purpose. They may say that he anted
Karna on his side and he saw him as a champion who could take on the
redoubtable Arjuna. Whatever it may be, the fact that Duryodhana elevated Karna
to the ranks of a King ought to be appreciated. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">There are several other such
tales in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>,
which has a huge storehouse of such acts. Our epics-Ramayana and Mahabharata,
Puranas, Shastras and history is full of such instances.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">A unique case of a gift is by
a Haridasa from Karnataka, Gopala Dasa (1722-1762), whose aradhane was
celebrated yesterday. He gifted forty
years of his life to Jagannatha Dasa of Manvi after his guru Vijaya Dasa asked
him to do so. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Gopala Dasa not only gifted
his life but also took on the pain of Jagannatha Dasa.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Jagannatha Dasa was suffering
from severe stomach ache. When Gopala Dasa gifted him his life, he also took
upon himself the pain of Jagannatha Dasa. Till he met his end, Gopala Dasa
suffered from severe stomach ache. But there was no murmur of dissatisfaction
or repentence. Gopala Dasa continued
with his life with equanimity. This is perhaps the greatest gift of all-the
gift of life which is unparalled anywhere in the annals of world history. <o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-55292207928051601252014-01-25T07:26:00.000+05:302014-01-25T07:26:53.967+05:30The sword making factory <div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Prithviraj Chavan is one of
the legendary rulers of <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
and his name is remembered even today for his heroism and chivalry. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">While much has been written
about the life and times of this Hindu
emperor and his legendary enemity with Jaichand, who ultimately had his revenge
of defeating Prithviraj Chavan by
inviting Mahmud Ghori to attack <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>,
not much is known about Hansi, the town in Haryana today which is very closely
associated with him.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Legend has it that Hansi once
had a company manufacturing swords and that the swords were exported to almost
all countries of what is today known as the <st1:place w:st="on">Middle East</st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The sword manufacturing
company was started by none other than Prithviraj Chauhan himself. It goes without
saying that the swords were so fine and so sharp that they were in great
demand.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Prithviraj Chavan himself had
in his possession many swords manufactured by this company. He also equipped
his army with these swords. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Since the swords could not be
made easily available, Prithviraj Chavan set up the manufacturing unit within
the fort at Hansi. The fort survives to this day, though all traces of the
sword manufacturing facility have all but disappeared. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The fort encompasses 30 acres
and it is square in shape. It has
security posts in all the four corners of the fort. This fort was later
strengthened by Emperor Drupad, son of Anangapal.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Emperor Dhrupad too
established a sword manufacturing factory in this fort and, hence, it came to
be known as Asigarh.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In the ancient and medieval
period, Asirgarh became an important military centre and 80 forts across the
area were controlled from here. During the period of Firoz Shan Tuglaq,
an underground tunnel was constructed connecting the present Hansi to
Hisar. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The gate of the fort is carved with figures of gods.
Besides, paintings of Gods, Goddesses and birds can also be seen on the walls
of the fort. The entry gate of this fort was built by George Thomas, an Irish
soldier.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The ancient statues of Mahavira and Gautama Buddha are placed in
front of the fort . These statues are priceless. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Barsi (South) Gate in the
centre of the bazaar of Hansi was constructed in 1304 by Alauddin Khilji.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Hansi has five gates of entry
– Delhi Gate (East), Hisar Gate (West), Gosain Gate (North-west), Barsi Gate (South)
and Umra Gate (South west). The altitude of the town increases after entry from
any of the gates.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Sikhs captured Hansi in
1778, and established a <st1:place w:st="on"><st1:placename w:st="on">Sikh</st1:placename>
<st1:placetype w:st="on">State</st1:placetype></st1:place> for some time until
the Marathas captured it.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Locals say that the town was
founded by Hansivati also known as Ambavati, who was the daughter of
Prithviraj Chauhan. Some others say it was founded by King Anangpal Vihangpal
Tomar for his guru Hansakar and this was sometime in 957 AD.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In 1192, after the defeat of
Prithviraj Chauhan by Mohammed Gauri, the Hindu rule at Hansi ended. This was
the time when non-Muslims were not permitted to settle down here. It was only
during the reign of the Mughal Emperor, Shahajan, that Hindus were permitted to
come back to Hansi.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In 1705, the Sikh Guru, Guru
Gobind Singh, came to Hansi and inspired the Hindus to revolt. In 1707, the
Sikh leader, Banda Bahadur, attacked Hansi andmeted out punishment to the
Muslims. Hansi then came under the Marathas in 1736. The Marathas lost it to
the Afghans after the third Battle of Panipat in 1761.<o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-14316640412159625702014-01-24T01:25:00.002+05:302014-01-24T01:25:37.238+05:30The man who did not want to become a Peetadhipathi<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<o:p> </o:p><span style="font-size: 16pt;">This is an excellent but
short composition on Sri Krishna by Vasudeva Vittala, a friend of Gopala Dasa
and his contemporary.</span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vasudeva Vittala was a
disciple of Bhuvenendra Theertha and he had taken Sanyasa at the instance of
Gopala Dasa. He was to occupy the peetha of
the Sri Raghavendra swamy Matha of Mantralaya but since he was devoted
to Haridasa Sampradaya, he decided to give up the idea of becoming a Sanyasi.
However, he continued as a Bidi or independent Swamy and came to be known as IG
or Aijee Swamy.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He got the name Aijee Swamilgalu
as he was born at Aiji as Venkataramancharya. His father, Venkata Narasimhacharya,
was a well-known Sudha pandit.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Brindavana of Aijee
Swamigalu is in Venisomapura and this is a small village about 70 kolometres
from Mantralaya and it is in Andhra Pradesh. The Brindavana, the <st1:place w:st="on"><st1:placetype w:st="on">temple</st1:placetype> of <st1:placename w:st="on">Gopala Krishna</st1:placename></st1:place> and another temple were flooded
when the Tungabhadra overflowed the banks in 2009. This was the time Mantralaya
too was flooded.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Aijee Swamigalu is also known
as Vyasa Tatwajna Theertha and he consecrated an idol of Gopala Krishna in Venisomapura.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vyasa Tatwajna Theertha has
written a number of compositions on <st1:place w:st="on">Krishna</st1:place>. A
disciple of Bhuvenandra Theertha (1785-1799) of Raghavendra Swamy Matha, he
decided against taking up position as Peetadhipathi after Bhuvanendra Theertha.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He was a close associate and
friend of Goapala Dasa and it was this Haridasa who inspired Vyasa Vittala Dasa to take Sanyasa. Infact, it
was Gopala Dasa who gave him this ankita nama. One of the most prominent
disciples of Vyasa Tatwajna Theertha is Madanoor Vishnu Theertha. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He has written several songs
on Rayaru. When he first visited Tirumala,, he found the entire hill covered with
Saligrama. Unable to bring himself to place his feet on the hill, he climbed
the hill on his knees and then had a darshana of Srinivasa.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This is one of his small but
beautiful composition on <st1:place w:st="on">Krishna</st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">bandakriShNa Chandadinda
banda nODe I <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">gOpavRundadinda nandisuta
banda nODe ll <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">GOvamEvaneeva banda nODe I <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">dEvatAvAdyagaLinda banda nODe
ll <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">pApapOpagOparUpa banda nODe I
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">tApalOpalEpalOpa banda nODe
ll <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">BhUsurasuKasUsuta banda nODe
I <o:p></o:p></span></div>
<span style="font-size: 16pt;">vAsudEva viTtalatA banda nODe
ll</span></div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-7995636086421552332014-01-23T07:56:00.000+05:302014-01-23T07:56:32.921+05:30Flyover to beat a ban<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Even as the Kerala Government
is making desperate attempts to see that the ban on night traffic through the Bandipur
forests are lifted, nothing much has come of it. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Karnataka, which had earlier
banned movement of traffic on the road connecting it to Kerala through its
Bandipur forests, has been exploring avenues to resolve the ticklish issue.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Karnataka has promised an
alternative route to Kerala it has not been well-received by Kerala and its
traders and businessmen. Kerala continues to insist that the best and fastest mode
of transport is through the forest route alone.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Karnataka, on its part, is
concerned over the rising animal deaths due to increased road traffic in the
forest. It says a large number of animals, including a tiger, have been killed
by vehicles over the years. It says just between 2004 to 2007, no less than 91 mammals, 56 birds and 75
reptiles were crushed by vehicles on the Bandipur forest road. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Several measures to slow down
vehicles on the forest stretch, construction of road humps imposing speed limits,
increasing the watch and ward staff have not met with the desired success.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Now, traders, tourist
operators and regular commercial users of the road have come with a unique
alternative to resolve the imbroglio. This idea, perhaps, would be the first of
its kind in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The transport tourist operators
have mooted the idea of a flyover covering the forest to link the two states.
The flyover would be as long as eighteen kilometers and what is more it would
completely eliminate the need for any measure to control, monitor or even
regulate road traffic.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The flyover, these operators
say, would allow the animals the much needed space on the ground, while
permitting unrestricted and unrestrained movement of vehicles above the ground.
Thus, as against the present ban, the flyover would facilitate 24 hour movement
of vehicles. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The idea is still in infancy but
the traders are sure that it will take shape after the Supreme Court takes a
final decision on the night ban on movement of vehicles.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The night ban was first put
in place by the Chamarajanagar administration following increasing deaths of
animals caused by speeding vehicles. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This ban was upheld by the
Karnataka High Court and it is now before the Supreme Court. The Karnataka High
Court had upheld the closure of vehicular traffic through the two highways
passing through Bandipur on March 9, 2010.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">About 13 kilometres of
national highway (NH) 212 and 20 kms of NH 67 that connect Karnataka with Kerala
pass through the core area of Bandipur
forests. The Karnataka High Court had banned traffic between 9 p.m., and 6 a.m.,
on these roads.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The matter is at present
pending before the Supreme Court as Special Leave petition (SLP) 13838/2010,
24865 and 24866/2012.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Transport and tourist
operators and traders claim they are incurring heavy losses due to the night
ban on traffic. They claim that the cost
required for construction of flyover is much less when compared to losses
incurred by them and also the loss of animal life.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The flyover would cost in the
region of Rs. 1,200 crores and the cost would have to be shared between the two
states of Karnataka and Kerala and the Central Government.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Meanwhile, the Karnataka Government
had already released Rs. 48 crore for the upgradation of the alternative road
passing through Hunsur-Gonikoppa-Kutta-Kartikulam, which is
only 30 km longer than the Bandipur forest road and this road can be used at
night too. The upgradation of the alternative road is nearly complete, he
added. Similarly, the discussion on Nanjangud-Nilambur railway line project is
before the National Green Tribunal, Chennai.<o:p></o:p></span></div>
<span style="font-size: 16pt;">(Application No. 156/2013).</span></div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-26958033651680677462014-01-22T08:46:00.001+05:302014-01-22T08:46:11.284+05:30The story of the Chakratheertha<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This is the first of the 732
Hanuman idols that the venerable Vyasa Raja or Vyasa Theertha (1447-1539)
consecrated. The idol is in Hampi or Vijayanagar and it has an interesting
history. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vyasa Raja was he Raja Guru
of Vijayanagar. He not only stayed in Vijayanagar
and advised the Emperor, but also held the position of Chancellor of
Vijayanagar University. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vyasa Raja and his disciple,
Purandara Dasa, were inseparable. Purandara was always at the beck and call of
Vyasa Raja, whom he acknowledged as his guru. When Vyasa Raja preached,
Purandara sang and danced.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Whenever Vyasa Raja stayed at
Vijayanagar, he used to walk from the <st1:placename w:st="on">Virupaksha</st1:placename>
<st1:placetype w:st="on">Temple</st1:placetype> to Chakratheertha where the <st1:place w:st="on"><st1:placename w:st="on">Kodandarama</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype></st1:place> is situated. This temple is
believed to be the precise spot where Rama crowned Sugreeva King of Kishkinda
after killing Vali. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vyasa Raja always had his
bath at the Chakratheerta. He then meditated and prayed at a rocky hill
adjacent to the Chakratheerta.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Chakratheertha had a special
place in the heart of Vyasa Raja as the swirling waters here form the image of
Rama. Lakshmana and Sita. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">One day, a monkey came and sat
on a rock where ha had drawn it with angara or charcoal. It disappeared into a
rock soon after Vyasa Raja completed his pooje. It vanished from the surface of
the rock. This happened several times (Legend says it occurred twelve times
over a period of twelve days) and for several days. One evening, Vyasa Raja prayed
to Prana Devaru and requested him to stay back on the rock and bless people. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vyasa Raja then composed the
Yantrodharaka Hanuman stotra. He then encircled the image with yantra. This is called
the Shatkona Yantra or Hexagon which is also known as the Vayu Yantra. Thereafter,
the image of the monkey then remained on the rock. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This place is holy as it is here
that Hanuman met Rama when he came with Lakshmana to Kishkinda searching for
Sita, who had been kidnapped by Ravana. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Today, this area is better
known as Yantrodharaka Hanuman. This is the place where Vyasa Raja meditated.
This is also the place where Purandara Dasa used to give Hastodaka for Prana
Devaru.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It was the Vijayanagar
Emperor, Tammaraya, who constructed the Yantrodharaka temple on the rock. He
also built the steps leading to the temple. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The temple has attracted
Madhwa seers and Haridasas right from the time of Vyasa Raja. One of the three sons of
Purandara Dasa called Madhwapathi Dasa, worshipped it daily. In fact there is
story that Madhwapathi Dasa as a child used to return home in Hampi only after
the Yantrodharaka Hanuman took the Hastodaka prepared by his father.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vyasa Raja has composed a
song on Yantrodharaka Hanuman and it is called by the same name. This is one of
the few temples of Hanuman in a sitting position. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Raghavendra Swamy, the next
avatar of Vyasa Raja, came to Chakratheertha and worshipped the Hanuman temple
before proceeding to Nava Brindavana. Vijaya Dasa, who is believed to Madhwapathi
Dasa the son of Purandara Dasa in his earlier birth and also an amsha of Brighu
Muni, has composed a beautiful poem on the Yantrodharaka Hanuman.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Surendra Theertha and
Vijayendra Theertha of the Rayara Matha, Vadiraja Theertha of Sode, Srinivasa Theertha and Rama Theertha of
Sosale Vyasaraja Matha, Kanaka Dasa, Jagannatha Dasa, Gopala Dasa, Guru
Jagannatha Dasa, Mohana Dasa have worshipped the idol at different points of
time. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The composition by Vijaya
Dasa on the Yantrodharaka Hanuman is a suladi and it goes like this: <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Yantrodharaka Hanuma Surasarvabhouma<br />
Yantradharaka Yenage Manasinolage<br />
Yantravahakana Dayadindha<br />
Sakalantaryamiyagi Characharadaliya<br />
Tantravanu Nadesuva Mantri<br />
Eetanu <st1:city w:st="on">Kano</st1:city> Swatantrapurusha<br />
Vijayavithalana Nijaa Bhakta<br />
Antravilladae <st1:place w:st="on"><st1:city w:st="on">Thana</st1:city></st1:place> Stutiparana Poreva.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">One of the most famous
disciples of Vijaya Dasa was Gopala Dasa. He too has written a beautiful song
on the Yantrodharaka Hanuman.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Idu yeno Charita Yantrodhara<br />
Idu Yeno Charita<br />
Sri Padumanabhana Dhoota<br />
Sada Kala Sarvara Hrudayantargatanagi<br />
Varidhi Gospada Nerante<br />
Dhira Yogasana Dhariyagipudu<br />
Durula Kouravaranu Vara Gadeyali<br />
Konda Karadali Japamale Dharisi Yenisuvudu<br />
Hena Matagalanu Vanili Taridantha<br />
Jnanavantane Hege Mounavagipudu<br />
Sarvavyapaka Neenu Poorvika Devane<br />
Sarvana Pitha Bandu Parvata Sereadu<br />
Gopalavitalage Nee Pretiya Mantriyu<br />
Vyapara Madade Ee Pari Kuli.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Chakratheertha is one of
the most holy spots for pilgrims in Hampi. It is this very place where Vishnu
got his Chakra. Since the Tungabhadra flows nearby, it got the name
Chakratheertha. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Near the Chakratheertha is
the Purandara Mantapa and across the river is Nava Brindavana, which houses the
nine brindavana of Madhwa saints. Nava Brindavana is also the place where the
first ever Brindavana of a Madhwa saint was built and this is of Padmanabha
Theertha, one of the four direct disciples of
Madhwacharya.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Brindavana of another of the four direct disciples of
Madhwacharya-Narahari Theertha- is also located nearby. His Brindavana is not
part of the Nava Brindavana complex. Narahari Theertha has ascended the Madhwa
peetha after Padmanabha Thertha. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Chakratheertha has a number
of smaller temples and many sculptures that are scatter across the rocks. Some
of them include the small Kotilinga which is sculpted on a rock, avatars of Vishnu
sculpted on a rock, sculptures of Lakshmi Narasimha and Anantha Padmanabha on boulders
and a few paintings belonging to the Stone Age. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Coming back to the Yantrodharaka
Hanuman, Vyasa Raja travelled all over the <st1:place w:st="on"><st1:placename w:st="on">Vijayanagar</st1:placename> <st1:placetype w:st="on">Kingdom</st1:placetype></st1:place>
and consecrated 731 more idols of Hanuman after this one at Hampi. Of the 732,
he consecrated more than 360 in Penukonda itself. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Chakratheertha can be
described as Hampi’s most sacred bathing Ghat and a point for crossing the
swirling Tungabhadra on a coracle. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Nearby is the <st1:placename w:st="on">Vyasaraja</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype>
which once formed part of the famed <st1:placename w:st="on">Lokapavani</st1:placename>
<st1:placetype w:st="on">University</st1:placetype> or <st1:place w:st="on"><st1:placename w:st="on">Hampi</st1:placename> <st1:placetype w:st="on">University</st1:placetype></st1:place>
of which Vyasa Raja was the Chancellor. This University had 10,000 students. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Today, we can see a majority
of the Vyasa Prathistha Hanuman in the states of Karnataka, Andhra Pradesh and Tamil Nadu.
Some of the prominent Vyasa Prathistha Hanuman in and around <st1:city w:st="on">Bangalore</st1:city>
are the Gali Anjaneya on <st1:street w:st="on"><st1:address w:st="on">Mysore
Road</st1:address></st1:street>, the Kannaspatre Anjaneya or Hanuman in front
of <st1:placename w:st="on">Minto</st1:placename> <st1:placename w:st="on">Eye</st1:placename>
<st1:placetype w:st="on">Hospital</st1:placetype>, the Kote Anjaneya in fort
near City Market, the <st1:placename w:st="on">Hanuman</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype> at Kengal on <st1:street w:st="on"><st1:address w:st="on">Bangalore-Mysore Road</st1:address></st1:street> and the <st1:place w:st="on"><st1:placename w:st="on">Anjaneya</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype></st1:place> at Honnenahalli near Yelahanka on
the Doddaballapur road. <o:p></o:p></span></div>
<br /></div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-41508691169851415242014-01-21T00:15:00.001+05:302014-01-21T00:15:07.712+05:30The advocate who became a Haridasa<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He was born and brought up in
an orthodox Madhwa family. He became an advocate and a very popular one at
that. He had a good practice and he gave it up after he became a Haridasa.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Today, he is more known as
one of the persons who played a leading part in compiling, protecting and
bringing to light many compositions of he Haridasas of Karnataka along with the
scripts.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This man was from Raichur
district and he was born in devout Madhwa family where discourses on Shastras
and Puranas were held every day.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He was also a freedom fighter
and he was put behind the bars for reading about the freedom movement and
defying the censorship laws. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This man is none other than Gorebala
Hanumantha Rao who was born in Lingasur of Raichur district in 1893. Hanumantha
Rao was born in Gorebala village to Venkata Rao and Balamma.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Venkata Rao was working as a
clerk and he gave good education to his son who then went on to graduate in
law. He took up law as his good friend Swami Rao who later became Varadesha
Vittala Dasa and was the son of Rama Dasa
( Sri Pranesha Vittala), was a advocate. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Soon, Gorebala
Hanumantha Rao became a famous advocate. He practised law for some time before
he became a disciple of Guru Jagannatha Vittala Dasa of Kosigi. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Guru Jagannatha Dasa
initiated Hanumantha Rao into the Haridasa fold and gave him the ankita Sundara
Vittala. Once Hanumantha Rao received the ankita, he stopped
practicing law. He then turned his attention to Haridasa Sahitya. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He also earnestly translated Ramayana,
Mahabharatha, Pancharatna, Puranas and Brahmasutra Bashyas from Sanskrit to
Kannada. He then started Sri Varadendra Haridasara Sahitya Mandali. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Mandali collected many
manuscripts of Haridasa Krithis belonging to Sripadaraja, Purandara Dasa, Raghavendra
swamy, Vijaya Dasa, Jagannatha Dasa and his disciples, Vasudeva Vittala Dasa, Guru
Vijaya Vittala Dasa and many others. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In 1957, he started Karnataka
Haridasa Sahithya, a magazine, that was published for two years before being
discontinued. He was felicitated in 1964 for his role in popularizing
Kannada by the Raichur Kannada Sangha. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Even today, old timers of Lingasugur recall how Mr. Rao used to travel
from one house to another selling books on Madhwa philosophy and Haridasa
Sahitya. His only aim was to popularise these books among the people and ensure
that the teachings and compositions were not forgotten. <o:p></o:p></span></div>
<span style="font-size: 16pt;">He passed away in 1969. </span></div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-80415491689114305552014-01-20T08:58:00.002+05:302014-01-20T08:58:24.504+05:30George:Not of the Jungle but King of Haryana <div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He is perhaps the only
Irishman to have ruled a Kingdom and he did so only for a few years before the
ambition of expanding his empire did him in. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He was also the most
successful General in <st1:country-region w:st="on">India</st1:country-region>
during the later part of the 18<sup>th</sup> century and after he had served
various Indian chiefs, he went on to found a kingdom in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> which did
not survive beyond a few years. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">A mercenary, he started life
on a ship and deserted it when the vessel docked at <st1:place w:st="on"><st1:city w:st="on">Madras</st1:city></st1:place>. Over time, he rose to become one of the
most successful generals of his times and he had a dedicated band of more than
2000 men who helped him in carving out a small kingdom in the north of <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>.
<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He always carried a six-pound
cannon on him and he used it on his enemies and adversaries to devastating
effect. He also had a bunch of dedicated
soldiers whose job it was to keep his muskets loaded and primed to fire. Since,
bullets always kept raining continuously from his rifles and six pounder, his
enemies rarely preferred to stand and fight.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He always was at the head of
his army and personally led the battles. This gave him a fearsome reputation
and he used this to good effect when he founded the <st1:place w:st="on"><st1:placetype w:st="on">Kingdom</st1:placetype> of <st1:placename w:st="on">Hansi</st1:placename></st1:place> in Haryana more than two hundred
years.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Kingdom, which comprised
what is part of Haryana today, rose and died with him. He was the first and
only King of Irish descent and the only Christian to rule over the very areas
where the once mighty Hindu Emperor Prithviraj Chavan had established his
empire. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Hansi was also home to
Prithiviraj Chavan and to a host of other kings such as Feroz Shah of the
Tughlaq dynasty of <st1:city w:st="on"><st1:place w:st="on">Delhi</st1:place></st1:city>
and it was also the place where Guru Govind Singh and silk rebel Banda Bahadur
had led rebellions against the Muslims. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This man was none other than
George Thomas, an Irish adventurer who rose from the ranks of a ordinary sailor
working in a ships; cabin to become an independent king, making Hansi his
capital.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Born in Roscrea, <st1:city w:st="on">Tipperary</st1:city> in <st1:country-region w:st="on">Ireland</st1:country-region>
in 1756, George had a roller coaster life in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> and he dies in 1802 in
Barhampur.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">George’s father was a poor
Catholic tenant farmer near Roscrea and he died when George was still a child. George
took up work as a labourer on the docks at Youghal.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He joined the British Navy
and sailed to <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>.
He deserted the ship when it docked in <st1:city w:st="on"><st1:place w:st="on">Madras</st1:place></st1:city>
in 1781. He then decided to go into the plains of <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place> and make an independent
living. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Though an illiterate, he led
a group of Pindaris north to <st1:city w:st="on"><st1:place w:st="on">Delhi</st1:place></st1:city> by 1787, where he took service under Begum
Samru of Sardhana. He distinguished himself in April 1788 in the action of
Gokulgarh.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Driven out of the Begum’s
court by the French, particularly by a French officer, Levassoult, who soon
supplanted our George to become the Begum’s favourite, he took up service under
Appa Rao, a powerful Maratha chieftain. By then, admiring Indians had
labelled George as Jaharai Jung or the Warlike George. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">His prowess as a man who
loved fighting and as a man who personally led his men into even the most adversarial
contests won him the loyalty of the men he commanded. If his enemies feared
him, his men swore by him. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He had a band of fiercely
loyal personal bodyguard of horsemen who
were the ruffians he had met and interacted with during the Pindari days. He
also employed a squad of musket loaders whose job it was to see that George never
out of a weapon. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">When Appa Rao died, George
decided not to hire himself and set out to carve out his own Kingdom. He looked
around <st1:city w:st="on"><st1:place w:st="on">Delhi</st1:place></st1:city>
and found Haryana to be the perfect place. Abandoned by the Mughals and frequently
devastated by wars with the Afghans, the land which is part of Haryana now was
like a ripe apple waiting to be plucked. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">George then decided it was
high time that the region got its King. In 1797, with 2,000 troops at his
command, he went around Hansi and declared himself King. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He repaired the fort of
Hansi, built a new Gate which stand even today and sent out his soldiers to
police the roads. He promised growers and farmers protection provided they
accepted him as King and paid tax. The grateful farmers, who had been reeling
under lawlessness for decades, accepted.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">George then invited masons,
carpenters, builders, craftsmen and others to settle down in his Kingdom. He
then went on to build a mint to issue coins in his own name. So George was the
first and last white King of Hansi from 1798 and his reign lasted a little more
than two years.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">By 1800, George of Ireland
had settled down to become King George of Hansi. His Kingdom was bound by <st1:city w:st="on">Patiala</st1:city> in the north, Bhatti in the <st1:state w:st="on">north
west</st1:state>, <st1:place w:st="on"><st1:city w:st="on">Bikaner</st1:city></st1:place>
in the West, Jaipur in the south, Dadari in the south east and Rohtak and
Panipat.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He soon became ambitious and
decided to extend his Kingdom and his eye fell on the Sikh states that
surrounded Hansi and the <st1:place w:st="on"><st1:placename w:st="on">Rajput</st1:placename>
<st1:placetype w:st="on">Kingdoms</st1:placetype></st1:place>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">He first took on the Maharaja
of Jaipur and met his huge army at Fathepur. Though vastly outnumbered, King
George ploughed into the Rajput ranks and went on firing his six pounder. Legend
has it that he held off a fierce Rajput attack of two hundred and more Rajputs
with his favourite six pounder.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">By George, our Irish King of
Hansi won the battle. Today, historians who take a look at his graph, rate George
much higher than the Englishman Robert Clive or his French rival Dupliex.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Wherever he took his men, he
tasted victory. In January 1800, he invaded <st1:city w:st="on"><st1:place w:st="on">Patiala</st1:place></st1:city> and plundered the city. He then
attacked Sirsa and expelled the Bhatti kings. It was then that Man Singh, the King
of Jind, sought the services of the French General, Pierre Cuillier-Perron (1753–1834),
better known as Perron, to tackle George.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Perron was the commander of
the Maratha forces in north <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>.
He to had an axe to grind against King George. He formed a confederacy of Sikhs
and Marathas and marched against George in 1801.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">George, by then, appeared to
have lost his appetite for a fight. He was defeated. His body and mind too
deteriorated and it appears that more than a decade of tough wars had exhausted
him.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Though captured, he was
treated with respect and given safe conduct to return to his own people.
However, he died near Murshidabad in <st1:place w:st="on">Bengal</st1:place>, August,
22, 1802 aged 46.<o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-28194573302141368932014-01-19T06:20:00.001+05:302014-01-19T06:20:33.341+05:30Purandara Dasa's Lakshana<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The pioneer of Carnatic music
Purandara Dasa (1484-1564) was a prolific composer and he has written in many
genres. He is believed to have composed scores of Lakshana Geeta of which only
a handful have survived.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">For Purandara Dasa, the
Lakshya or Lakshana geete was the most suitable medium for beginners to learn
music. He, therefore, kept the geete simple and even today it is sung from
beginning to end without any variation or repetition. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">When Purandara Dasa decided
to simplify Carnatic music and make it easier for students to learn, he first
went about composing the geete in a medium tempo. He also ensured that there
was not much complication in the raga, taala or swara. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Generally, the lakshana geete
does not have pallavi, anupallavi and charana as its tempo is uniform. This
makes the Lakshana a continuous composition.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Today, these compositions have
historical and academic value, as many of the ragas contained therein have become
obscure. Though many of his Lakshana geete are lost, a few do survive. Some
of them have two or more sections. But all these compositions are simple and
easy on the beginners.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Purandara Dasa’s introductory
geetas in praise of Ganesha, Shiva or Maheswara
and Vishnu are sometimes called as Pillari geetas which are in praise of a
chosen deity. Many of these were composed in Malahari and the most famous is “Lambodara
Lakumikara”, which is one of the finest composition on Ganapathy.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Many of the geetas are sung
from the beginning to the end without repeating the avarthas. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">When the geetas have two
sections, they are called as Khandikas. In a few of his geetas, Purandara Dasa
has concluded these compositions by repeating a part or full portion of the
opening lines. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Apart from the Pillari geeta,
the Sanchari geeta too are in praise of a chosen deity. The sanchari geete is
also called as samanya or sadharana
geete. <o:p></o:p></span></div>
<span style="font-size: 16pt;">Unfortunately, a major
portion of the Lakshana geete of
Purandara Dasa appears to have been irrevocably lost. Noted Dwaitha
scholar and philosopher, BNK Murthy, regrets that many of these geetas have not
survived. He blames the Haridasas subsequent to Purandara Dasa for this act and
says the shifting of the centre of gravity of Carnatic music from Vijayanagar
in 1565 sounded the death knell of the Dasa Sahitya.</span></div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-62427500254244318502014-01-18T13:36:00.001+05:302014-01-18T13:36:09.203+05:30The Pancharatra Agama<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It was Vaikunta Ekadeshi and it was just a few days back and hundreds
of devotees had come to the <st1:placename w:st="on">Srinivasa</st1:placename> <st1:placetype w:st="on">Temple</st1:placetype> in LIC Colony, Jayanagar 3<sup>rd</sup> Block,
<st1:place w:st="on"><st1:city w:st="on">Bangalore</st1:city></st1:place> on
the occasion. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The temple officials and a
large number of volunteers were seen
distributing Puliyogre and Laadu and scores of people were seen eating them on
the temple premises itself right from early morning. A few devotees took away
the Prasada home, saying that since it was Ekadeshi, they would consume it the
next day. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Some others sought to know
whether it would be appropriate to consume Theertha Prasada and Prasada in
temples not run, operated and/or presided over by their community. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">For them, I had one answer.
The Pancharatra Agama, which is among the sacred texts for Vaishnavas and which
have been extensively quoted in several works by Madhwacharya, has an answer to
such queries.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">I will quote a verse from the
text which deals directly with the issue. The Smruthimanikya Sangraha, which is
part of the Pancharatra Agama, in verse 1471 says:<br />
<br />
“tasmAdeteshhu sthAneshhu naivedyaM na cha dushyati<br />
chandaalaasyApi saMsparshe dUradeshAgupAgate<br />
annAdyaM naiva dushTaM syAt.h madhusUdanashAsanAth<br />
<br />
tIrthanirmalyapakvAnnaM pUrvaM yaddharisevitaM<br />
venkaTAchalapUrve tu svayaM vyakte na dushyate”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This shloka makes it amply
clear that the Prasada has to be or can be taken at pilgrim places,
irrespective of who prepared it. More specifically, it mentions the
Venkatachalapathy temple (first word of the last line) and also says in the
line before that Theertha and Nirmalya can be taken at the temple. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Now the question is what is
Pancharatras and how did Madhwacharya see it. The Pancharatra are Vaishnava
Sanskrit texts, literally meaning five nights.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The term has also been
attributed to the Shatapatha Brahamana (</span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Arial; font-size: 6.5pt;"> </span></span><span style="font-size: 16.0pt;">This
is a prose texts describing the Vedic ritual, associated with the Shukla
Yajurveda) wherein Narayana performed a sacrifice for five nights and
became a transcendent and immanent. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Vaishnavas and Srivaishnavas adhere
to the Pancharatra system of worship.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Madhwacharya has invested the
Pancharatras with the status of Sadagamas and he has referred to them in many
of his works. In Mundaka Upanishad, he says, “In Dwapara Yuga, Vishnu is worshipped
as per the cannons of the Pancharatraw. In Kali Yuga, he is worshipped by the
chanting of his name”. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Pancharatra Agamas are considered
to be a continuation of the Vedic tradition and Madhwacharya considered them to
be holy and valid as they emanated from Narayana himself. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">What makes the Pancharatra
Agamas so important is that the form and style of worship that we follow today
is based on them. Moreover, different forms of Vasudeva or Vishnu are
introduced here. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Infact, the Pancharatra
derives its name from the discourse that Vasudeva gives to five seers over a
period of five nights-Shandilya<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Aupagayana, Maunjayana, Kaushika
and Bharadwaja. Another legend says Vishnu revealed these holy texts to Garuda,
Anantha, Rudra, Brahma and Vishvakasena.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Some of the important works
that form the vast body of Pancharatra literature are Shandilya Samhita, Vishnu
Samhita<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Ahirbudhnya Samhita, Vishnu
Tatwa Samhita, Sudarshana Samhita and Prakasha Samhita.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">There are more than 200 such
works in existence and Madhwacharya was perhaps the first Madhwa seer to quote
extensively from them. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Pancharatras are
important for both Vaishnavas and Srivaishnavas as they contain a lot of
information about Vishnu and the practice of the Vaishnava faith.</span> </div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Uttaradhi Matha says that
“</span>t<span style="font-size: 16.0pt;">he dictates of the Pancharatra
literature are followed in most South Indian Vaishnava temples”.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Some of the Pancharatra Agama
texts known are: Shandilya Samhita, Vishnu Samhita, Ahirbudhnya Samhita, Vishnu
Tatwva Samhita, Sudarshana Samhita and Prakasha Samhita.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The philosophy of the
Pancharatras are beautifully expounded in the Jayakhya Samhita. Thus. The Agamas
can be called as practical texts of Vishnu worship.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">In general, the Pancharatra
school of though and philosophy believes Hari manifests himself in or through five
different forms. They are <st1:place w:st="on">Para</st1:place>, Vyuha, Vaibhava,
Antaratma and archa.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<br /></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0tag:blogger.com,1999:blog-823585060523376363.post-91603306807190191222014-01-14T08:52:00.001+05:302014-01-14T08:52:24.744+05:30Sanctum Sanctorum of Rayaru in Mantralaya to be rebuilt<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Mantralaya Sri
Raghavendra Swamy Matha has come up with a plan to rebuild the sanctum
sanctorum of the holy Raghavendra Swamy Matha in Mantralaya. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The plan of the highly
venerated religious institution, the Mantralaya Matha, is to “rebuild the
sanctum sanctorum of Shri Rayaru
completely to create a covered stone structure with pillars in ancient
architectural style”.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The website of the Sri
Raghavendra Swamy Matha, Mantralaya, and emails sent out to the subscribers of
the matha newsletter states that the massive project is slated to cost about
Rs. 10 crores. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The Newsletter and emails of
the Matha state that “His Holiness Shri Shri Suyateendra Theertha
Shripaadangalavaru has undertaken a commitment to rebuild the sanctum sanctorum”.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">It says though the Matha is
capable of constructing the stone pavilion, both the Swamiji's (this means the
senior and junior pontiff of the Sri Raghavendra Swamy Matha) wish is to
present the unique opportunity to all the devotees to make a contribution
towards this project and be blessed.<br />
It says Sri Subudhendra Theertha has taken over the leadership of the project.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">The value of each stone slab
that will be used in the construction of the stone structure is estimated to be
Rs.5000. Every stone slab used in the construction of the interior enclosure
around the Brindavana may be sponsored by devotees.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Each stone slab donated by
the devotee will be offered only after taking their names in the Sankalpa. A
devotee may donate any number of stone slabs. Every donor will receive a commemorative
memento from the Swamiji along with his blessings.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">After constructing and
offering the Stone Mandap to Rayaru, the surplus funds thus accrued will be
utilised for the new building construction of Shri Gurusarvabhouma Samskruta
Vidya Peetha.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Devotees can send their contributions
through Cheque / DD / M.O to The Manager,<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Sri Raghavendra Swamy Matha<br />
Mantralayam - 518 345 Andhra Pradesh<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Cash donations will be
accepted only through authorised representatives or at the Donation Counters at
Mantralaya.<br />
The matha says online funds may be transferred to the account given below.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">Syndicate Bank, Mantralaya<br />
Name: Shilamantapa Account: No. 33982200017846<br />
IFSC : SYNB0003398<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 16.0pt;">This donation is eligible for
tax concession under Section 80G of Income Tax act.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<span style="font-size: 16.0pt;">For more information,
devotees and donors may contact Office of H.H. Sri Swamiji : 08512-279429<br />
The Manager : 08512-279888<br />
Public Relations Officers : 08512 279700 / 279498<br />
Web Page : <a href="http://www.raghavendramutt.org/shiladana">www.raghavendramutt.org/shiladana</a><br />
Email : <a href="mailto:shiladana@raghavendramutt.org">shiladana@raghavendramutt.org</a><o:p></o:p></span></div>
</div>
Samyuktha Harshithahttp://www.blogger.com/profile/06383107536002161500noreply@blogger.com0