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Shivaji : The Warrior King of Dharma

“Ramdas is not complete without Shivaji. To maintain justice and prevent the strong from despoiling, and the weak from being oppressed, is the function for which the Kshatriya was created”...Sri Aurobindo


The present generation of Hindus owe much to Shivaji.This short article is a tribute to the great King, whose life has had a profound impact on history, and who was an emblem of both courage and virtue. Shivaji was born in 1627 in a turbulent period when the Hindu people were being oppressed and religiously persecuted by foreign invaders in their own homeland. The carnage included massacres of Hindus, the mass rape of Hindu women, Hindu children taken into slavery, the imposition of heavy discriminatory taxes on Hindus (the Jiziya tax) and the destruction of Hindu temples. Indeed, it seemed like Hinduism was in danger of dying out.

However, his mother, Jijabai raised Shivaji with high ideals of spirituality, heroism and chivalry by inspiring him with the great Hindu epics and heroes of the past ages. With his desire to rise to the defence of the Hindu civilisation and freedom now evoked, he was ready to live up to the seal he prepared for himself at the age of 12 inscribed with the words:

“Although the first moon is small, men see that it shall gradually grow. This seal befits Shivaji, the son of Shahaji.”

From the age of 16, Shivaji began to undertake battles to liberate lands that were under enemy control. His mind was made up by this early age – he wasn’t going to wait around or pray for a champion to be born to renew the rule of dharma.

In one of his early victories he and a small group of friends captured a fort and renamed it Rajgad. With this and subsequent victories Shivaji became powerful and his army grew to thousands, giving him enough confidence to attack and liberate Mughal occupied territories (the Mughals were the most powerful dynasty in India and had most of North India under its control at that time). Shivaji fought with determination and strategic brilliance. He used guerrilla warfare to devastating effect, and made great advances against the much larger and heavily armed Mughal forces. At times Shivaji would enter into a strategic truce, giving him the opportunity to strengthen his positions in other areas, while planning his next offensive.

Shivaji understood that it is better to use cunning strategies and break a truce against an enemy that molested Hindu women and children and destroyed Hindu temples, than to abide by an honourable code of conduct towards the dishonourable enemy and risk losing the urgent cause he stood for. But while Shivaji was brutal against those who oppressed Hindus, he did not permit attacks against their women and children or places of worship. Shivaji stood for dharma; he used might as a tool to establish justice not oppression.

Shivaji died on 4 April 1680, from failing health, thought to be due to his vigorous and continuous struggle. His contribution to our history cannot be overstated. The poet Bhushan, who lived at the same time as Shivaji wrote:

“Kasihki Kala Gayee, Mathura Masid Bhaee; Gar Shivaji Na Hoto, To Sunati Hot Sabaki!” [Kashi has lost its splendour, Mathura has become a mosque; If Shivaji had not been, All would have been circumcised (converted)].

After the untimely death, Aurangzeb the Mughal Emperor and his armies descended upon the kingdom to crush it, thinking that after Shivaji’s death his warriors would be disheartened. However, Shivaji had inspired his followers to such an extent that not only did they weather this storm and saw Aurangzeb’s death but went from strength to strength with Peshwa Baji Rao the First at the realm, and went on to unleash the final death blow to the Mughal Empire.

Shivaji’s legacy can be seen alive to this day. For example, the profound benefits of Hindu spirituality, philosophy, Yoga, meditation, Ayurveda and art resonate not only in India but all over the world. But these practices and knowledge would only be found as partial relics in the museums and libraries like all other ancient civilisations had it not been for great Hindu warriors like Shivaji who protected the great legacy of Sanatan Dharma when it seemed all hope was lost.

“ Shivaji was the greatest Hindu king that India had produced within the last thousand years; one who was the very incarnation of lord Siva, about whom prophecies were  given out long before he was born; and his advent was eagerly expected by all the great souls and saints of Maharashtra as the deliverer of the Hindus from the hands of the Mlecchas, and as one who succeeded in the reestablishment of Dharma which had been trampled under foot by the depredations of the devastating hordes of the Moghals”… Swami Vivekananda,

Also read

The Epic 27 Year War That Saved Hinduism

 

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Rajnath Singh says if Akbar is ‘great’, so is Rana Pratap

PRATAPGARH: In line with the Sangh Parivaar’s push for Hindu icons, Union home minister Rajnath Singh on Sunday asked historians to revisit history by giving Mewar ruler Maharana Pratap more credit.

“I have no objections to historians writing Akbar The Great. But why not Pratap The Great? The valour and sacrifice that the Maharana demonstrated in the Mewar region was equally impressive and he should be accorded more respect and dignity,” he said while unveiling a statue of Pratap at the Collectorate campus in Rajasthan’s Pratapgarh district on Sunday.

“I personally consider Maharana Pratap as great,” he said eulogizing the Mewar king who was defeated by Akbar in the historic Battle of Haldighati. “History should be presented in correct light. Pratap must be introduced as great for the next generations,” Singh said.

He pointed out that Pratap’s patriotism and the sacrifices he made should be highlighted and this would work as inspiration for the country.

“The guerrilla warfare that the Maharana had waged against the Mughals became an inspiration for freedom fighters like Chandrashekhar Azad, Bhagat Singh and even Chhatrapati Shivaji and Banda Bairagi,” he said. Singh said the Maharana was not king of a particular caste or community but fought for his country and people from all walks supported him.

“Virtues of Maharana Pratap have become more relevant in today’s world,” he said. He further said that there are several accounts in Indian history that should be modified and corrected. “I congratulate the Rajasthan government for introducing a chapter on Maharana Pratap and I assure that I will take up with the HRD ministry to introduce a similar chapter in CBSE and ICSC syllabus too,” Singh said.

Singh referred to Nobel laureate VS Naipaul’s book ‘India: A Wounded Civilisation’ and said, “Naipaul has observed that he found India the only country in the world where history written by foreign historians is taught in textbooks. Indian historians should heed to Naipaul and take measures in right earnest.”

Singh assured that the Centre would encourage celebration of Pratap’s forthcoming 475th birth anniversary in a big way.

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Jijabai: Eternal Mother Symbol of Faith and Courage

baby shivaji with jijabai by Shilpa Bhoir
baby shivaji with jijabai by Shilpa Bhoir

featured image by  Shilpa Bhoir

[quote]The loving care of Jijabai made Shivaji a great warrior. ~Sri Sathya Sai Baba[/quote]

Jijabai was the mother of Shivaji, one of the most famous and successful Hindu Warrior Kings of all time. The life story of Jijabai, is no less inspiring than that of her prodigal son, and takes a proud place in the history of the Hindu people.

Jijabai’s father, Lakhuji Jadhav Rao, was an important leader serving under the Muslim Nizamshahi administration. During those days, many Hindu leaders of that region were serving under the Nizam. Their service had small armies of their own and had obtained lands, money and status. But they hated one another and were always trying to increase their power and prestige at each other’s expense.

It was Holi, and Jijabai’s father threw a large celebration. Jijabai, still a young child, threw coloured water over a boy named Shahji, who in turn did the same back to her.Jijabai’s father liked the boy. Drawing the two children towards him, he jokingly exclaimed, “Don’t you think these two make a great couple?” Everybody agreed. At this point Shahji’s father, Maloji, got up said,

“Noble men, did you hear what our Jadhav Rao has said? Henceforth we are related to each other as parents of the bride and bridegroom!”

 

But this is not what Jijabai’s father had in mind! He was just making a lighthearted remark, and considered himself too high to think of marrying his daughter to the son of an inferior ranked man like Maloji. Jadhav Rao harshly rebuked Maloji’s presumptuousness, causing Maloji to leave the hall feeling embarrassed and angered at the public spectacle.

Maloji never forgot the shame he felt that day.He left his military post, and returned to his ancestral village. For a while he went back to tilling the fields, and was very depressed. But his fortunes were soon to improve. One night, it is said that Maloji had a strange dream.

The Goddess Bhavani appeared before him in dazzling splendour and advised him not to sulk, but to strive hard in life, as a hero and harbinger of a new era was soon to be born in his family.

The next day in the field, late at night, he once again felt the presence of Bhavani, who advised him to dig at a certain spot. He did so, and unearthed 7 pots of treasure.

While the verity of this account is questionable, what is beyond dispute is that Maloji’s acquisition of this wealth was to have a profound impact upon the future of Hindu civilisation. Maloji brought a unit of 1000 cavalry, and infantry. He provided security to the people, and to traders, and in doing so grew increasingly wealthy.

With his money, he dug wells, built lodges for travellers, fed the needy and renovated temples. His power and prestige grew, and so did the number of men serving under him.

At the same time, Maloji still felt insulted by Jadhav Rao’s rejection, and began to press him to allow Jijabai and Shahji to marry. Jadhav Rao refused, but Maloji resorted to intense pressure, and invoked the Nizam’s mediation, forcing Jadhav Rao to comply.

Jijabai and Shahji were married. Now it was Jadhav Rao’s turn to feel angered.Shahji grew up as a renowned general, while Jadhav Rao spent his life harassing and conspiring against Shahji. This deeply troubled Jijabai.

She was also unhappy that both her father and her husband were serving under Muslim sultans, who she saw as marauders.Jijabai cared not for the riches that this service could bring. It was liberty she loved.She was angered at being around men who spent their time bickering amongst themselves and could not protect their women, children, country and religion.

She longed that her son may be part of a generation who could do this. With this light, she studied the intricate political problems of the country, in the company of experienced politicians and diplomats.

She could see people falling into poverty in the once rich land and could see the culture that she loved so much being disintegrated. If only a leader could be born who could unite the scattered Hindus.

It was ordered that while she was pregnant, every comfort be conferred upon Jijabai. But she wished for none of it. Rather, she wanted to climb to the tops of forts on hills, wield swords, discuss political questions, put on armour and ride on horseback. It has been said in ancient Hindu shastras that the pregnant mother, by the psychological environment she provides does a tremendous amount to shape the child’s life for better or worse.

In Vedic traditions, there are a series of sacraments and chants to be carried out as to optimise the child’s potentials. Jijabai infused in Shivaji such a spirit, which was to emerge with great force throughout his life.Then, the most crushing news struck Jijabai like lightening. Jadhav Rao, her father, who had recently been readmitted to the service of the Nizam, had been beheaded, together with her entire family. The exact reason for this was not known.

The Nizam was purging influential Hindu leaders within his forces Her husband too was in danger of meeting a similar fate, but he was shrewd and left the Nizam. In the time that followed, whole villages of Hindus were wiped out.

A Hindu princess was carried away while bathing. At one time Jijabai herself was kidnapped to be used as a bargaining chip. Such were the times in which she lived. Jijabai’s fiery spirit was set ablaze by the slaughter of her family.

Instead of frightening her, it just strengthened her resolve that an independent protector of the Hindus was an urgent necessity.She brought up Shivaji in the city of Pune, under the protection of Dadaji Kondev.

Jijabai was one of the main administrators of the city. She was educated, able and wielded great authority (not adhering to the myth of the “oppressed Hindu woman of medieval India”). When they arrived, Pune was a city that had been consecutively ransacked by the Nizam, Adil Shah, and the Moghul forces. Each and every Hindu shrine had been smashed. But soon Pune flourished, with the help of Jijabai. She restored the shrines, and on many occasions settled disputes and meted out fair justice.

She was responsible for most of Shivaji’s education; having him learn about the Holy scriptures and arts of administration and weaponry, and the political situations in the land.Shahji married a second wife, Tukabai, and spent most of his time with the latter. The effect this had on Jijabai, nobody can tell.

Jijabai did not lose heart, and concerned herself as before, with administration, bringing up Shivaji and in long periods of prayer and meditation. Jijabai even set the scenes for social reforms in Hindu society.

For example, on Jijabai’s advice, the Brahmins allowed a soldier named Balaji Nimbalkar to re-embrace Hinduism after converting to Islam under force of the sword. In those days, many people were opposed to such a move, believing such individuals were somehow polluted and no longer worthy to be Hindus.

This is an attitude that to some extent persists today. But Jijabai could see that because Hindus created a system whereby people could leave the Hindu fold, but not enter it, Hindu society had been weakened.

Jijabai impressed upon everybody the logic of this position. Further more, showing that she was genuine in her view, she arranged the marriage of Shivaji’s daughter Sakhubai to Balaji’s son.

Shahji and Dadaji were worried and angered at Shivaji, when at the age of 16 he first captured a major fort. Jijabai on the other hand was overjoyed.

When Afzal Khan, the renowned general of Bijapur came with a large army to crush Shivaji early in his career, Shivaji turned to his mother, who unlike others told him to face the danger resolutely.

Shivaji’s army was much smaller by comparison, but by biding his time and using lightening guerrilla techniques, he worsted Afzal Khan’s army.When at a private meeting, Afzal Khan tried to kill Shivaji, it was Afzal Khan who ended up dead. This episode greatly increased Shivaji’s prestige.

Jijabai treated Shivaji’s companions as her own sons, and was a source of courage and inspiration to them all. Tanaji Malasure is one such renowned example. He lost the fort of Simhagadh to an intense Moghul attack. She famously told him,

“If you free Simhagad from the enemies you will be like Shivaji’s younger brother to me.”

 

Tanaji went forth, for what others advised to be an impossible mission. He succeeded in his mission of winning back the fort, but was slain in the process. Jijabai was watching from her castle in the distance all night.

Although at first overjoyed at the news that the saffron flag had ascended on Simhagad, when she received the news of Tanaji’s death, she began to cry with pain and could not be consoled.

On another occasion Baji Prabhu, a childhood friend of Shivaji, fought with great valour to save Shivaji’s life from imminent danger, and in doing so was slain.

On hearing the news of Baji Prabhu’s death and Shivaji’s safety, Jijabai wept for the sacrifice of the brave Baji rather than feeling glad for the safety of her own son.

In 1674, Shivaji held a vast ceremony, declaring himself an independent ruler. Jijabai was present at the ceremony.

What joy she must have felt attending the ceremony – everything she had lived for had finally bore fruit. 12 days later, Jijabai died. In her life Jijabai had to bare sorrow after sorrow, and did it bravely for her people and religion.

She reflected the glory and strength of Mother Durga. We hope her life will always be remembered with reverence.

(5513)

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Saraswati river sprouts to life after 4,000 years in Haryana

Haryana government’s efforts to trace the origin of the mythical Saraswati river bore fruit on Tuesday when water started gushing out from a pit, which was being dug under the lost river revival plan.

As many as 80 people who were digging the course of the Saraswati in Mugalwali village of Yamunanagar district suddenly noticed that the soil they were shovelling out from a pit was moist. The dampness increased as they dug deeper and water started gushing out when they burrowed to a depth of eight feet.

“It was around 1 pm when Khalil Ahmed, Salma, Pradeep and Praveen Kumar were digging up a pit. A stream came out when it was dug up to 8 feet and the quantity of water increased as they went deeper,” secretary of local panchayat Balkar Singh said. The water was also found in four other pits, which were being dug in a line. The news spread like wildfire and people thronged the village in large numbers. Yamunanagar Deputy Commissioner S.S. Phulia who along with Haryana Assembly Speaker Kanwar Pal Gurjar had launched the excavation work rushed to the spot. He tasted the water and then joined the people who have been digging the course of the dead river for the past 15 days. Work on Saraswati river project was launched on April 21.

The government believes that the lost river originates from Adi Badri area and flows through 41 villages in the Yamunanagar district. Excavation work has been started in eight villages for which Chief Minister Manohar Lal Khattar has made budgetary provisions worth `50 crore.

A huge check dam, measuring 400 acres, has also been proposed on the Somb river that will be diverted to the Saraswati river. The mythical Saraswati river, according to the historians, had dried up 4,000 years ago. Satellite images had mapped its course that once flowed through North-Western India. Remote sensing experts had said that the river vanished after a powerful earthquake hit its course.

Traces of Saraswati river are found in the holy city of Kurukshetra. It is believed that the river once flowed through Thanesar, the capital of erstwhile Harshvardhan’s kingdom, which is located close to Kurukshetra. Legend has it that the Saraswati once fed two wells known as Kapalmochan and Ranmochan in which the Pandavas had taken bath.

If revived, Saraswati may boost the state’s religious tourism besides quenching the thirst of villages located on its course.

india today

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Rao Tula Ram Ahir

Most people familiar with India’s capital, Delhi, will likely have used the nation’s main international airport, Indira Gandhi International. En route from the airport to the centre of Delhi is a long and famous road, Rao Tula Ram Marg (‘Marg’ being the Hindi word for street). Situated on this road is one of Delhi’s finer higher education institutions, Rao Tula Ram University. All this leads to the question, “who is this Rao Tula Ram?”

Rao Tula Ram was one of the prominent leaders of the Indian Uprising of 1857 against the colonial British forces. His story is one of rebellion and guerrilla warfare against the stronger and better-equipped imperialist forces of the British Army.

He was born on 9 December 1825 in the well known Rao family in village Rampura in the district of Rewari (a two-hour drive south-west of Delhi), in what is now Haryana. His father was Puran and his mother’s name was Gyan. He was educated according to the then prevalent customs and he knew Persian, Urdu, Hindi and a small amount of English. In November 1839, Rao Tula Ram ascended the throne on the death of his father.

In 1857, on hearing the news of rebellion at Meerut and other places, the people of the Rewari rose up to support the uprising. In the Rewari area, lead was given by Rao Tula Ram. His cousin Gopal Dev also stood by him. The forefathers of the Raos had helped the Marathas in 1803 in the Second Anglo-Maratha War. The British confiscated their land and gave instead an ‘istamarari’, or grant, of about 58 villages. This was a great blow to the Raos, who were itching to fight the British Raj at the first available opportunity.

On l7 May 1857, Rao Tula Ram went to the ‘tehsil’, or headquarters, at Rewari with four to five hundred followers and took all the government buildings in their possession. For their headquarters, they chose Rampura, a small fortified village, one mile south-west of Rewari. Tula Ram, the elder Rao became Raja and Gopal Dev his commander-in-chief. After assuming charge, Rao Tula Ram organized the revenue department and collected revenue and taxes. He took donations and loans from the people of Rewari. He raised a force (about five thousand men) and set up a large workshop in the fort of Rampura where a substantial number of guns, gun-carriages and and ammunition were manufactured. Law and order was enforced.

At this time, Delhi was under attack from the British forces, so Rao Tula Ram helped the emperor Bahadur Shah in their fight against the British. But this help could not protect Delhi which fell to the British on September 20, 1857. Soon after Brigadier-General Showers led out a column (from Delhi) of 1,500 men with a light field battery, 18 two-pounder guns and two small mortars, “to attack and destroy Rao Tula Ram and his followers and to raze his fort (at Rewari).” The situation was serious and the Rao foresaw that a fight with the British forces in the mud fort of Rampura, in the changed circumstances after the fall of Delhi, would result in the complete destruction of his army without any serious loss to the British. So he left his fort before Showers’ arrival.

The fort of Rewari was taken by the British without any opposition on October 6th. Immediately after the occupation of Rewari, Brigadier-General Showers sent a messenger to Tula Ram telling him that if he submitted along with guns and arms, he would be treated on merits. But Tula Ram turned down the inducement and sent a strong column comprising about 1,500 troops under Colonel Gerrard, an officer of conspicuous merit on November 10, 1857. The column reached Rewari three days later. They occupied the abandoned fort of Rampura. Here they were joined by two squadrons of the Carabineers.

After a few days rest at Rewari (Rampura), on November 16, Gerrard marched to Narnaul. As the track was sandy, the column reached Nasibpur, a small village, two miles northwest of Narnaul and halted for a short rest. The rebel force, having abandoned their strong fort in the center of the town pounced on them. Rao Tula Ram’s first charge was irresistible and the British forces scattered before them. The Patiala Infantry and the Multani Horse on the British side were completely disheartened. But at this juncture, the Guides and the Carabineers came to their rescue and saved the situation. The British artillery was too much for the rebels. But soon the situation took an unexpected turn when Col. Gerrand was mortally wounded by a musket ball.

With this, the British too, were demoralized. Taking full advantage of the circumstances, Rao Tula Ram swooped down upon them. The British could not stand the charge and the Multani Horse fled away in bewilderment. They recaptured their guns and inflicted heavy losses on the enemy. The right and the left wings of the British forces were thrown into confusion.

Appreciating the gravity of the situation Major Caulfield, the officiating British Commandant, ordered his artillery to start heavy bombardment and his cavalry and infantrymen to charge straight on with full force in to their front ranks. Rao Tula Ram’s forces fought back furiously and stood their grounds. The British artillery fire, nevertheless, broke their backbone and split their forces into two parts – one engaged in the close quarter battle and the other fleeing to go out of the range of the British guns. Rao Tula Ram was defeated that day but managed to flee to safety. His escape frustrated the British.

The battle of Narnaul was undoubtedly one of the most decisive battles of the Uprising of 1857. The English felt jubilant over their success in this confrontation, for it marked the “beginning of the end” of the crucial period of the struggle in the Haryana region and northern Rajasthan. After the battle, Rao Tula Ram moved into Rajasthan; then joined Tatya Tope’s forces for one year. On 1 November 1858, the British issued the promise of unconditional pardon and amnesty to all the “mutineers” except those who directly or indirectly took part in the murder of British subjects. Rao Tula Ram knew that with the blood of many British soldiers and subjects on his hands, this did not include him. He left India for Iran in 1862. 

Once the uprising of 1857 was over, the wrath of the British was unleashed. People in the Rewari and Narnaul areas were hung or shot dead and their villages burnt. In Iran, he plotted revenge against the British. From Iran he travelled to Afghanistan, where tragically, in the winter of 1862, he died after becoming ill in Kabul at the young age of 38.

by  Tarunpal Singh Yadav

(2228)

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Jnanadeva the Poet Yogi

Jnanadeva (also written as Jnandev, Jnanesvar, Jñanadeva or Dnyāneshwar) was a Hindu saint of the Nath tradition, who lived in Maharasthra  in the 13th century during the rule of the Yadava King Ramadevarao, immediately prior to the Islamic invasions of that part of India which started in 1296. Ramadevarao provided a stable and secure government compared with the political turbulence and persecutions which were then taking place in many parts of India, and thus his kingdom attracted saints and scholars and became one of the epicentres of Hinduism in that era.

In his short life, which is believed to be no longer than 22 years, Jnanadeva composed a rich body of spiritual writings [Amritanubhava, the Abhangas, the Jnanesvari and the Changadeva Pasashti], which are considered great milestones in Marathi literature.

Jnanadeva translated the Bhagavad Gita into Marathi and provided a magnificent and rich commentary, which appealed to common folk as well as great saints and scholars. This work was named Bhavartha Deepika (Light on the Inner Meaning); however it more commonly goes by the name “Jnanesvari” in honour of its composer. This work is still widely studied and recited today. An English translation of the Jnaneshwari is available here.

Jnanadeva lived at a time when common folk would would practice forms of religiosity which were not in tune with the main thrust of spiritual Hinduism, and did not provide practical guidance in life, which is supposed to be the journey of the soul to ever greater heights. Most Hindu scholars of the time did not wish to translate central works of Hinduism such as the Bhagavad Gita or the Upanishads into local languages. It was widely held that Sanskrit was the only language fit for this purpose. However the scholars and pandits did not realise that their short-sightedness was depriving the masses of the spirituality and ethical guidance which they needed in their lives.

Jnandeva broke this taboo and was one of the foremost pioneers of that time who did this, paving the way for an entire movement which lasted many centuries, in which the core of Hindu spirituality was made easier to read, practice and imbibe. This was instrumental in Hinduism  surviving the long hostile medieval period in when parts of India was under Islamic rule, by greatly stemming the tide of forced and voluntary conversions away from Hinduism. Amongst Jnandeva’s teachings was the spiritual equality of all castes and backgrounds that made up the Hindu community, the ultimate oneness of Shiva and Vishnu, and an emphasis on physical (hatha) yoga.

Amongst the saints who Jnanadeva’s works inspired were – Namadeva, the tailor’s son, Narahari, the goldsmith, Gora the potter, Chokamela and his wife, who from “Dalit” background, and Janabai, the maid servant. Additionally, the entire “Bhakti movement” bears a deep influence from Jnanadeva. In the centuries which proceeded his life, the seed which he created blossomed and many other great seers and upholders of Hinduism in that land came forth, such Eknath, Tukaram and Ramdas. It is not inaccurate to say that the great political renaissance of Hinduism that occurred in Maharasthra which was the first region to decimate the Moghuls owes much to the renewed faith in people’s hearts that was imparted by Jnanadeva, some centuries earlier.

Jnanadeva decided on a practice of voluntary ending his life in a state of deep meditation, once he felt that his life mission was complete – he was buried alive in a deep meditative state. It is believed that it was in 1296 that he took his last bath, and descended the steps into the Samadhi that had been prepared for him. Sitting in the padma yogic position and facing North, he voluntarily released his mortal coil.


The Bhavartha Deepika (Light on the Inner Meaning, Jnanadeva’s famous book on the Bhagavad Gita is available in English to read online, at the following URL: http://www.bvbpune.org/dnyaneshawri.html

(1250)

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Sister Nivedita : India’s Irish Daughter

Sister Nivedita (1867 – 1911) was a famous and inspirational social worker and educationalist in pre-independence India. She is considered to have played an important role in raising national consciousness in India, becoming a relatively early advocate of complete Independence of India from British rule which included supporting the activities of freedom fighters. She is also one of the first persons of the modern age to have adopted Hinduism.

Her birth name was Margaret Elizabeth Noble and was born in County Tyrone, Ireland, on 28 October 1867. She was the eldest daughter of Samuel Richmond and Mary Isabel. The Nobles were of Scottish descent and had been settled in Ireland for about five centuries.

She became a teacher, and held a number of teaching posts before founding a school of her own – `Ruskin School’ in Wunbkedib. Her remarkable intellectual gifts made her a well known figure in the field of education.

She was a religious seeker, whose search for the truth led her away from the strict dogmas of Christianity. Her seeking led her in 1895-96 to Swami Vivekananda’s teachings of the Vedanta (`Complete Works of Sister Nivedita’, II 471). Later in India she followed the teachings of Sri Ramakrishna, and was particularly devoted to Kali and Shiva of the Hindu deities.

She came to Calcutta on 28 January 1898, was initiated into Brahmacharya (a celibate yogic order) and was given the name `Nivedita’ by Vivekananda on 25 March.

Over time she became intensely active in her work of uplifting India. She opened a school for Hindu girls in November 1989, joined plague relief works of the Ramakrishna Mission from March 1899, went abroad in July to collect funds for her school, formed “The Ramakrishna Guild of Help’ in America, went to Paris in July 1900 (where Vivekananda attended the Congress of the History of Religions), left for England alone in September 1900, and returned to India in February 1902.

Sister Nivedita’s interest in the Indian political struggle for Independence led her to be disowned from the Ramakrishna Order after Vivekananda’s death in July 1902. Sister Nivedita’s work however continued, undeterred. She went on lecture tours throughout India from September 1902 to 1904 to inspire more Indians to work for the uplift of the country in all fields; which included a renaissance in the country’s spiritual and cultural traditions.

The supreme goal towards which Nivedita worked was to see India emerge as a self-sufficient, strong and confident nation. Initially Nivedita stated that she desired to see England and India love each other, and did not intend this to necessarily mean full Independence from British rule (`Sister Nivedita’ by Atmaprana, 1967, p. 59).

But later she was embittered and disillusioned by witnessing the effects of British policies in India – in particular the resultant famines and the effects of British education policies in creating an alienated class of Indians. From 1902 onwards she spoke and wrote against the British policy in India, and actively supported revolutionary forces to fight the British with arms.

In 1905-06 she was actively associated with all manner of Indian public affairs; but the strain of her efforts in the relief work in the flood and famine-stricken areas of East Bengal in 1906 broke her health. In August 1907 she left for Europe and America, and returned to India in July 1909.

She went to America again in October 1910, and returned in April 1911. In October 1911 she went to Darjeeling where she resided for a while, but over time her health continued to deteriorate, and she died on 13 October 1913.

Nivedita wrote extensively and has left behind a legacy of works which are worthy of study today. Her innumerable articles were published in journals like the Review of Reviews, the Prabuddha Bharata, the Modern Review, etc.

Her first book was `Kali the Mother’ (1900). Of her principal works the `Web of Indian Life’ (1904) gives a more positive picture of traditional India, compared with the harsh criticisms of everything Indian which were then in vogue in English literature, and the `Master As I Saw Him’ (1910) is an interpretation of Vivekananda’s life and teachings.

She attacked British politicians such as Lord Curzon for the Universities Act of 1904, and for his brazen insults frequently hurled at Indian culture and people, and for the clear attempts to incite Muslims in order to retard the Indian freedom movement. She was distressed by the disastrous condition of Indian economy and held British Imperialism responsible for it. Her politics became active and aggressive and she lost patience with moderate politics of the petitioner. Yet she was friendly with leaders of all schools of political thought like G. K. Gokhale and Bepin Chandra Pal, and young revolutionaries like Taraknath Das.

Image of Sarada Devi and Sister Nivedita sitingShe encouraged and whole-heartedly supported the Swadeshi (self-reliance) Movement both in principle and in practice. She helped nationalist groups like the `Dawn Society’ and the `Anusilan Samity’; was a member of the Central Council of Action formed by Sri Aurobindo Ghose and took up the editorship of the Karmayogin publication when he left British India.

She wanted the whole nation to learn about India from an Indian perspective rather than foreigners studying India (`Complete Works of Sister Nivedita’, IV, pp. 329-53).

She encouraged the study of science, and helped notable Indian scientist Jagdish Chandra Bose in publicising his theories and discoveries. She believed that a rebirth of Indian Art was essential for the regeneration of India. She is said to have inspired Rabindranath Tagore, who later won a Nobel Prize for his tremendous literature.

Nivedita was a unique and important figure in the galaxy of the twentieth century Hindu revivalists and her memory should be enshrined in the hearts of Hindus. Tall and fair, with deep blue eyes and brown hair, Nivedita was an image of purity and austerity in her simple white gown and with a rosary of rudraksha round her neck.

A person of intense spirituality, force of character, strength of mind, intellectual power and wide range of studies, she could have achieved distinction in any sphere of life. Yet with unique self-effacement she lived a simple and austere life dedicated to the cause of India and Hinduism, on which the western world had systematically poured contempt.

She was described as `a real lioness’ by Vivekananda, `Lokmata'(the mother of the people) by Rabindranath Tagore, and `Agnisikha’ (the flame of fire) by Aurobindo Ghose. In England she was known as `The Champion for India’, but who above all was a ‘Sister’ to the Indian people whom she loved. Her contribution to the promotion of national consciousness is immeasurable. “My task is to awaken the nation,” she said once. Even today her book ‘Cradle Tales of Hinduism’ is read to children world wide, infusing them with the essence of Hindu consciousness. It was her dream to see in India a true re-establishment of Dharma, that is, national righteousness.

(3846)

Categories
Legendary Battles

Church Bells of Vasai Fort

After the Marathas defeated the Portuguese in 1739 all the churches and building in the fort where captured by the Marathas.

The bells from the churches were paraded, carried off on elephant backs as victory souvenirs. Number of bells in the fort are unknown but four bells are located. One such Bell was carried to and located at Naroshankar Temple on the banks of Godavari river in Nasik, Panchavati area.

The other church bell is located at Bhimashankar Temple is located in the village of Bhorgiri 50 km north west of Khed . Third bell is located at Meneshwar temple in Menavali near Panchgani . This bell weighs six hundred and fifty kilograms. The date on the bell shows the year 1707 and has five-alloy bell bears a bas-relief of Mary carrying the infant Jesus Christ cast into it. Fourth church bell is located at Durga Devi temple, Murud

This bell weighs six hundred and fifty kilograms. The date on the bell shows the year 1707 and has five-alloy bell bears a bas-relief of Mary carrying the infant Jesus Christ cast into it. Fourth church bell is located at Durga Devi temple, Murud

Church bell at Naroshankar temple and is called “Naroshankarachi Ghanta”

This church bell is located at Bhimashankar Temple is located in the village of Bhorgiri, near Khed.

       

Bell house at Meneshwar temple, Menavali,

Closer up of the Church Bell in Meneshwar temple showing Mary and Jesus


Bell Housein Meneshwar temple, Menavali

 

Church bell from Vasai/Bessein fort is located at Durga Devi temple, Murud.

Church bell on left in Durga devi temple, Murud.

(1906)

Categories
Historical Figures

Chandra Shekhar Azad : The Immortal Revolutionary

Early Life

Chandra Shekhar Azad was born on 23 July 1906 in Jujhautiya Brahmins family of Pandit Sitaram Tiwari and Jagrani Devi in the bhabara (of jhabua District)|madhy Pradesh. He spent his childhood in the village Bhabhra when his father was serving in the erstwhile estate of Alirajpur

He got the natural training of a hardy and rough life along with the Bhils who inhabited the wild region. From his Bhil friends, early in life, be learnt wrestling and swimming. He also became more skilled with the bow and arrow. He learnt to throw the Bhala or Javelin, to shoot straight, to ride and use the sword, in all of which he became proficient.

From his childhood, he remained a devotee of Hanuman throughout his life, and had a very strong Pehelwan(wrestler)-like body.

He was even called Bhimsen or Bhim Dada later. After the early education in Jhabua, he was sent to the Sanskrit Pathashala at Varanasi, where a near relative of the family, probably maternal uncle was then living. He returned home after a few months and he was admitted in the local school at Alirajpur. Again his father sent him to Benares for the boy exhibited a strange waywardness.

This time he remained there and studied properly. On the whole, he was an average student. Political Initiation From the very outset, he had a deep aversion for study which was of no real but to simply churn out quill drivers or babus for the use of the British Raj in India. His stay at Benares however had a salutary effect upon his life, for he came in contact with many young men and ideas.

The atmosphere was such that he got the opportunity of studying many things, especially the unhappy events which were then happening in the country. Bit by bit, his mind was being drawn to the political situation of the country. Young Chandra Shekhar was fascinated by and drawn to the great national upsurge of the non-violent, non-cooperation movement of 1920-21 under the leadership of Mahatma Gandhi.

It is during this time, when the Jallianwala Baag massacre by British Army took place in Amritsar where hunderds (at least 2000) unarmed, peaceful and unwarned civilians were fired upon. This event had a profound effect on Indian national movement and inspired several young Indians, like Azad, into political movement for liberation. The young mind of Chandrashekhar was wax to receive and marble to retain.

From Chandrashekhar Tewari to Chandrashekhar ‘Azad’

To protest the massacre and demanding the liberation, various popular activities sprouted up throughout the country. While participating in one of these movements, Chandra Shekhar was arrested when he was just 16 years of age.

He was brought to court. The Magistrate asked him, “What is your name? Where do you live? What is your father’s name?” His answers were going to become very famous. He gave his name as ‘Azad’, his father’s name as ‘Swatantra’ and his place of dwelling as ‘prison cell’. Astonished was the Magistrate at these straight and bold answers. Azad was sentenced to fifteen canes. He was beaten very severely. At every beat, his body turned blue and red and blood oozed out freely. Azad was highly honored by the citizens and profusely garlanded when he came out from jail. His photos appeared in the Press with streamlined captions. From here on, he would be known far and wide as ‘Azad’, forever.

After this incident, Shri Provesh, the chief organiser of the Revolutionary Party in India, sought him and persuaded him to join it. Azad proved to be a restless worker. He issued secretly and silently, many leaflets and bulletins to drive away the misconceptions entertained by the people of the country. He proved a master propagandist. In physical strength, none equaled him and he was called Bhim Dada. Other eminent members of the party working along with Azad were Shri Yogesh Chatterji, Shri Sachin Sanyal and Shri Rabindranath Kar. Men in the party learned all the arts of modern warfare. The main problem was finance. Finances! From where could the money be had? This was the major issue before the party. To ask openly was impossible and to obtain it secretly was a much more difficult task.

Kakori Case 

The leaders of the party toured extensively in the land and collected a lot of money but it proved inadequate for the purposes of the contemplated actions. The leaders of the party sought the help of Azad. A secret commission was called and it decides in favour of dacoity of Government treasure. Verily it was a verdict and the men of the party started preparations for committing it somewhere. Result was the famous Kakori Case. Kakori is a railway station near Lucknow in Uttar Pradesh. The idea of the Kakori train robbery was conceived in the mind of Ram Prasad Bismil, while travelling by train from Shahjahanpur to Lucknow. At every station he noticed moneybags being taken into the guard�s van and being dropped into an iron safe. At Lucknow, he observed some loop holes in the special security arrangements. This was the beginning of the famous train dacoity at Kakori.

As per the plan, on August 9, 1925 members successfully looted the No. 8 Down Train from Shahjahanpur to Lucknow by stopping it at a predetermined location and holding the British soldiers at gun point. Just 10 young men had done this difficult job because of their courage, discipline, above all, love for the country. They had written a memorable chapter in the history of India’s fight for freedom. These revolutionaries were Ramaprasad Bismil, Rajendra Lahiri, Thakur Roshan Singh, Sachindra Bakshi, Chadrasekhar Azad, Keshab Chakravarty, Banwari Lal, Mukundi Lal, Mammathnath Gupta and Ashfaqulla Khan.

After this event, the Government let loose a period of repression, search and arrests in the country. Many revolutionaries were arrested. After deliberations of 18 months, the court awarded punishments. Four of the members – Ramaprasad Bismil, Ashfaqulla Khan, Rajendra Lahiri and Roshan Singh were sentenced to death; the others were given life sentences. Sad was the outcome of this whole operation for it lost its best and powerful men in the scramble. However Azad remained at large, never to be captured by British, and to continue doing the revolutionary struggle. During the next phase of the struggle he menored a whole team of revolutionaries to shake the British Raj

Untired Revolutionary Organizer

Azad disguised as a Sadhu, came to Jhansi and from there via Khandwa came to Indore. For a few days he went to his birthplace Alirajpur but did not stay there for long. Again he came back to Indore and after staying there in disguise for sometime, he left Indore. For some time, he also remained hidden in a hanuman temple as a priest.

Taking a circuitous he traveled across the trackless jungle of the Vindhya valleys on foot. This was the hardest period in his life and he had to undergo many hardships. The sun scorched him by day and the cold chilled him by night.

He was often at a loss to obtain food for himself.

He at last reached Kanpur where the headquarters of Hindustan Socialist Republican Army was set up, which Azad had to re-organize. This was the first task to fill the vacuum of leadership with capable youth.

At this time, he came in contact with the ablest and devoted men who wanted to overthrow the British Government by armed revolution. Incidentally, he met at Kanpur, Shri Bhagat Singh, Shri Rajguru and Shri Batukeshar Dutta.

The henchmen of the British Government were on the track of Azad. When a secret conference was being held between these men in a private lodging, the police all of a sudden rushed to the scene. A regular scuffle ensued and a party member named Shri Shukla met the assault single handed and was killed on the spot. Others, however, very skillfully managed to escape. Azad had in mind to teach a lesson to the intruders and on this particular occasion, he felt an overwhelming temptation to shoot but was held back.

Convocation of all the revolutionary leaders from different provinces of India was held in Delhi in September, 1928, near the old fort. Leaders from all over India took a serious review of the political situation in the country and decided on a course of action. Policy of “One for One” was decided in the terminology of the revolutionary organizations. Then, all of them departed to their respective provinces. It is rather difficult to know about the resolutions of meeting now.

Avenging the killing of Lala Lajpatrai

Hardly, had the leaders time to arrange their regional teams in order, than a serious situation arose in the country. Lala Lajpatrai, the ‘Lion of Punjab’ led a strong protest against the Simon commission in Lahore. The police with inhuman brutality charged the leaders with lathis.

Lalaji was struck. It proved a deadly blow and later lies succumbed to his injuries. While dying he said, “The blows I got are but the death-knells of the British Empire in India”.

No sooner did Azad hear of this dastardly crime, then he turned black with rage. He rushed to Lahore and conferred there with his friends. Suitable action to avenge the insult was planned. It seemed to Azad that even his life would be too small a price to pay for the action. Selecting a few of his trusted followers, he explained to them the plan of his action and gave necessary instructions.

As previously arranged, this operation was directed by Chandrashekhar Azad, Rajguru, Bhagat Singh and Jaigopal. All these chiefs remained in hiding behind the Police Office in Lahore.

As soon as Scott and Saunders came out, a volley of bullets struck them. Saunders was killed and Scott saved himself. Thus, Lalaji’s death was avenged.

Martyrdom

Once again, Azad was never captured. Vigilant police of the British rule in India were on the look out for Azad. All attempts to catch him proved fruitless. There are numerous stories related to Azad�s hide and seek with British Raj during these days. He was an expert in using camouflage, which he used on various occasions. His stories of escaping the British police became the talk of common household. Police were bewildered and tired.

At long last came the fateful day. On February 27, 1931 Azad was hiding in Alfred Park of Prayag, Allahabad in Utar Pradesh, waiting for a colleague for a secret meeting. Police had the clue and a successful net was drawn around the park.

There are some unconfirmed and somewhat controversial accounts of one of his comrades having been a traitor and police spy.

Anyways, police laid down a cordon with a troop of 80 sepoys to surround the Alfred Park and started fire. He only had a short range pistol with him and limited bullets. For quite sometime he held them at bay single-handedly with a small pistol and few cartridges.

Fighting back bravely, he used the bullets to only target the british sepoys. In the end, Left with only one bullet, he fired it at his own temple and lived up to his resolve that he would never be arrested at the hands of British. He used to fondly recite a Hindi sher, probably his only poetic composition:

‘Dushman ki goliyon ka hum samna karenge,
Azad hee rahein hain, Azad hee rahenge’
“(Will face the enemies bullets’ Will remain free, Will Remain Free’)

 



( Chandra Shekhar Azad sacrifices his life from the movie Bhagat Singh)


(2255)

Categories
Legendary Battles

1758 : Battle of Attock

As the dreaded Afghan leader Ahmed Shah Abdali left India with his hitherto undefeated armies he left his Indian provinces (comprising of Western Punjab and the hill areas of modern Pakistan) under his son and future king of the Durrani Empire, Timur Shah guided by his able lieutenant, Sardar Khan.

 Strong Afghani forces were stationed to prevent the collapse of his new found territory and the shattered remnants of the Mughals swore loyalty and a hefty tribute to him each year. Certainly the formidable and defiant Jat power of Bharatpur under Suraj Mal remained undefeated and the Rajput states untouched by Ahmed Shah but the canny Pathan leader was able to unite the disparate and fanatical hill men of his country into a formidable and ruthless force which left terror and destruction in its wake.

From the south however came his greatest rival – the Marathas – Under the inspirational leadership of the Brahmin warrior – Baji Rao (1720-1740) the Marathas shattered the shell of the Mughal Empire and under his son Baaji Baji Rao (1740- 1761) the Marathas secured the ‘Chauth’ of all of Hindustan and fulfilled the prophecy of their legendary king Shivaji the Great (1657 – 1680) that the Marathas would rule from the Himalayas to the southern tip of India- from ‘Attock to Cattock’

In 1757 a vast force under the leadership of the Peshwas brother Raghunath Rao and the warlords of the Holkar and Sindhia families poured their waves of relentless light cavalry into northern India. The Afghan garrison in Delhi was utterly defeated and converging lines of Marathas began the invasion of Punjab and chased the Afghans to where Timur Shah was enclosed in Lahore – After defeating the Afghans and destroying their base in Sarhind with the assistance of local bands they marched to Amritsar, where they assisted in the cleansing of the Sikh holy site of the Golden Temple after expelling the Pathans who had desecrated the shrine.

The frantic Timur Shah calling for help from his father attempted to defend the city of Lahore only to have it fall before the Marathas (it is said that the gates of Somnath stolen by Mamhud Ghazni 800 years before were recovered at this time by Mahadji Sindhia to once again adorn the entrance of a grand Hindu Temple)

The retreating Afghans were chased over the Indus River into the home territories of their Pathan brethren. The city of Peshawar fell before the Sindhia contingent of the Maratha Empire and finally after the elapsing of 700 years a Hindu army once again stood at the gates of India. A desperate stand was made by the retreating Afghans at the fort of Attock only to fall after a month long siege – the saffron flag – Bhagwa Jhanda flew over the proud Pathan landscape to the chagrin of the locals to find the pagan Hindus once again returning and proving their ability to endure and emerge over the most fanatical and relentless hatred.  The peak of the Maratha Empire was reached and reaches out today as an example of the eternal battle to preserve civilisation and culture in the face of implacable hatred.

(5318)