Varanasi (TIP)- In a significant development, Archaeological Survey of India (ASI) in its scientific survey report on the Gyanvapi mosque has concluded that there existed a Hindu temple at the site of the Gyanvapi mosque prior to the construction of the mosque. As per the report, the pre-existing structure was destroyed in the 17th century during the reign of Mughal emperor Aurangzeb.
“The pre-existing structure appears to have been destroyed in the 17th century, during the reign of Aurangzeb, and part of it was modified and reused in the existing structure. Based on scientific studies/ survey carried out, study of architectural remains, exposed features and artefacts, inscriptions, art and sculptures, it can be said that there existed a Hindu temple prior to the construction of the existing structure,” the report, a copy of which is with Bar & Bench, said. Further, sculptures of Hindu deities and carved architectural members were found buried underneath, the report stated.
The survey was done and the report was prepared after the Varanasi district court ordered the same while hearing suits filed by Hindu parties claiming that a temple existed at the spot prior to the mosque.
In July last year, the court had ordered the Director of the ASI to conduct a scientific survey of the Gyanvapi mosque premises, excluding the area previously sealed by the Supreme Court (wuzukhana or an ablution pond). Pursuant to the same, the ASI had carried out the survey. The other relevant excerpts from the ASI report are:
Pillars and Pilasters
A total of 34 inscriptions were recorded during the present survey and 32 Estampages were taken. These are, in fact, inscriptions on the stones of the pre-existing Hindu temples, which have been re-used during the construction/ repair of the existing structure. They include inscriptions in Devanagari, Grantha, Telugu and Kannada scripts. Reuse of earlier inscriptions in the structure, suggest that the earlier structures were destroyed and their parts were reused in construction/repair of the existing structure. Three names of deities such as Janardhana, Rudra, and Umesvara are found in these inscriptions.
Order to demolish the temple
During the recent survey, a stone with inscription was recovered from a room in the mosque. However, the lines relating to construction of the mosque and its expansion have been scratched out. This is also brought out by the biography of Emperor Aurangzeb, Maasir-i-Alamgiri, which mentions that Aurangzeb “issued orders to the governors of all the provinces to demolish the schools and temples of the infidels” (Jadu-Nath Sarkar).
Hindu deities sculptures found buried
Sculptures of Hindu deities and carved architectural members were found buried under the dumped soil in a cellar. Existing architectural remains, decorated mouldings on the walls,kama-ratha and prati-ratha of central chamber, a large decorated entrance gate with torana on the eastern wall of the western chamber, a small entrance with mutilated image on lalat bimba, birds and animals carved for decoration in and outside suggest that the western wall is remaining part of a Hindu temple.
Month: January 2024
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Temple existed at the site of Gyanvapi mosque: ASI report
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Nitish inches closer to alliance exit; BJP ready
New Delhi/Patna (TIP)- Bihar’s ruling coalition appeared at breaking point on Friday, January 26, with the Janata Dal (United), its ally Rashtriya Janata Dal, and the opposition Bharatiya Janata Party all corralling their lawmakers and calling meetings over the weekend as speculation about chief minister Nitish Kumar’s joining the National Democratic Alliance (NDA) reached fever pitch. If Kumar makes the switch, as rumoured, it will be the fourth such move in the past decade and the second this term.
Signs of plummeting ties in the ruling alliance were apparent after deputy CM Tejashwi Yadav skipped the Republic Day celebrations at Raj Bhavan, where Kumar was present. The two didn’t exchange a word in the parade held in Patna soon after. “Ask those who were not present why they skipped the function,” said Kumar to reporters. At Raj Bhavan, the CM was seen chatting with the leader of the Opposition Vijay Kumar Sinha, and JD(U) minister Ashok Choudhary was sitting on the chair allotted for the deputy CM. The RJD has called a meeting of its legislators on Saturday, while the JD(U) scheduled its meeting on Sunday even as the BJP indicated it was open to joining hands with its friend-turned-foe-turned-friend-turned-foe.
“We are keeping an eye on all the developments and if needed an appropriate decision will be taken. No door is permanently closed in politics and the door can be opened if needed,” said BJP’s Rajya Sabha MP and former deputy CM Sushil Modi.
If Kumar goes with the BJP, he is likely to remain CM till at least the Lok Sabha polls later this year, people aware of developments said. But disagreement is rife over who’d become his deputy — Kumar favours Sushil Modi, with whom he worked for a decade in the past, but the BJP might want to go with another face. “They may prefer someone from an extremely backward caste, or dominant OBC group such as Yadav or Kushwaha,” said a person aware of the negotiations.
Hectic parleys were on in Delhi and Patna throughout the day as the BJP rushed key leaders to the state after a late-night meeting chaired by Union home minister Amit Shah. Sushil Modi flew to Patna on Friday and the state’s central in-charge Vinod Tawde is scheduled to hold a key meeting in Patna on Saturday. “The home minister’s direction to us is very clear,” said a BJP leader in Patna, on condition of anonymity. “We have to speak to everyone so that we are ready for all eventuality. We are waiting for Nitish Kumar to take the final call and resign. Everything will become clearer tomorrow.”
In Patna, the leading constituents of the six-party ruling coalition exchanged barbs.
“There is a lot of confusion which is not in the interest of the people of the state. Only the CM can put an end to the confusion,” said RJD MP Manoj Jha. JD(U) chief spokesperson Neeraj Kumar shot back. “Kumar plays politics from the front. He has no confusion.”
The timing of these moves is crucial. On Monday, Jan 29, Rahul Gandhi’s Bharat Jodo Nyay Yatra enters Bihar and the Congress had planned a show of strength with all members of the ruling alliance. Source: HT -
New politics of religion a challenge to secular character of Republic
In the complex realm of Indian politics, the relentless surge of Hindutva under Prime Minister Narendra Modi’s leadership has triggered profound alarm among critics and concerned citizens. The concept of Hindutva, an ideology with historical roots dating back to the early 20th century and led by influential thinkers like V.D. Savarkar and M.S. Golwalkar, sought to uphold the significance of Hindu culture amidst India’s religious diversity. However, the forceful institutionalisation of this ideology has birthed an era where “cultural nationalism” takes precedence, even if it leads to ignoring the essential idea of treating everyone equally, regardless of their religion.
The BJP’s unwavering pursuit of cultural nationalism has been nothing less than alarming and highly divisive. By placing the Hindu cultural identity on a pedestal and attempting to assimilate diverse communities into this narrow framework, the party has demonstrated a dangerous disregard for India’s pluralism and religious diversity. This analysis delves into the unsettling consequences of Hindutva evolving from an ideology to an imposing institution, making India’s diverse ways irrelevant and prompting debates about the nation’s cherished pluralism and democratic principles.
Promised on its 2014 and 2019 manifestos, the BJP’s steadfast emphasis was on matters such as the construction of the Ram Mandir in Ayodhya (a pet project for the BJP, which has now become a reality) and the revocation of Article 370 in Jammu and Kashmir. These actions have played a significant role in worsening societal rifts and escalating communal strains. The party’s persistent emphasis on these matters, propelled by its Hindutva ideology, has deepened pre-existing fault lines and sowed discord among religious and regional communities. The construction of the Ram Mandir, though celebrated by Hindus, has been viewed as a symbol of exclusion and bias, leaving other religious groups feeling marginalised and disregarded.
Similarly, the abrupt abrogation of Article 370 has stoked feelings of alienation and discontent among the Muslim-majority Kashmiri population, further distressing communal relations in the region. These actions, backed by various laws and measures, have engendered legitimate concerns regarding the potential dilution of India’s secular values and its commitment to fostering an inclusive and harmonious society. Moreover, such steps seem to prioritise divisive identity politics over the pursuit of genuine national unity.
In the prevailing circumstances, the BJP’s steadfast emphasis on Hindutva principles and identity-based politics has faced substantial backlash. The rise of communal violence and the polarising impact of divisive rhetoric have deeply unsettled India’s social fabric, posing a grave threat to the state’s ethos of religious harmony and pluralism. The BJP’s focus on Hindutva politics has been a driving force behind communal disharmony, raising serious apprehensions about the party’s commitment to promoting a united and inclusive society for all citizens, regardless of their faith or ethnicity. The party leaders, through their controversial statements and actions, have played a significant role in cultivating an atmosphere of intolerance where minority groups feel increasingly excluded and targeted. This has been attributed to the escalation of communal tensions, evident in the surge of communal violence in places like Manipur. Additionally, this approach has been criticised for contributing to the marginalisation of religious and ethnic minorities, with particular attention to the Muslim community.
Under the guise of promoting Indian culture, the BJP has marginalised religious and ethnic minorities, with a notable focus on Muslims, by stigmatising their customs and traditions. Modi’s policies towards Muslims are part of broader measures that may contribute to the discrimination of the Muslim population in India. For instance, the cow protection agenda has been wielded to target Muslims, leading to violence and instilling apprehension among those who do not align with Hindu convictions. Similarly, the BJP’s attempts to rewrite historical narratives and promote a skewed portrayal of Indian heritage can be characterised as a kind of propaganda. By engaging in the manipulation of school curricula and promoting a distorted narrative of ancient India, the party is attempting to erase the contributions and historical legacies of non-Hindu communities, thereby alienating them from the broader national narrative.
As India approaches the impending 2024 general election, the BJP retains a formidable stance on its skewed perspective, with Prime Minister Modi’s widespread popularity and the party’s organisational strength and resources giving it a significant advantage. However, despite the apparent dominance, the BJP is not without its concerns. The party’s continued focus on institutionalising Hindutva ideology in Indian polity raises potential concerns of discrimination and racism, and it may exacerbate regional tensions and deepen social divisions. With Article 370 scrapped and the Ram temple in Ayodhya well on its course, a Uniform Civil Code (UCC) remains among the last unfulfilled items as part of the BJP’s manifesto promise in the upcoming elections. A UCC is conceptualised as a set of laws that govern personal matters, including marriage, divorce, adoption, inheritance, and succession, for all citizens regardless of their religion. It aims to replace the existing diverse personal laws that vary based on religious affiliations. The party’s push for UCC, despite India’s diverse population, could raise further alarm, potentially eroding the rights and freedoms of religious minorities and fueling apprehensions about India’s secular fabric. While the BJP’s base remains committed, there are signs of quiet worry within the party as it faces an unprecedented set of political dilemmas heading into the election. The next year holds uncertainties, and the political landscape could deteriorate dramatically, making the 2024 election a highly contested and controversial event in Indian politics.
Source: CSCR.PK -
REVEL IN THE MEMORY OF SONGS OF TWO ICONS
- By Mabel Pais
“If I’m the duke, man, Peggy Lee is the queen,” decreed Duke Ellington. “I consider her as great a musician as Frank Sinatra, who in that world is king.” – Duke Ellington
“Peg is just about the best friend a song ever had.” – Frank Sinatra
The New Jersey Performing Arts Center celebrates the songs of two of the 20th century’s most essential and influential singers. This pair of close friends and Capitol Records labelmates are Peggy Lee and Frank Sinatra. The musical tribute takes place on Thursday, February 8 at 7:30 p.m.
This magical musical tribute in song features ALOE BLACC, DEE DEE BRIDGEWATER, PAULA COLE, BETTYE LAVETTE, CHRISTIAN MCBRIDE, RACHAEL PRICE, BRIAN STOKES MITCHELL and THE CHRISTIAN MCBRIDE BIG BAND & STRINGS. This one-night-only event features Christian McBride as Musical Director and the Christian McBride Big Band and Strings.
This tribute is guaranteed to be a memorable performance. In addition to singing duets originally performed by Peggy Lee and Frank Sinatra like ‘Our Love is Here to Stay’ and ‘Nice Work If You Can Get It,’ these outstanding performers will share stories of the revered musical friendship between the great Peggy Lee and Frank Sinatra.
Singers performing their (FS & PL) songs – left to right: ALOE BLACC, DEE DEE BRIDGEWATER, PAULA COLE, BETTYE LAVETTE, CHRISTIAN MCBRIDE, RACHAEL PRICE, BRIAN STOKES MITCHELL AND THE CHRISTIAN MCBRIDE BIG BAND & STRINGS (Photo / Courtesy NJPAC) Listen to these duets…..
Our Love is Here to Stay
youtube.com/watch?v=p2JR3ZYayw4
Nice Work If You Can Get It
youtube.com/watch?v=FB1MxIZrmCk
You’ll hear all your favorite Peggy Lee songs (‘Fever,’ ‘Is That All There Is,’ ‘It’s a Good Day,’ ‘Let’s Love’), along with Sinatra’s classic tunes (‘Luck Be a Lady,’ ‘I’ve Got You Under My Skin,’ ‘One For My Baby,’ ‘Nice Work If You Can Get It’)…plus many more. Learn the story behind these two musical icons who were best friends and creative colleagues for over 50 years.
PEGGY LEE
PEGGY LEE is one of the most famous jazz singers of the significant band era, with a smoky subtlety that could stop the brashest band in its tracks, Peggy Lee – who sang her way to 13 Grammy nominations and two awards, including one for Lifetime Achievement, with her trademark voice. Not only did she bring a famously velvety tone to her work with Benny Goodman, scoring hits with ‘Somebody Else is Taking My Place’ and ‘Why Don’t You Do Right?’ as well as her own ‘Fever’ and ‘Is That All There Is?’ She was also an accomplished writer, with songs like ‘Mañana’ and ‘I Don’t Know Enough About You,’ earning her induction into the Songwriters Hall of Fame.
Over her seven-decade career, Peggy Lee helped redefine what it meant to be a female singer, and her quietly captivating voice continues to resonate with audiences of all ages. Born in an era where women struggled for equality – a conversation that continues today – and carrying the burden of years of a traumatic childhood, she was a true pioneer and survivor to her core. What she accomplished as a woman and artist is nothing short of extraordinary. Learn more at peggylee.com.
FRANK SINATRA
FRANK SINATRA regarded as the greatest superstar of all time, was born to Sicilian parents in Hoboken, New Jersey. Throughout his seven-decade career, Frank Sinatra performed on over 1,400 recordings. The Recording Industry Association of America awarded him 31 gold, nine platinum, three double platinum, and one triple platinum album. The three-time Oscar® winner also appeared in over 60 films and produced eight motion pictures. Sinatra was awarded Lifetime Achievement Awards from The Recording Academy, The Screen Actors Guild, and the National Association for the Advancement of Colored People (NAACP), as well as the Kennedy Center Honors, the Presidential Medal of Freedom, and the Congressional Gold Medal.
Frank Sinatra demonstrated a remarkable ability to appeal to every generation that continues; his artistry still influences many of today’s music superstars. He remains a legend and an inspiration worldwide for his cultural and artistic contributions. For more information about Frank Sinatra, visit sinatra.com.
TICKETS
For Tickets to honor these two extraordinary singers, visit njpac.org or the NJPAC Box Office or calling 888. GO.NJPAC (888.466.5722).
The New Jersey Performing Arts Center (NJPAC)
The New Jersey Performing Arts Center (NJPAC), located in downtown Newark, New Jersey, is among the largest performing arts centers in the United States. It is the artistic, cultural, educational and civic center of New Jersey — where great performances and events enhance and transform lives every day. As New Jersey’s anchor cultural institution, NJPAC brings diverse communities together, providing access to all and showcasing the State’s and the world’s best artists, while acting as a leading catalyst in the revitalization of its home city.
Through its extensive Arts Education programs, NJPAC is shaping the next generation of artists and arts enthusiasts. NJPAC has attracted more than 11 million visitors (including more than two million children) since opening its doors in 1997, and nurtures meaningful and lasting relationships with each of its constituents. Visit njpac.org for more information.
NJPAC
One Center Street
Newark, New Jersey 07102
njpac.org or 888.GO.NJPAC (888.466.5722)
Follow NJPAC Online:
Website: njpac.org
Twitter: @NJPAC
Instagram: @NJPAC
Hashtag: #NJPAC
Facebook: facebook.com/NJPAC
YouTube: NJPACtv
Follow NJPAC’s Standing in Solidarity Series Online:
Website: njpac.org/takeastand
Hashtag: #NJPACTakeAStand
Youtube: Standing in Solidarity playlist
(Mabel Pais writes on The Arts and Entertainment, Social Issues, Spirituality, Education, Cuisine, Health & Wellness, and Business)
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NAI NI CHEN PRESENTS SPECTACULAR PERFORMANCES AT NJ AND NYC
By Mabel Pais
“An outburst of pure joy…nothing less than spectacular” wrote NJArts.net about Nai Ni Chen Dance Company.
This year for the ‘Year of the Green Wood Dragon,’ the Nai-Ni Chen Dance Company celebrates the Lunar New Year with spectacular performances at the New Jersey Performing Arts Center (NJPAC) in New Jersey and the Kupferberg Center for the Arts at Queens College, New York City. Performances take place at NJPAC on Saturday, February 10 @ 2 p.m. and Sunday, February 11 at 2 p.m. At Kupferberg Center performances take place on *January 27 at 3 pm & 7 pm and on *January 28 at *3 pm.
(*The 3 PM performances are each 60-minute-long, while the 7 PM performance is an extended 90-minute program).
AT THE NEW JERSEY PERFORMING ARTS CENTER (NJPAC)
This year, at NJPAC, the dance company embraces the spirit of the dragon — a symbol of power, strength, good luck, prosperity and happiness. The whole family can enjoy this joyful display of Chinese dance, contemporary dance, acrobatics, vibrant costumes and live music. And of course, you’ll experience the dazzling Dragon Dance! After the show, patrons can stop at the lobby to shop for beautiful papercraft by traditional artists.
A Newark tradition for over two decades, the Nai-Ni Chen Dance Company returns to NJPAC to welcome the coming of the Spring of 2024, the Year of the Green Wood Dragon. It is a spectacular experience for all ages, combining traditional Chinese celebration with modern flair. NJPAC hosts this fantastic Newark celebration of the Lunar New Year with performances and festivities by the Fort Lee-based company, Nai-Ni Chen Dance. The Company Dancers, acrobats and musicians perform in festive costumes in red, gold, blue and purple colors symbolizing their prayer for a peaceful and harmonious New Year with plenty of prosperity and good fortune for everyone to enjoy and share.
This year’s program premieres a NJPAC-commissioned work: ‘Mongolian Festival’ by Mongolian dancer/choreographer Lawrence Jin. In this traditional Mongolian dance, he focuses on the generous spirit of the Mongolian people, the powerful Mongolian warriors and the respect they have for the great prairie that is essential for their nomadic life. The dance portrays aspects of Mongol herders’ daily activities, including milking cows, cooking, hunting, household labor, celebrations, and traditions. This culturally rich and dynamic performance will be accompanied by traditional Mongolian music, creating a captivating and immersive experience for the audience.
**TICKETS
Tickets to the performances are available at njpac.org/event/nai-ni-chen-dance-company-year-of-the-green-wood-dragon
AT KUPFERBERG CENTER FOR THE ARTS
Ring in the Year of the Dragon with Nai-Ni Chen Dance Company with an unforgettable weekend at the Kupferberg Center for the Arts at Queens College, Flushing, NY. These joyous Lunar New Year events will be a cultural extravaganza filled with vibrant performances, traditional festivities, and immersive experiences.
‘The Year of the Dragon’ is considered one of the most auspicious and significant years in the Chinese zodiac, symbolizing strength, courage, and good fortune. To mark this special occasion, Kupferberg Center for the Arts has partnered with the renowned Nai-Ni Chen Dance Company to create a celebration like no other.
Family-friendly performances will take place on Saturday, January 27, and Sunday, January 28 at 3pm, featuring majestic dragons, dancing lions, Mongolian dance, acrobats, and much more. On Saturday, January 27 at 7pm, the company will present a contemporary program combining modern and traditional dances. Be prepared to be enthralled by their mesmerizing choreography, combining contemporary and traditional elements in a breathtaking display of talent and culture.
The program includes:
‘Lion in the City’ is a new collaborative work by Hip-Hop legend Rokafella and Kwikstep with Company’s Director of New and Contemporary Dance Peiju Chien-Pott. This new lion dance integrates Hip-Hop movement and beats with traditional Chinese Lion Dance.
‘Mongolian Festival’ is a new work commissioned by the New Jersey Performing Arts Center in 2024 for the year of the Dragon. The Mongolian people are one of the five major races that make up the Chinese people (Han, Mongolian, Manchurian, Muslim and Tibetan). Mongolian Dance movements originated from the nomadic life of the people.
‘Whirlwind’ is a phenomenon in the desert caused by the air coming from the mountains to the plain in different directions. This dance takes inspiration from the choreographer’s journey on the Silk Road which passes through Central Asia, connecting China to Europe and crossing many deserts and mountains.
‘Way of Fire’ is an exploration of the ancient Chinese theory that the cycles of creation and destruction correspond to the ever-changing phenomena of nature. The “Five” refers to the five elements: wood, water, fire, metal, and earth. The cycles are also used to mark the passage of time. With live music by Wei Sun on guzheng.
Musician Wei Sun (孙薇) is a young guzheng artist from China and principal guzheng player with the Chinese Music Ensemble of New York (CMENY). She was born into a musical family and started her guzheng journey at the age of 6; and is now a certified senior teacher of guzheng, and member of the China National Instrumental Association and the International Guzheng Association.
‘Spear Dance’ is taken from the Chinese Peking Opera, which has over three hundred years of history and is considered the most well-preserved Chinese performing art in China. The dancer in this piece portrays a warrior who is preparing to go into the battlefield. His strength is shown through his acrobatic movements and dramatic poses.
‘Coinstick Dance’ originated with the Hans in Hubei province and is traditionally done by street performers. People drill holes in the sticks, which are made of bamboo, and fill the holes with coins. Dancers hit the sticks against their bodies and the ground to produce interesting rhythms as they move, and they often incorporate acrobatic skills.
**TICKETS
Tickets are available online at kupferbergcenter.org/lunar-new-year
or by phone at (718)-793-8080.
**Information & ticket-availability to all shows are subject to change.
The New Jersey Performing Arts Center (NJPAC)
The New Jersey Performing Arts Center (NJPAC), located in downtown Newark, New Jersey, is among the largest performing arts centers in the United States. It is the artistic, cultural, educational and civic center of New Jersey — where great performances and events enhance and transform lives every day. Learn more at njpac.org.
The Kupferberg Center for the Arts
The Kupferberg Center for the Arts located in Queens College, Flushing, NY, is one of the largest and most prestigious performing arts centers in the United States.
Learn more at kupferbergcenter.org
Nai-Ni Chen Dance Company
“like endlessly proliferating forces of cosmic energy,” wrote ‘The New York Times.’
Nai-Ni Chen (1959-2021), choreographer/dancer, was a unique artist whose work crosses cultural boundaries. Each of her dances reflect her personal vision as an immigrant and an American female artist with deep roots in Asian culture.
From this perspective, she created new works that reflect current issues with global influences. Many of her works were developed in collaboration with renowned artists such as the Ahn Trio, Glen Velez, Joan La Barbara, Rokafella, The Chinese Music Ensemble and the New Asia Chamber Music Society.
Bridging the grace of Asian elegance and American dynamism, the Nai-Ni Chen Dance Company is a premier provider of innovative cultural experiences that reflect the inspiring hope and energy of the immigrant’s journey. Learn more at nainichen.org.
(Mabel Pais writes on The Arts and Entertainment, Social Issues, Spirituality, Education, Cuisine, Health & Wellness, and Business)
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Takeaways from the Ayodhya spectacle
Prime Minister should follow in Lord Rama’s footsteps to ensure justice for all
“Ram Mandir has succeeded in restoring Hindus’ pride in their religion. That is a positive development. What’s left is for Modi to follow the principles of good governance associated with Lord Rama for dispensing justice to all. There were no Muslims and Christians in Bharat in those ancient times. But they are there now. Their only prayer to Modiji is that they be counted as equal citizens of Bharat, as Lord Rama, the epitome of justice and good governance, would have done.”
By Julio Ribeiro It was awe-inspiring to watch the consecration of the Ram Janmabhoomi temple in Ayodhya. PM Narendra Modi stole the show with his march to the spot where the idol of Ram Lalla was installed and his unforgettable address to the 7,000-odd guests.
I was moved to instruct my domestic help to light a diya, as our Prime Minister had requested. Even I, normally a critic of the government, was carried away by the moment!
The sheer magic of the occasion, the unmistakable devotion on the faces of the invitees and the pride in being a Hindu that was reflected on the countenance of the diaspora worldwide lent a new dimension to the dharma of our people and our ancestors. I was moved to instruct my domestic help to light a diya, as our Prime Minister had requested. Even I, normally a critic of the government, was carried away by the moment!
The temple will be completed in a year or so, but it has been consecrated ahead of the Lok Sabha elections. It is expected to play the role that the Balakot airstrikes did for the BJP in the 2019 Lok Sabha elections. PM Modi is expected to win a third term.
If the INDIA bloc does not get its act together soon, the ‘mother of democracy’ (our PM’s words) will metamorphose into an autocracy. Even after Rahul Gandhi hinted that Congress chief Mallikarjun Kharge would lead the coalition, Mamata Banerjee announced that the Trinamool Congress would fight the Lok Sabha polls in West Bengal on its own.
Nitish Kumar had expected himself to be anointed as ‘primus inter pares’ (first among equals). He is frustrated because he has to share the honor with Kharge. Arvind Kejriwal wants an all-India footprint for AAP. He demands seats in Gujarat, Haryana and Goa, where his party has a small presence.
Even Akhilesh Yadav, who has been eclipsed by CM Yogi Adityanath in Uttar Pradesh, thought that his Samajwadi Party was entitled to representation in Madhya Pradesh. All in all, the INDIA bloc is hopelessly placed against the BJP’s juggernaut. And with the Ram Temple being projected as Modi’s baby instead of Lal Krishna Advani’s, to whom it legitimately belongs, the battle can be written off as far as INDIA is concerned.
Yogi has captured the imagination of the residents of Uttar Pradesh (which has 80 Lok Sabha seats) with one major achievement — he has brought the state’s criminals to heel. In the beginning of his reign, he encouraged the use of unconventional, even illegal, methods to instill fear in the minds of the law-breakers. Wiser counsel later advised him to change tack. To all appearances, it seems that conventional methods (except the bulldozer) are currently at play.
A newspaper article by a young IPS officer, Vrinda Shukla, currently SP of Bahraich (UP), quotes figures from the National Crime Records Bureau to show that because of “scaled-up monitoring at all levels”, conviction was obtained by the UP police in 71 per cent of the cases of crimes against women in which the trial was completed. The corresponding figures for Rajasthan and Maharashtra are 37.2 per cent and 11.2 per cent, respectively. Public prosecutors, who had stopped taking ownership of the cases and become unaccountable, have begun feeling the heat generated by Yogi, says Vrinda.
Those who dream of forming a government in any state will need to adopt the UP CM’s attitude to corruption and the legal steps he has put in motion to control crime and criminals. More than ‘development’ that our Prime Minister harps on, citizens want security of life and property. He or she who can provide this will win.
In the meantime, Modi will milk the devout Hindu’s devotion to Lord Rama for electoral gains. A politician can hardly be blamed for exploiting public sentiment to influence voters. The only regret a sensitive BJP follower can possibly have is that the originator of the Rath Yatra, Advani, was left out in the cold. But these are games ambitious politicians play. They dump their rivals in their own party when the opportunity beckons. Politics, after all, is a cut-throat enterprise. Only one who is adept at the game comes out on top.
The media shows Modi feeding cows at his home and visiting temples in Kerala and Andhra Pradesh, both southern states where he is keen to open his party’s account. Public memory is notoriously short. The voter may forget our PM’s piety and opt for the communists or the Congress in Kerala and for CM Jagan Mohan Reddy or his sister YS Sharmila, who has taken on the responsibility of resuscitating the Congress in Andhra Pradesh.
A group of 200-odd retired diplomats, civil servants and police officers, called the Constitutional Conduct Group (of which I am a part), had drafted an open letter to the PM, lamenting that he involved his high constitutional office and government agencies in the run-up to the idol’s installation in the Ayodhya temple. A secular country, constitutionally mandated to strictly separate religion from the State, had been subjected to the spectacle of its PM performing puja in South Indian temples and finally in Ram Mandir.
There is no objection to the PM visiting and praying to his god as an individual. But to do so as the country’s pre-eminent elected leader and committing government resources to such an event is neither constitutionally acceptable nor ethical or moral. The Election Commission should decide whether this is permissible under the election laws on the use of religion for garnering votes.
The founders of Pakistan used religion to secure for the Muslims a separate country. The military regime of Gen Zia-ul-Haq Islamized it to the hilt. The results of such religiosity are for all of us to see. Pakistan today needs the US and China to keep itself functioning. There are not many nations today that incorporate religion into governance. Those that follow this path have not prospered.
Ram Mandir has succeeded in restoring Hindus’ pride in their religion. That is a positive development. What’s left is for Modi to follow the principles of good governance associated with Lord Rama for dispensing justice to all. There were no Muslims and Christians in Bharat in those ancient times. But they are there now. Their only prayer to Modiji is that they be counted as equal citizens of Bharat, as Lord Rama, the epitome of justice and good governance, would have done.
(The author is a former governor and a highly decorated retired Indian Police Service (IPS) officer )
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Lessons from a high-profile Harvard exit
The hard-earned academic freedom and intellectual sovereign space in India must remain non-negotiable, having been shaped by the spirit of diversity, equity and inclusion
“The resistance to this onslaught must be more prudent. If our adherence to political correctness crosses a threshold level, the liberal fabric would be pummeled by the social oligarchs. Let us be very clear that attempts to divinize a leader/scholar are indeed an anti-intellectual exercise. Any critical scrutiny or academic engagement per se of leaders’ scholarly contributions is not an insult to people who adulate them. Ideological commitment is different from academic pursuits as the commitment to unravelling the truth alone remains the nucleus of the latter’s mandate. When our ability to falsify our own propositions remains unassailable, the real cognitive contribution begins in academia. If replicating dogmatic narcissism is perceived as an intellectual enterprise, the day is not far off when our public academic institutions will collapse. More than the inflated strength of right-wing populism, unscrupulous political correctness would be singularly responsible for the denouement of our public academic institutions.”
By Dr. R. Thirunavukkarasu On January 2, when Harvard University’s first African-American President, Claudine Gay, stepped down from her post, the high-decibel euphoria from the conservative cabal in the United States was along expected lines. Emboldened right-wing activists such as Christopher Rufo claimed that it was they who had got her out. In his verbal onslaught, Republican Vivek Ramaswamy said what Ms. Gay had published in her whole career was what a distinguished American academic published in just a few years. Further, he attributed the policy of affirmative action as the reason for scholars like her to ascend to the coveted position. Her reluctance to immediately condemn the Hamas attack on Israel on October 7 and her subsequent confession before a Congressional committee caused controversy, eventually leading to her resignation. There was also the issue of alleged plagiarism.
When Ms. Gay was appointed as the 30th president of Harvard on July 1, 2023, it was widely believed that Harvard firmly believed in and adhered to the larger contours of diversity, equity and inclusion (DEI). The long-cherished legacy of DEI is deeply embedded in modern consciousness not only in American academia but also the globe. It is not very difficult to foresee the consequences of any explicit racial slur against a student or a faculty member. The political ascendency of Donald Trump was, no doubt, a turning point as the conservatives stepped up their attack on the ethics of DEI and its political manifestation. Today, Hamas’s attack on Israel and Tel Aviv’s brutal response in Gaza perhaps effortlessly became a lame excuse for right-wing political pundits and social conservatives to strike at the celebrated values of DEI.
The threat in the background
The rise of right-wing populism across the globe entails solid structural change, especially in academia. In their epistemic fabric, an academician’s political persuasion or ideological commitment is no longer an individual’s sovereign choice but ought to be subservient to their edict since their illiberal nationalism is equated with virulent patriotism. Hence, disputing or critiquing right-wing populism may spell deeper trouble for academics. The hideous campaign against Ms. Gay is a perfect example of this trend.Is the episode cause for alarm? Yes, to some extent. It has no doubt emboldened the conservative political class here in India. The right-wing politics in the U.S. has tacit endorsement from many scholars, whereas, here, the political right is deeply communal and deplorably divisive. Hence their didactic narratives on polity and society are either a harangue or quite pedestrian. Our academia have largely remained impervious to the nefarious designs of majoritarian communalists as the freedom struggle, with its solid secular orientation, shaped the post-colonial academic milieu.
The founding fathers of our republic pledged to establish the country as a nation of/for all. Their social privilege and affluence did not deter them from speaking up for subaltern communities and the underprivileged. Their tenacious commitment to have a level-playing ground for all sections resulted in the introduction of a reservation policy and several welfare measures. Our academic atmosphere since the formation of the republic is largely shaped by this spirit of DEI.
However, the insidious nature of right-wing populism sends out a distressing signal as its coercive tantrums may wreck the academic spirit over time. The hard-earned academic freedom and intellectual sovereign space must remain non-negotiable and cannot be in thrall of political parties. Today, when majoritarianism effortlessly becomes a text-book-like definition of patriotism, and caste hegemony camouflages itself into sacred antiquity, the task of academia is to resist this onslaught and preserve the spirit of DEI. Ms. Gay’s unceremonious exit seems to be an apt ingress for the cheerleaders of right-wing populism to ramp up their tirade against the spirit of DEI here too.
Signals that cannot be missed
Celebrating private academic institutions and foreign university campuses is actually disguised contempt for the spirit of DEI. The silence in the draft University Grants Commission (Setting up and Operation of Campuses of Foreign Higher Educational Institutions in India) Regulations, 2023, on reservation in students’ admission and faculty appointment is not inadvertent. The desperation of social conservatives to establish caste-class exclusivism in academic campuses will see fruition if right-wing populism remains at the helm.The resistance to this onslaught must be more prudent. If our adherence to political correctness crosses a threshold level, the liberal fabric would be pummeled by the social oligarchs. Let us be very clear that attempts to divinize a leader/scholar are indeed an anti-intellectual exercise. Any critical scrutiny or academic engagement per se of leaders’ scholarly contributions is not an insult to people who adulate them. Ideological commitment is different from academic pursuits as the commitment to unravelling the truth alone remains the nucleus of the latter’s mandate. When our ability to falsify our own propositions remains unassailable, the real cognitive contribution begins in academia. If replicating dogmatic narcissism is perceived as an intellectual enterprise, the day is not far off when our public academic institutions will collapse. More than the inflated strength of right-wing populism, unscrupulous political correctness would be singularly responsible for the denouement of our public academic institutions.
(R. Thirunavukkarasu teaches sociology at the University of Hyderabad. The views expressed are personal. E-mail: rthirujnu@gmail.com)
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Reclaiming the Republic, and the Constitution
There is an urgency now — Indians have a collective duty to reassert the values and central role the Constitution has played in determining the dreams and the vision of a united and plural India
By Aruna Roy, Nikhil Dey On January 22, 1947, the “Objective resolution” of the Indian Constitution was unanimously adopted by the Constituent Committee. This became the inspiring and powerful Preamble to the Indian Constitution. And now, as the Indian Republic enters its 75th year, a mammoth state-sponsored spectacle has undermined the determined resolve of both the Preamble and the basic structure of the Indian Constitution for India to be a secular nation.
The flattening of multidimensions
However, the ruling Bharatiya Janata Party’s agenda being presented at this time, is not just making the state ‘theocratic’ and the majority religion ‘political’. It is part of an unprecedented effort to create a unidimensional culture in a nation that has been the home of a multitude of cultural practices. Indians will also have to decide whether to walk the path of a top down, politically imposed Hindutva; or respond culturally to ensure that the vibrant cultural landscape including a myriad of religious practices prevails , nurturing our diversity and building tolerance, rather than suspicion and hate for the ‘other’.The political nature of the Hindutva effort is to flatten our multidimensional imagination into a two-dimensional vision of “ourselves” and the rest of the world. Even the somewhat clichéd messages of “unity in diversity” have gone. It is now one nation, one market, one color, one language, one election, and, of course, one official religion. Even within the majority religion, which has never had one set of laws, or a high priest, we are witnessing a concerted, centralized effort to determine its “national norms”. Others will be allowed to exist, but either through official or unofficial fiat, the attempt is to make them all subservient to the dominant identity. Even religion is being centralized. Freedom of faith and worship is intrinsic to humanity, individually and in groups. Some of the most powerful manifestations of the diversity of faith have been continually played out in India.
To be Indian was to be complex, to represent differences. There was anticipation about the context, cultural nuances and political alliances of every Indian you met. The person unraveled the nuances of language, food, clothes and cultural choices, weaving together a vibrant and colorful tapestry. Why, if we are proud of our heritage, do we rush to follow others who do not have the richness of diversity? It is perhaps because the ones driving this are attracted by the power and the control that centralization and identity politics helps exercise.Post-Independence, and Partition, we have grown up with the flavor of multiple choices including the liberty to opt-out of what we were born into. It was the freedom to choose. We defined choices as those that liberated us from the narrow definitions of stereotypes — including religious, caste and racial identities. Liberation included the right to step out of those two-dimensional definitions, to realize our potential, and have the freedom to eat, wear, sing, and think in multiple ways. For those of us living in cosmopolitan ‘Indian spaces’, it meant understanding the plural ways in which one celebrated even a ‘Hindu’ festival. Dusshera was celebrated in many ways — with a Durga pandal, a Tamil Navaratri with dolls, the north Indian Ram Lila, and the nuanced differences of every State and language group represented there. One looked with pity at cousins trapped in a single identity and who had to live in a single language zone.
The Constitution’s space for diversities
India’s Constitution adopted 75 years ago, recognized and incorporated space for these diversities and differences, not just in politics but also in culture, and how we led our lives. What we count as progress has been built on sanctified objectives of tolerance and solidarity even as we faced the seemingly insurmountable challenges of competing interests. This was a sophisticated perspective written into the Constitution, that knew that differences had to be tolerated, if not welcomed to make India something more than a collection of kingdoms or a “former colony”.The heroes of the nascent nation saw an India emerge with understanding the need to break caste, language and religious barriers. They celebrated cultural differences, and worked to overcome arrogance and prejudice. B.R. Ambedkar recognized the huge challenge presented in the search for economic and social equality. These values shaped and defined the Constitution. A document which is a democratic and ethical pledge, now critically important to India’s future. The Preamble resolves that we will practice fraternity “assuring the dignity of the individual, and the unity and integrity of the Nation”. To every Indian this document is a guarantee of our right to live with liberty, equality, and justice.
The idea of a ‘Hindu Rashtra’ is in direct contradiction to the Indian Constitution, but its proponents have used the political and democratic freedom provided by the Republic to propagate their conception of Hindutva aggressively. January 22, 2024 saw a brazen crossing of many red lines of the Indian Constitution, with every arm of the state giving in, and even endorsing the violation and marginalization of secular principles.
B.R. Ambedkar warned us with uncanny wisdom, “Will Indians place the country above their creed or will they place creed above country? I do not know. But this much is certain that if the parties place creed above country, our independence will be put in jeopardy a second time and probably be lost forever …This eventuality we must all resolutely guard against.”
S. Radhakrishnan, the second President of India, was also wary of what could happen in a situation of majoritarian assertion and said: “our national faults of character, our domestic despotism, our intolerance which have assumed different forms of obscurantism, of narrow mindedness, of superstitious bigotry… Our opportunities are great, but let me tell you that when power outstrips ability, we will fall on evil days.”
India faces stark choices
With the state-driven consecration of the temple in Ayodhya sending reverberations through our polity, and the celebration of the 75th year of our Republic upon us, we are faced with stark choices. Our choice for a Constitutional republic over a Hindu Rashtra has to be reasserted. These assertions made now will enable or cripple our children from claiming their place in the Republic of India.The Indian Constitution has been conceived in a way that extends our rights and shared values far beyond the five-year cycle of elections and governments that come to power with an electoral majority. The Constitution sought to build a social democracy that protected the views and dignity of all — particularly if they were marginalized groups or communities, at all times. As we enter the 75th year of the Republic, perhaps more than ever before, we have a collective duty to reassert the values and central role the Constitution has played in determining the dreams and the vision of a united and plural India.
The Constituent Assembly had the wisdom and the ability to understand that this subcontinent called India, will survive only if there is equal respect for all its citizens. It is the commitment to tolerance in its principles, and the grace inherent in its practice, that helps us overcome the challenge of bigoted religious expression and insecurities. It enables us to include and embrace religious differences and the vast and complex history, architecture and culture that makes India unique in the world. It will also help India retain its space in the globe, as a true ‘Vasudhaiva Kutumbakam’ rather than hurtle towards becoming a helpless particle in a fast-shrinking global economy and culture.
(Aruna Roy and Nikhil Dey are social activists)
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Narrowing field: On 2024 U.S. presidential election’s Republican primaries race
Trump’s ad hoc policymaking has many takers among Republicans
The 2024 U.S. presidential election’s Republican primaries race has already narrowed to two candidates, frontrunner and former President Donald Trump and former Governor of South Carolina, Indian-origin Nikki Haley. The latest twist in the election cycle saga, which kicked off last week with the Iowa caucuses, saw Florida Governor Ron DeSantis step off the contest after he admitted that he could not see a path to victory. Both he and Vivek Ramaswamy, a pharmaceuticals entrepreneur who exited the race earlier, have endorsed Mr. Trump, who leads by double digits, 50% to Ms. Haley’s 39% among likely Republican voters, in New Hampshire, the next Republican primary venue. In Iowa, he garnered 20 delegates to Ms. Haley’s eight, a wide margin, even if he has a long road ahead to acquire the 1,215 delegates necessary to capture the nomination. While there are no presidential debates on the cards at this time because Mr. Trump has refused to join them, the tenor of the remarks by the two candidates against their rival appeared to be getting sharper. Ms. Haley questioned Mr. Trump’s mental fitness to hold high office after he seemed to confuse her with former House of Representatives Speaker and Democrat Nancy Pelosi, in the context of the January 6, 2021 riots. Mr. Trump has mocked her first name Nimrata and, in an echo of the birther movement remarks he made against former President Barack Obama, implicitly questioned whether she was a natural-born U.S. citizen.
Unlike previous U.S. elections, such as in 2016, where there were no fewer than 10 candidates in the fray during the presidential debates, this time a considerable skew in voter preferences towards Mr. Trump is evident, leading to a lopsided primaries season. Ms. Haley is only likely to remain in the race for as long as she is able to raise sufficient funds to keep her campaign going, and donors are notoriously quick to pull out when they see a dead end for a candidate, regardless of their political leanings. The wholesale rush towards the aura of Trumpism, now apparently an ever-growing force despite Mr. Trump facing serious criminal indictments and other legal challenges, has in fact fractured mainstream Republicanism as a bulwark of the U.S. conservative movement. Voters now appear to prefer Mr. Trump’s chaotic ad hocism in policymaking, his aggressive views on immigration and minorities of all hues, and his relentless eschewing of political propriety even when dealing with institutional issues. Unless there is an impulse for new leadership within the Grand Old Party to challenge the Trump “paradigm”, the sheer lack of alternative voices with populist appeal will lead to Trumpism deepening its hold on U.S. institutions, governance and socio-economic outcomes.
(The Hindu) -
India’s 75th Republic Day: Celebrating Achievements and Reflecting on Challenges
As India commemorates its 75th Republic Day, it is a momentous occasion to reflect on the incredible journey the nation has undertaken since gaining independence in 1947. The last seven and a half decades have witnessed remarkable progress, from overcoming social and communal divisions to tackling issues of illiteracy and poverty. The country, once burdened with the legacies of foreign rule, has emerged as a global player on various fronts.
In the initial years of the Republic, visionary leaders such as Jawaharlal Nehru played a pivotal role in steering the nation towards stability and growth. Nehru’s leadership during the first 15 years set the tone for India’s commitment to democracy and secularism. Despite facing internal socio-economic challenges and strained relations with neighboring Pakistan, and later, China, Nehru’s statesmanship laid the foundation for a resilient and united India.
Fast forward to the present, and India finds itself at a critical juncture. Over the past decade, under the leadership of Prime Minister Narendra Modi, the country has experienced rapid economic growth, earning the distinction of having the fastest-growing economy globally. The nation is poised to become the third-largest economy in the world within the next two decades. While these economic strides are commendable, concerns linger regarding the equitable distribution of the benefits of this growth.
Reports suggest that the economic boom has disproportionately favored the wealthy, leaving the vast majority of the population, especially in rural areas, mired in poverty. The current policies seem to shower privileges on the affluent while neglecting the needs of farmers, workers, and ordinary citizens. This growing economic divide threatens to undermine the social fabric of the nation.
The communal politics employed by the ruling Bharatiya Janata Party (BJP) is another cause for concern. India, known for its diversity and pluralism, has witnessed a rise in tensions fueled by religious and communal divides. The emphasis on majoritarianism rather than inclusivity challenges the unity and brotherhood that have been the pillars of India’s strength. A nation with over a billion people, facing internal strife, could potentially become a destabilizing force with far-reaching implications for global peace.
On this auspicious day of celebration, it becomes imperative to engage in introspection and address the challenges that threaten to hinder India’s progress. While economic growth is essential, it must be inclusive, reaching every stratum of society. The government’s policies should prioritize the upliftment of the rural masses, ensuring that the benefits of progress extend to the marginalized and vulnerable.
Furthermore, the importance of secularism cannot be overstated. India’s history is replete with examples of harmonious coexistence among diverse communities. The shift towards divisive politics erodes the very essence of the nation and risks alienating sections of the population. A united India is not only crucial for its citizens but also for the stability of the global community.
As we wish India a Happy Republic Day, it is essential to acknowledge the achievements and progress made over the past 75 years. Simultaneously, it is incumbent upon the nation’s leaders and citizens to address the existing challenges and work towards fostering a more inclusive, equitable, and harmonious society.
The 75th Republic Day should serve as a catalyst for positive a change, inspiring a collective commitment to building a stronger, more united India that embraces its diversity and upholds the values of democracy and secularism. Only through such efforts can India continue to shine as a beacon of hope and progress on the global stage.
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Thirteen Indian Americans among 40 Science Talent Search finalists
WASHINGTON, D.C. (TIP): Thirteen Indian American high schoolers figure among top 40 finalists in this year’s Regeneron Science Talent Search, the nation’s oldest and most prestigious science and math competition for high school seniors. The 2023 finalists’ research projects showcase their breadth of knowledge, their commitment to addressing issues important to modern society, and their passion for STEM, according to a media release.
The finalists were chosen by a national jury of professional scientists from a pool of 300 scholars, based on their projects’ scientific rigor and their potential to become world-changing scientific leaders.
“We are thrilled to welcome this inspiring and highly talented class of Regeneron Science Talent Search finalists,” said Maya Ajmera, President and CEO, Society for Science and Executive Publisher, Science News.
“I am certain these extraordinary students will be following in the footsteps of our many accomplished alumni who are the forefront of breakthrough discoveries. The 2023 finalists will be using their leadership, intellect, creativity and STEM skills to solve our world’s most intractable challenges.”
Finalists will participate in a week-long competition in March 2024, during which they will undergo a rigorous judging process that goes beyond their own research to encompass other scientific disciplines and compete for more than $1.8 million in awards.
They will also have an opportunity to interact with leading scientists and share their research during a virtual “Public Day” event on March 12.
The top 10 Regeneron Science Talent Search 2023 winners will be announced during an awards ceremony on March 14, streamed live from Washington, DC.
In total, more than $3 million in awards will be distributed throughout the Regeneron Science Talent Search. The finalists are each awarded at least $25,000, and the top 10 awards range from $40,000 to $250,000.
Here is list of Indian American finalists:
Saraswathy Amjith, Tesla STEM High School, Redmond, Washington.
Project Title: A Novel Integrated Machine Learning Approach Utilizing Radar and Satellite Imagery for Selective Logging Remote Sensing Detection and Accompanying AI-Logging Map-Generating Webtool.
Aarav Arora, Del Norte High School, San Diego, California.
Project Title: A Mechanistic Basis for the Analysis of SARS-CoV-2 Omicron Variant Severity.
Aditi Avinash, Rock Canyon High School, Highlands Ranch, Colorado.
Project Title: Model Validation and Preclinical Testing of Digestive Enzymes for Gluten Breakdown: A Move To Cure Gluten Intolerance and Celiac Disease.
Harshil Avlani, BASIS Chandler, Chandler, Arizona.
Project Title: Analyzing the Effect of Mid-Circuit Measurement (MCM) on Spectator Qubits.
Arav Bhargava, The Potomac School, McLean, Virginia.
Project Title: Low-Cost, 3D-Printed, Universal-Fit, Transradial Socket for Amputees in Developing Countries.
Arnav N. Chakravarthy, Homestead High School, Cupertino, California.
Project Title: Leveraging Mitochondrial DNA Mutations for Macrophage Lineage Tracing in Primary Human Tissues. Sarang Goel, Texas Academy of Mathematics and Science, Denton, Texas.
Project Title: IVY – Intelligent Vision System for the Visually Impaired: Innovative Low-Cost, AI-Based Eyeglasses To Help the Visually Impaired Overcome Mobility Limitations Through Navigational Assistance and Object Avoidance Algorithms and an Intuitive Vibration and Audio Guidance System.
Amanrai Singh Kahlon, Sanford School, Hockessin, Delaware.
Project Title: Enhancing Wearable Gait-Monitoring Systems: Identifying Optimal Kinematic Inputs in Typical Adolescents. Alexandra Mahajan, Cambridge Rindge & Latin School, Cambridge, Massachusetts.
Project Title: A Novel Method To Determine Precise Stellar Radii and Temperatures of Low Mass Stars Using JWST Transits and Occultations.
Ekansh Mittal, Westview High School, Portland, Oregon.
Project Title: Harnessing Machine Learning and 3D Spheroid Cultures To Identify Biomarkers for Combating Drug Resistance in Breast Cancer.
Achyuta Rajaram, Phillips Exeter Academy, Exeter, New Hampshire.
Project Title: Automatic Discovery of Visual Circuits.
Rhea Rastogi, Loveless Academic Magnet Program High School, Montgomery, Alabama.
Project Title: Understanding How the Maternal Epigenetic Reprogramming Function of LSD1 Contributes to Inherited Developmental Disease.
Riya Tyagi, Phillips Exeter Academy, Exeter, New Hampshire.
Project Title: Using Computer Vision To Disentangle Features Enabling AI To Learn Self-Reported Race and Ethnicity From Medical Images. -
Indian American CEO Sanjay Shah dies in tragic accident while celebrating Ramoji City’s 25th anniversary
CHICAGO (TIP): In a heart-wrenching turn of events, Indian American Sanjay Shah tragically lost his life while commemorating his company’s 25th anniversary at Ramoji Film City in Hyderabad, India, on January 19.
According to reports, Shah, the CEO of Vistex, met with a fatal accident when an iron cage being lowered onto the stage malfunctioned and plummeted from a height of 15 feet. The cage was in the process of descending to the stage, assisted by ropes and pulleys with the aid of a rolling machine.
Tragically, one of the two wires connected to the iron cage unexpectedly snapped, leading to the entire structure crashing onto the concrete stage below.
Shah was rushed to a hospital, where he passed away on Friday morning. Vistex President Vishwanath Raju Datla, who was alongside Shah during the incident, suffered a head injury and is currently in critical condition.
Inspector M. Manmohan of the local Abdullapurmet police station informed a local newspaper that a specially designed wooden stage had been set up 20 feet above the concrete stage using a crane. It was secured with a 6 mm iron wire having two layers on both sides. He added that during the performance, one side of the rope suddenly snapped, resulting in the stage falling onto the people below, directly impacting Shah and Datla.
The Chronicle reported that the police are investigating Usha Kiran Events, the event management body of Ramoji Film City.
This heart-rending incident has cast a somber shadow over what was intended to be a joyful celebration.
“I am shocked and deeply saddened with the tragic demise of good friend, entrepreneur, philanthropist and Indiaspora member Sanjay Shah,” wrote M.R. Rangaswamy, founder of Indiaspora, in a Facebook post. “He was a lovely human being who led with quiet confidence and gave back generously including building a world class hospital in India. He will be sorely missed! May his soul rest in peace. Om Shanti!”
According to the company website, Vistex was founded by Shah in 1999. It has offices in 20 locations worldwide and employs more than 2,000. The company’s clients include GM, Barilla, and Bayer.
“Under Sanjay’s leadership, Vistex has grown into a global organization dedicated to transforming how businesses across multiple industries bring their products and services to market by taking control of mission-critical processes,” the site says. Shah made headlines more than nine years ago when he purchased the most expensive condominium in Chicago’s real estate history – a penthouse located on the 89th floor of the Trump Tower, for a staggering $17 million in cash.
The 14,260-square-foot penthouse boasts five bedrooms and eight bathrooms, offering an unparalleled 360-degree view of Chicago’s skyline.
Initially listed at $32 million, Shah managed to seal the deal after engaging in nearly two years of negotiations with the Trump Organization. The American Bazaar reported, “Shah’s record-breaking $17 million purchase price surpassed the previous high-water mark in Chicago, set by hedge-fund billionaire Kenneth Griffin in 2012 when he acquired a full-floor penthouse in the Park Tower for $15 million. Nevertheless, Trump agreed to a deal that fell short of its $32 million asking price.” The penthouse is within the Trump International Hotel & Tower Chicago, which has a total of 486 residential units. -
Five Indian restaurants named in ‘Yelp’s Top 100 US Restaurants 2024’
NEW YORK (TIP): Five Indian restaurants have earned spots on Yelp’s prestigious “Top 100 US Restaurants 2024” list, a compilation reflecting the culinary diversity and gastronomic excellence of America. This annual list is curated from the reviews and ratings shared by Yelp’s extensive food community, making it a highly anticipated and influential ranking in the dining industry.
Yelp.com and its accompanying apps provide a platform for users to contribute crowd-sourced reviews and insights about various businesses, including restaurants.
The five Indian restaurants that have secured places on this exclusive list are:
1. Little India in American Fork, Utah (ranked 19): The restaurant is known for its flavorful Chicken Tikka Masala and exquisite Butter Chicken, which are perfectly complemented by a variety of tandoori-baked naan, including the sweet Peshawari naan. Beyond its delectable cuisine, Little India offers a unique dining experience with vibrant decor, hand-painted murals, and a backdrop of Indian background music. The restaurant’s popularity is evident with packed crowds on Friday and Saturday nights, and the Singh family plans to expand with a third location in Highland, Utah, in March 2024.
2. Ocean Indian Cuisine in San Francisco, California (ranked 29): This Indian-Nepalese-Himalayan restaurant offers a fusion of traditional Indian flavors with Chinese classics like chow mein and dumplings. Managed by Tara Sharma, the menu includes dishes like Paneer Chowmein, Everest Chicken Momo Special, Butter Chicken Masala, and Chicken Tikka Masala, all celebrated for their rich flavors. The restaurant’s elegant ambiance with white tablecloths, chandeliers, and red-rose centerpieces ensures that every visit feels like a special occasion.
3. Tandoori Kitchen in Lafayette, Colorado (ranked 41): This restaurant introduces patrons to the flavors of the Himalayas through its Indian and Nepalese cuisine. Dishes such as Vegetable Samosas, Thukpa, and Himalayan Sweet Orange Chicken delight the taste buds. An all-you-can-eat lunch buffet on weekdays offers a wide range of options, including Chicken Tikka Masala and vegan dishes like Aloo Zeera and Chana Masala. Meat enthusiasts can savor tender tandoori kebabs marinated in a special seasoning and cooked in a traditional tandoori clay oven.
4. Sindoore in Nashville, Tennessee (ranked 78): Located near the Nashville airport, this restaurant is celebrated for its authentic North Indian cuisine prepared from scratch using fresh ingredients. Highlights include the sumptuous Butter Chicken and an array of vegetarian options like Malai Kofta, Channa Masala, and Dal Tadka. Sindoore’s diverse menu has received accolades from Yelpers who appreciate the deliciousness of dishes like samosas, pakoras, Fish Goan, Lamb Shanks, Kashmiri Naan, and mango chutney.
5. M & N’s Pizza in Bethesda, Maryland (ranked #82 overall): This pizzeria, located just outside Washington, DC, offers a unique twist with its “Whacky Pizza” menu, featuring inventive creations like the Aushak Pizza inspired by Afghan dumplings and the Dal Makhani Pizza showcasing Indian-style creamy black lentil curry. In addition to these unconventional pizzas, the restaurant serves traditional Indian curries such as Chicken Vindaloo and Achari Lamb, providing diverse options for patrons who appreciate the quality and friendly service. -
Indian American Dinesh Venugopal appointed as Infogain CEO
SAN FRANCISCO (TIP) : Infogain, a Silicon Valley-headquartered leader in human-centered digital platforms and software engineering services, has appointed Indian American executive, Dinesh Venugopal as its CEO, effective Feb 8. Venugopal will take over from Ayan Mukerji, who joined Infogain in 2018 as COO before becoming CEO in 2021, according to a company press release.
Venugopal joins Infogain with close to three decades of management experience. He was the CEO of PK, an experience engineering company, before its acquisition by Concentrix, where he became the President of Concentrix Catalyst. Venugopal also spent over a decade at Mphasis, serving in various roles, including President of Direct & Digital.
Rohan Haldea, Partner at Apax, said, “We are delighted to welcome Dinesh as the new CEO of Infogain. He brings a wealth of experience in digital transformation, experience engineering, and large deals, which closely complements Infogain’s growth strategy.” “We thank Ayan for his immense contribution to Infogain and for setting the stage for dynamic growth in the last six years,” he added.
“Infogain’s platform growth story over the last few years has been remarkable,” Venugopal said. “I’m delighted to join at an exciting time as Infogain positions its customers to succeed in the race for digital dominance.”
“Leading Infogain has been an extraordinary journey, and I extend my gratitude to Apax and the Infogain Board for this incredible opportunity.” said Mukerji. “Dinesh comes with a proven track record and is the perfect choice to steer Infogain into its next growth chapter. I wish him the very best.”
Infogain engineers’ business outcomes for Fortune 500 companies and digital natives in the technology, healthcare, insurance, travel, telecom, and retail/CPG industries, according to the release.
The company says it accelerates experience-led transformation of digital platforms using technologies such as cloud, microservices, automation, IoT, and artificial intelligence. It’s a multi-cloud expert across hyperscale cloud providers – Microsoft Azure, Google Cloud Platform and Amazon Web Services.
Infogain, an Apax Funds portfolio company, has offices in California, Washington, Texas, the UK, and Singapore, with delivery centers in Seattle, Dallas, Montevideo, Kraków, Noida, Bengaluru, Pune, Gurgaon, and Mumbai. -
Indian community mourns tragic death of 4 compatriots who drowned at unpatrolled beach in Phillip Island, Australia
MELBOURNE (TIP) : The Indian community in Australia is mourning the tragic death of four compatriots, including three women, who drowned at an unpatrolled beach in Phillip Island this week.
Jagjeet Singh Anand, a 23-year-old male nurse, Suhani Anand and Kirti Bedi, 20-year-old nursing students, and Reema Sondhi, 43, died in the tragic incident on Wednesday. They were part of a group of about 10 people who were enjoying a day out at Phillip Island, near Melbourne in Victoria.
A close relative, who was too devastated to speak at length, said Sondhi was visiting her family in Australia and had arrived there two weeks earlier, the media reported.
Sondhi was the daughter-in-law of industrialist Om Sondhi from Phagwara in India’s Punjab state. Reema’s husband Sanjeev, too, was part of the group but he survived.
Jagjeet Singh Anand, a Melbourne-based nurse, was a permanent resident in Australia while Suhani Anand and Bedi were on student visas. The three younger victims were all residents of Clyde, a suburb of Melbourne.
Ravinder Singh, who is close to the family of the victims and is organizing a fundraiser, said the community was struggling to comprehend the scale of the tragedy.
“It is so sad, we have no words,” he media.
“They were very kind members [of Melbourne’s Indian community], they were very down to earth.
“This is a loss that will never be filled. It is the darkest day of my life.”
Singh said he also wanted to raise the community’s awareness of the danger of swimming at the beach, to try to prevent future heartache.
“It is very important to teach the community about rip currents,” he said.
Friends have also started a GoFundMe campaign to help “fulfil the wishes” of the family.
“Shivam, a registered nurse with a heart of gold, saved many lives throughout his career but was unable to be saved when needed himself. Suhani and Kriti, both nursing students, had planned to stay home and focus on their studies, but life had other plans,” campaign organizer Ankur Chhabra said.
“In this time of immense grief, we can come together, not just in mourning, but in a tide of compassion that lifts their families above the depths of despair.
“We can help by raising funds to assist the family in fulfilling their wishes, whether it be transporting the remains back to India or supporting the cremation ceremony in Australia,” Chhabra told a media channel.
The Indian high commission in Australia on Thursday in a post on X spoke about the “heartbreaking tragedy” in which “four Indians lost their lives”.
The commission said the consulate general of India in Melbourne was providing support to the family and friends.
Bass Coast Mayor Clare Le Serve, expressing her condolences to the victims’ families, said the Forrest Caves tragedy and other recent drownings had deeply saddened the Phillip Island community.
“Whilst we live in a beautiful region surrounded by beaches, this is sadly a tragic reminder of how dangerous the ocean can be,” she said.
Victoria Police Eastern Region Assistant Commissioner Karen Nyholm said the victims entered the water near Forrest Caves — close to Cape Woolamai — on the Bass Strait side of the Phillip Island’s south-eastern peninsula.
Off-duty lifeguards surfing nearby rushed to their aid after the group got into difficulty, pulling three people from the water unresponsively.
Life Saving Victoria commander Kane Treloar said lifeguards from Cape Woolamai were called at about 3.40 pm on Wednesday and a rescue boat retrieved the fourth person—all required CPR.
Three of the victims were pronounced dead at the scene while one of the 20-year-old women was resuscitated and flown to The Alfred. She died in hospital, police said on Thursday morning.
“We all worked tirelessly to help those people,” Ambulance Victoria manager Paul James said. “It’s tragic…only a week ago we had three other separate drownings here in Gippsland.”
Treloar said Wednesday’s tragedy was the worst drowning incident in Victoria in almost two decades.
“It’s not since 2005, [when] a tragedy occurred at Stingray Bay, that we’ve seen these sorts of numbers,” he said, referencing a drowning at Warrnambool’s Middle Island that killed five people from one family.
Treloar urged those on Phillip Island to swim at three patrolled beaches, including Cowes Beach on the protected Western Port side of the island.
“The exposed beaches along Bass Strait…are a dangerous, but really beautiful stretch of coastline that a lot of people want to come and enjoy this summer,” he said.
A spokesperson for Phillip Island Nature Parks, which manages the Forrest Caves area, said the authority would review warning signs at the beach, which already had a no-swimming symbol and met Australian standards.
Police are still trying to piece together what led to Wednesday’s tragedy but are not treating the deaths as suspicious. Emergency services warned against swimming at the relatively remote Forrest Caves beach.
Police will prepare a report for the coroner. -
Indian American ex-Pfizer employee convicted of insider trading on Covid-19 medicine clinical trials
NEW YORK (TIP): A 44-year-old Indian American former Pfizer employee has been convicted for insider trading by a federal court in New York for his scheme to reap illicit profits by trading on information about the results of a Covid-19 medicine’s clinical trials by the pharmaceutical giant.
Following a two-week trial, Amit Dagar of Hillsborough in New Jersey was convicted of one count of securities fraud and one count of conspiracy to commit securities fraud last week, the Department of Justice said in a statement.
According to court documents, in November 2021, Dagar participated in an insider trading scheme to reap illicit profits from options trading based on inside information about the results of clinical trials of Paxlovid, a medicine used to treat Covid-19. At that time, he was an employee of Pfizer and assisted in managing the data analysis in specific clinical drug trials.
On November 4, 2021, Dagar learned that a Pfizer trial of Paxlovid- a medicine designed to treat mild to severe COVID-19 infection- had produced positive results.
The results were confidential and were meant to remain so until Pfizer publicized them the next day.
Later that same day, while the results remained confidential, he purchased short-dated, out-of-the-money Pfizer call options that expired days and weeks later.
Federal prosecutors said Dagar also tipped a close friend, who purchased similar call options.
The following day, Pfizer publicly released the results of its Paxlovid study before the market opening, and its stock price increased substantially, opening — and eventually closing — more than 10 per cent higher than the previous day’s closing price.
In the following weeks, Dagar sold his Pfizer call options for profits of more than USD 270,000, federal prosecutors alleged.
“As the jury’s swift verdict shows, the proof at trial was overwhelming that Amit Dagar stole information about Paxlovid from his employer, Pfizer, and used that illegal edge to profit in the stock market,” told US Attorney Damian Williams. “Combatting the corruption of our financial markets continues to be a top priority of this Office,” he added. A conviction in securities fraud carries a maximum sentence of 20 years in prison, while that in conspiracy to commit securities fraud carries a maximum sentence of five years in prison. -
Indian American Virginia couple convicted of forced labor of relative
NORTH CHESTERFIELD, VA (TIP) : An Indian American couple has been convicted of forcing an immigrant relative to provide labor and services at their store, and gas station including working as the cashier, preparing food, cleaning and managing store records.
Harmanpreet Singh, 30, and Kulbir Kaur, 43, were convicted by a federal jury last Friday in connection with their operation of a gas station and convenience store in North Chesterfield, Virginia, according to a press release from the US Attorney’s Office, Eastern District of Virginia.
A sentencing hearing is scheduled for May 8. Singh and Kaur face a maximum penalty of 20 years in prison, up to five years of supervised release, a fine of up to $250,000, and mandatory restitution for the forced labor charge.
The evidence presented at trial demonstrated that, between March 2018 and May 2021, the couple forced Singh’s cousin to provide labor and services at Singh’s store, including working as the cashier, preparing food, cleaning, and managing store records.
Singh and Kaur used various coercive means, including confiscating the victim’s immigration documents and subjecting the victim to physical abuse, threats of force and other serious harm and, at times, degrading living conditions, to compel him to work extensive hours for minimal pay.
In 2018, the defendants enticed the victim, then a minor, to travel to the United States with false promises of helping enroll him in school, the release stated.
After arriving in the United States, the defendants took his immigration documents and immediately put him to work. They also left the victim at the store to sleep in a back office for days at a time on multiple occasions.
They limited his access to food, refused to provide medical care or education, used surveillance equipment to monitor the victim both at the store and in their home, refused his requests to return to India, and made him overstay his visa.
The evidence further showed that Singh pulled the victim’s hair, slapped and kicked him when he requested his immigration documents back and tried to leave, and on three different occasions threatened the victim with a revolver for trying to take a day off and for trying to leave.
“These defendants engaged in an egregious bait-and-switch, luring the victim with false promises of an education in the United States and instead subjecting him to grueling hours, degrading living conditions, and a litany of mental and physical abuse,” said US.
Attorney Jessica D. Aber for the Eastern District of Virginia.
“The defendants exploited the victim’s trust and his desire to attend school in the United States, and then inflicted physical and mental abuse against him, all so they could keep him working for their profit,” said Assistant Attorney General Kristen Clarke of the Justice Department’s Civil Rights Division.
“Human trafficking is a disgraceful and unacceptable crime, and this verdict should send the very clear message that the Justice Department will investigate and vigorously prosecute these cases to hold human traffickers accountable and bring justice to their victims.” -
IS RACE A SOCIAL CONSTRUCT?
- By Mabel Pais
Ujju Aggarwal, panelist
For generations, skin color has been exploited to divide humanity into “races,” used to sow division and justify systems of power and oppression.
But race is a human-invented classification system, not a biological category.
Could a change in our understanding of what race is (and more important, what it isn’t) bring an end to the racial wealth gap? If race were recognized as a social construct, could we better protect voting rights and build equitable access to healthcare and education?
Join NJPAC’s ‘Standing in Solidarity’ conversation on race, what it is and how it impacts our social order and public policies. This ‘PSEG True Diversity Film Series’ selection is “The House We Live In,” the third episode of the documentary series ‘RACE: The Power of an Illusion.’
How to participate:
Register at njpac.tfaforms.net/145?id=a2FUc0000001K1VMAU
Watch in advance “The House We Live In” (youtu.be/YvY3Ok6YpbU) from the three-part docuseries ‘RACE – The Power of An Illusion’ (California Newsreel, 2003 – racepowerofanillusion.org)
Join NJPAC for a virtual panel discussion on Mon, Jan 22, at 7PM.
PANELISTS
Moderator & Panelists – (left to right): Angela Onwuachi-Willig, Ujju Aggarwal, Jean-Pierre Brutus, Sara Munjack, George Shulman. Photo:Courtesy NJPAC) Ujju Aggarwal, Activist and Assistant Professor of Anthropology and Experiential Learning at The New School
Jean-Pierre Brutus, Senior Counsel in the Economic Justice Program at the New Jersey Institute for Social Justice
Sara Munjack, Director of Marketing & Partnerships at Consciously Unbiased
George Shulman, NYU professor working in the fields of political thought and American studies
MODERATOR
Angela Onwuachi-Willig, Dean and Professor at Boston University School of Law.
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SOCIAL JUSTICE SERIES MOVES FROM SCREEN TO STAGE
Mayor Ras Baraka (Photo : Courtesy NJPAC) By Mabel Pais
The New Jersey Performing Arts Center (NJPAC) will reimagine its long-running social justice conversation series, Standing in Solidarity, as a series of in-person events in 2024.
Launched in 2020, these free monthly conversations and other events focus on a range of social justice topics from voting rights and Native American identity to the impact of racism in the workplace.
Many of the programs are part of the ‘PSEG True Diversity Film Series’ which pairs screenings of socially engaged cinema with provocative, post-screening talks by a panel of activists, academics and journalists engaged with the topic.
“NJPAC took a deep dive into exploring important and complicated social justice issues in 2020, and our commitment to serving as a town square where our community can come together to talk through these challenging topics has only grown over the last four years,” said John Schreiber, President and CEO of NJPAC.
“We are excited to reimagine these programs as in-person gatherings. With our partners PSEG and the PSEG Foundation, we look forward to hosting some passionate, thoughtful and inspiring dialogues when ‘Standing in Solidarity’ begins its 2024 run.”
Since the program launched in the early months of the pandemic, the series has been convened virtually via Zoom. The sole in-person event — ‘Slavery’s Impact on the Black Experience in New Jersey’ — was held in June 2023 in honor of Juneteenth.
“Since 2014, the PSEG Foundation has proudly donated more than $2.6 million to NJPAC to purposefully support this unique film platform, empowering diverse audiences through its impactful reach. As we humbly approach a decade of partnership, we’re humbled by this milestone and appreciate our shared dedication to confronting complex social justice issues,” said Calvin Ledford, President, PSEG Foundation, and Director, Corporate Social Responsibility.
“We eagerly anticipate the reimagined program offering attendees firsthand, in-person conversations to explore the complexities of these deeply personal and pressing issues, for greater tolerance and empathy. We look forward to thoughtful discussions and continuing our partnership with NJPAC to champion social justice through the compelling art of storytelling.”
The ‘PSEG True Diversity Film Series’ was conceptualized in 2014 as a way to build community inclusion and promote tolerance and understanding. Panel conversations followed the screening of issues-based films and documentaries on topics such as racism, criminal justice reform, voting rights and mental health. The first event took place in 2015 with a screening of ‘Jasper, Texas’ and a panel conversation on the subject of race relations. In 2017 the ‘PSEG True Diversity Film Series’ evolved from quarterly programs to monthly events.
When ‘Standing in Solidarity’ was created in the summer of 2020, the PSEG film series became the main vehicle for monthly social justice conversations. Due to the pandemic, the program pivoted to a virtual format in the summer of 2020 and most of the programming has remained on Zoom since that time.
The in-person Standing in Solidarity programs will take place in March, May and June of 2024 and will be livestreamed. Stay tuned for each program’s titles.
PSEG Foundation
The PSEG Foundation, the philanthropic arm of Public Service Enterprise Group (PSEG) (NYSE:PEG), prioritizes investments in promoting environmental sustainability, social justice, and equity and economic empowerment.
The New Jersey Performing Arts Center (NJPAC)
Visit njpac.org for more information.
One Center Street
Newark, New Jersey 07102
njpac.org or 888.GO.NJPAC (888.466.5722)
Follow NJPAC Online:
Website: njpac.org
Twitter: @NJPAC
Instagram: @NJPAC
Hashtag: #NJPAC
Facebook: facebook.com/NJPAC
YouTube: NJPACtv
Follow NJPAC’s Standing in Solidarity Series Online:
Website: njpac.org/takeastand
Hashtag: #NJPACTakeAStand
Youtube: Standing in Solidarity playlist
(Mabel Pais writes on Social Issues, Spirituality, The Arts and Entertainment, Education, Cuisine, Health & Wellness, and Business)
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Guru Gobind Singh: The Saint Soldier and founder of Khalsa Panth
Guru Gobind Singh Sahib, the 10th master of the Sikhism, was born on 7th day of the month of POH, samvat 1723, (22nd December, 1666 AD ) at Patna Sahib in Bihar. Guru ji was a great revolutionary whose greatest achievement was the creation of the Khalsa Panth on Baisakhi Day of 1699 at Anandpur Sahib in Punjab. Guru ji was a linguistic familiar with many languages Iike, Persian, Arabic, Sanskrit as well as his native Punjabi. Guru ji codified Sikh law,wrote martial poetry and music ,fought many battles and won. Guru ji wrote the renowned holy Granth called the Dasam Granth.The noted prayers included in this Granth are Jaap Sahib, Chandi Di Vaar, Tav-Prasad Savaiye, Zafarnamah, Bachittar Natak, Akal Ustat, Chaupai Sahib and more.
Guru Gobind Singh Sahib Ji was a revolutionary prophet who practiced his spiritual ideals to counter the forces of tyranny and injustice. Tyranny in all its forms – social, political, and religious was to be countered and annihilated. A state which could not provide basic human rights, social justice, equality and religious freedom was to be opposed. A God oriented person, owed primary allegiance to God, truth, conscience and morality. Guru Gobind Singh was concern were universal, integrated and without any boundaries. The martyrdom of Guru ji’s father, mother, four sons and hundreds of followers for the lofty ideals of freedom, justice and righteousness were unique in the annals of human history. Guru Gobind Singh Ji ignited that spark in human nature that inspired mankind to build lives of compassion, love and commitment to justice and also to suffer and make sacrifices for the cause of righteousness.
Sir J. D.Cunningham, the noted author of the book “, History Of The Sikhs”,wrote about Guru Gobind Singh Sahib Ji as under:
A living spirit possess the whole Sikh people and the impression of Guru Gobind Singh Ji has not only elevated and attired the constitution of their minds but has operated materially and given amplitude to their physical frames ,”The Khalsa ideals transformed the life, outlook and aspirations of the people and imparted a new direction to Indian history”.
In the words of Gurudev Rabindra Nath Tagore, “Guru Gobind Singh Ji appeared on the Indian National scene with the message of militarism of the community for the defence of social equality and religious freedom. In order to execute his plan, Guru Gobind Singh Sahib Ji unified the Sikhs, taught them how to face any crisis calmly and boldly and generated a new hope and confidence “.
Guru Gobind Singh Sahib Ji came to reside Anandpur Sahib along with his parents, when he was a child of 7 years old. After some years, a deputation of Kashmiri Pandits came to Anandpur Sahib and met his father, the 9th Sikh Guru, Shree Guru Tegh Bahadur Sahib ji. They narrated the cruel acts of Mughal rulers towards the Hindu community and sought Guru Ji’s help. Guru Tegh Bahadur Ji became silent and was absorbed in deep thoughts. Guru Gobind Singh ii,who was, at that time, a child of just 9 years of age, asked his father about the reason for his silence. Guru Tegh Bahadur Ji explained that these helpless people from Kashmir had no one to protect their Dharma. The sacrifice of a great and brave soul was needed.The child, Guru Gobind Singh Ji, immediately Said ,”Who can be more brave and greater than you? Please have mercy on them and do what is necessary to protect “Hindu Dharma “.
Guru Tegh Bahadur Ji was pleased to hear this and went to Delhi to sacrifice his life only to save the Hindu Dharma. The Mughal emperor Aurangzeb asked Guru Ji to either embrace Islam or face death.Guru Tegh Bahadur ji replied, “My religion is most dear to me. I am not afraid of death ” At this, Aurangzeb ordered the execution of Guru Tegh Bahadur Ji.
Guru Ji was to be beheaded at the Main Bazar of Chandni Chowk, Delhi.At the Chandni Chowk in Delhi, where the great Gurudwara Sri Sisganj Sahib stands today, was the place chosen for Guru Ji’s execution. Guru Tegh Bahadur Ji died a hero’s death. Guru ji’s execution only strengthened the resistance against Aurangzeb’s religious fanaticism. When Guru Gobind Singh was told that no one came forward to protest because of the fear of death, Guru Ji declared that he would lay the foundation of the Khalsa Panth and would train it in such a way that it’s members would be ready to sacrifice everything for the right cause.
Guru Gobind Singh Ji’s creation of Khalsa Panth in 1699 AD , on the Baisakhi day at Anandpur Sahib was an event of world significance. Noted historian Arnold Tonybee has called it the precursor and forerunner of Lennin’s communist party two centuries later in the history, an idealistic minority fighting with the weapons of adversity in the name of God , for the sake of majority.
Guru ji baptised the 5 chosen Sikhs by administering Amrit ,prepared by a double edged sword,sweetened by dissolving “Battashas ” in to the water, to them.They were called as the five chosen loved ones, Panj Pyare.
They were given the surname of Singh, and were called as Khalsa, the army of lord God:
“Khalsa Akalpurkh Ki Fauj,
Pargatiyo Khalsa,
Parmatam Ki Mauj!’
(KHALSA is the army of the eternal God raised by him out of his pleasure)
Guru ji held his Chosen five in so high esteem that he knelt before them and asked them to initiate himself into the Khalsa Panth in the same manner as he had done them. Guru ji was then administered Amrit in the same way and was given the surname Singh (Previously Guru ji’s name was Gobind Rai)
The Khalsa, with God’s light shining within was meant to be a global society. They were not to form a separate denomination as that was totally against the Guru Ji concept of universal brotherhood. The creation of the Khalsa Panth was a crowning event of Guru Gobind Singh ji’s life. Ideologically, the creation of the KHALSA PANTH aimed at a well balanced combination of the ideals of Bhakti and Shakti, of moral spiritual excellence and militant valour and heroism of the highest order. They were expected to salute one another with words,
“Wahe Guru Ji Ka Khalsa
Wahe Guru Ji Ki Fateh!”
This was meant to remind that they were knighted as God’s soldiers to carry out his mission and that victory was theirs.
But the Khalsa, the ‘Singhs”, were not to be merely soldiers. It was imperative that they must at the same time be saints deeply devoted to God, singing his hymns as composed by Sikh Gurus, observing the daily religious discipline prescribed in Rahit Maryaada of the Khalsa Panth and bearing a high moral character. Guru Gobind Singh Ji, though, was a matchless warrior, always remained a Saint at heart.Guru ji was a Saint who had dedicated himself to God,a God intoxicated philosopher Guru ji was a sincere lover of mankind who wanted to see all manmade differences created by barriers of formal religion and social distinctions brought in by caste, to be oblitered from the society.
Guru ji left for his heavenly abode on October 7th, 1708 at a place, Naded, in Maharashtra due to a conspiracy hatched against him by Nawaab Wazir Khan of Punjab. Guru ji,before leaving for his heavenly abode, declared that the Sikh community be guided by the decisions of “Panj Piayrey”, the chosen five, chosen from among the devotees. Guru ji handed over the stewardship of the Sikh Panth, the Sikh way of life, to holy Guru Grant Sahib Ji .Those, who wished to seek God ,can find him in the holy Guru Grant Sahib. Ji.
In conclusion, it can be said that Guru Gobind Singh Sahib Ji, the son of martyred Guru Tegh Bahadur Ji, the great grandson of 5th Sikh Guru, Shree Guru Arjan Dev Ji, who also attained martyrdom at Lahore .(Guru Arjan Dev Ji was martyred for compiling the 1st official version of the holy scripture called the Adi Granth, which later was expanded in to the holy Guru Granth Sahib Ji.), laid at the altar of Almighty, all that that he could call his own, his father, mother, his four sons and even his entire life for the freedom of all including those who considered themselves his enemy.
The man and his philosophy
A divine messenger, a warrior, a poet, and a philosopher, Guru Gobind Singh molded the Sikh religion into its present shape, with the institution of the Khalsa fraternity, and the completion of the sacred scripture, the Guru Granth Sahib, in the final form that we find today. Before leaving his mortal body in 1708, Guru Gobind Singh decreed the Guru Granth Sahib as the next and perpetual Guru of the Sikhs.
It may not be out of context to consider that throughout the chronicles of human history, there has been no individual who lived a life more inspirational than Guru Gobind Singh. He is variously revered as Sarbans Dani (the merciful donor, who sacrificed his all), Mard Agamra (man without any parallels), Shah-e-Shahenshah (emperor of emperors), Bar do Alam Shah (ruler of both worlds), amongst others.
It is said that after the martyrdom of his father, Guru Teg Bahadur, the tenth Master declared that he would create such a Panth (community/society), which would challenge the tyrant rulers in every walk of life to restore justice, equality and peace for all of mankind. Via institution of the Khalsa in 1699, Guru Gobind Singh Ji infused the dual spirit of a saint and a soldier in the minds and hearts of his followers to fight oppression in order to restore righteousness (Dharma) and to uplift the down-trodden people in this world.
As a prophet, the Guru is unique. His teachings are very scientific and most suitable for all times. Unlike many other prophets he never called himself God or ‘the only son of God.’ Instead he called all people the sons of God sharing His Kingdom equally. For himself he used the word ‘slave’ or servant of God.
A splendid Divine Light shone in the darkness of the night. Pir Bhikan Shah a Muslim mystic performed his prayers in that Easterly direction (instead of towards the West, contrary to his daily practice), and guided by this Divine Light, he travelled with a group of his followers until he reached Patna Sahib in Bihar. It was here that Gobind Rai was born to Mata Gujri. It is said that Pir Bhikan Shah approached the child and offered two bowls of milk and water, signifying both the great religions of Hinduism and Islam. The child smiled and placed his hands on both bowls. The Pir bowed in utter humility and reverence to the new Prophet of all humanity.
Gobind Rai was born with a holy mission of which he tells us in his autobiography “Bachitar Natak” (Wonderous Drama). In it Guru Ji tells us how and for what purpose he was sent into this world by God. He states that before he came into this world , as a free spirit he was engaged in meditation in the seven peaked Hemkunt mountain.
Early Life
Gobind Rai’s father, Guru Teg Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Sri Patna Sahib Gurdwara, Bihar.
Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki) on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of the community he was destined to lead.
Kashmiri Brahmins come to Anandpur
Early in 1675, a group of Kashmiri brahmins under the leadership of Pandit Kirpa Ram, mad in desperation by the religious fanaticism of the Mughals General, Iftikar Khan, (he had threatened them with forced conversion to Islam) visited Anandpur to seek Guru Teg Bahadur’s advice. Aurangzeb had ordered the forced conversion of all Hindus and thought that if the respected Kashmiri brahmans accepted Islam, others in the country would be easily converted. They had been given six months to decide or suffer the consequences. Time was running out!
As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, “Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in.” “None could be worthier than you to make such a sacrifice,” remarked Gobind Rai in his innocent manner. Guru Teg Bahadur advised the brahmins to return to their village and tell the authorities that they would accept Islam if Guru Teg Bahadur could first be persuaded to do so.
Soon afterwards the Guru with a few followers proceeded to the imperial capital, Delhi. After watching the tortured deaths of three of his followers he, as well, refused to convert and was beheaded on November 11, 1675. The 13 year old Gobind Rai, ordained as the next Guru before his father departed Anandpur, was formally installed as Guru Gobind Singh on the Baisakhi day of March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic.
He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana. The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.
For the first 20 years or so of his life, Guru Gobind Singh lived peacefully at Anandpur practicing arms and exercises to complete his training as a soldier.
He also studied Persian and Sanskrit and engaged 52 poets to translate the Hindu epics. Stories of ancient heroes were translated into Punjabi in order to create the martial spirit among the Sikhs. The Guru also wrote several compositions including Jaap Sahib, Akal Ustat and Sawayas during this period. He also established a Gurdwara at Paonta Sahib on the banks of the river Jamna.
Stay at Paonta Sahib
Much of Guru Gobind Singh’s creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Jap Sahib, Swayas and the composition known as Akal Ustat are in this tenor.
Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhagauti was to secure fulfillment of God’s justice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort.
Martial training
During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practice different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajput hill rulers who led by Raja Fateh Chand of Garhwal collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km north-east of Paonta, in September 1688. Soon thereafter Guru Gobind Singh left Paonta Sahib and returned to Anandpur. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaur on the left bank of the Beas, about 30 km south-east of Kangra, in March 1691.
Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray “without being able to give any attention to his camp.” Among several other battles that occurred was the Husain battle (20 February 1696) fought against Husain Khan, an imperial general, which resulted in a decisive victory for the Sikhs.
Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of north-western region including Punjab, there was however a brief respite from pressure from the ruling authority. In Sambat 1756 (1699 A.D), Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. He asked the Sikhs to send their offerings directly to Anandpur.
The Masands
The Guru received various complaints against the priests, masands who robbed the poor Sikhs and misappropriated the collections. Guru Sahib abolished this order and severly punished the miscreants. Hereafter, the faithful were to bring their offerings directly to the Guru at the time of the annual Vaisakhi fair. The Guru wanted to create a strong self-respecting community. He inspired the Sikhs with courage and heroism and a life of simplicity and hard work. He started an arms factory at Anandpur in order to manufacture swords and lances needed for his soldiers. Once when the Brahmins insisted that he should offer worship to goddess Durga in order to seal victory, he agreed and kept up the farce till nothing came out of it. At the crucial moment, the Guru unsheathed his sword exclaiming, “The sword is the Durga which will give us victory over our enemies.
Sikhs, he instructed, should come to Anandpur straight without any intermediaries. The Guru thus established direct relationship with his Sikhs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi.
Creation of the Khalsa
An open air diwan was held in Kesgarh Sahib at Anandpur. The Guru drew his sword and in a thundering voice said, “I want one head, is there any one who can offer me?”
This most unusual call caused some terror in the gathering and the people were stunned. There was dead silence. The Guru made a second call. Nobody came forward. There was still more silence. On the third call there raised Daya Ram, a khatri of Lahore who said, “O true king, my head is at your service.”
The Guru took Daya Ram by the arm and led him inside a tent. A blow and thud were heard. Then the Guru, with his sword dripping with blood, came out and said, “I want another head, is there anyone who can offer?” Again on third call Dharam Das, a Jat from Delhi came forward and said, “O true king! My head is at thy disposal.” The Guru took Dharam Das inside the tent, again a blow and thud were heard, and he came out with his sword dripping with blood and repeated, “I want another head, is there any beloved Sikh who can offer it?”
Upon this some people in the assembly remarked that the Guru had lost all reason and went to his mother to complain. Mohkam Chand, a calico priner/tailor of Dwarka (west coast of India) offered himself as a sacrifice. The Guru took him inside the tent and went through the same process. When he came out, he made a call for the fourth head. The Sikhs began to think that he was going to kill all of them.
Some of them ran away and the others hung their heads down in disbelief. Himmat Chand, a cook of Jagan Nath Puri, offered himself as a fourth sacrifice. Then the Guru made a fifth and the last call for a fifth head. Sahib Chand, a barber of Bidar (in central India), came forward and the Guru took him inside the tent. A blow and thud were heard.
The last time he stayed longer in the tent. People began to breathe with relief. They thought may be the Guru has realised “his mistake” and has now stopped.
The panj pyare
The Guru now clad his five volunteers in splendid garments. They had offered their heads to the Guru, and the Guru had now given them himself and his glory. When they were brought outside, they were in the most radiant form. There were exclamations of wonder and the sighs of regret on all sides. Now people were sorry for not offering their heads.
Since the time of Guru Nanak, Charan Pauhal had been the customary form of initiation. People were to drink the holy water which had been touched or washed by the Guru’s toe or feet. The Guru proceeded to initiate them to his new order (Khande di Pauhal) by asking the five faithful Sikhs to stand up. He put pure water into an iron vessel or Bowl (Batta of Sarbloh) and stirred it with a Khanda (two edged small sword). While stirring the water with Khanda, he recited Gurbani (Five Banis- Japji, Jaap Sahib, Anand Sahib, Swayas, and Chaupai). Sugar crystals called ‘Patasas’ which incidently the Guru’s wife, Mata Sahib Kaur, had brought at that moment, were mixed in the water.
Amrit Sanchar
The Guru then stood up with the sacred Amrit (nectar) prepared in the iron bowl. Each of the five faithful, by turn, each kneeling upon his left knee, looked up to the Master to receive the divine amrit. He gave five palmfuls of Amrit to each of them to drink and sprinkled it five times in the eyes, asking them to repeat aloud with each sprinkle, “Waheguru Ji ka Khalsa, Waheguru Ji Ki Fateh.” (This means: Khalsa belongs to God and all triumph be to His Name) Then he anointed with five sprinkles in the hair.
In this way Amrit was administered to the five faithful from the same bowl. After that he asked them to sip Amrit from the same bowl to signify their initiation into the casteless fraternity of the Khalsa. All the five faithful were baptized in this way by the Guru who then called them the ‘PANJ PYARE’ or Five Beloved Ones.
He gave them the appellation of Singhs (Lions) and they were named from Daya Ram to Daya Singh, Dharam Das to Dharam Singh, Mohkam Chand to Mohkam Singh, Himmat Chand to Himmat Singh, and Sahib Chand to Sahib Singh. The Guru then addressed them as the supreme, the liberated ones, pure ones and he called them The Khalsa.
Guru asks for Amrit
After the Guru had administered Amrit to his Five Beloved Ones, he stood up in supplication and with folded hands, begged them to baptize him in the same way as he had baptized them. He himself became their disciple (Wonderful is Guru Gobind Singh, himself the Master and himself the disciple). The Five Beloved Ones were astonished at such a proposal, and represented their own unworthiness, and the greatness of the Guru, whom they deemed God’s Vicar upon earth. They asked him why he made such a request and why he stood in a supplicant posture before them. He replied,” I am the son of the Immortal God. It is by His order I have been born and have established this form of baptism. They who accept it shall henceforth be known as the Khalsa. The Khalsa is the Guru and the Guru is the Khalsa. There is no difference between you and me. As Guru Nanak seated Guru Angad on the throne, so have I made you also a Guru. Wherefore administer the baptismal nectar to me without any hesitation.” Accordingly the Five Beloved Ones baptized the Guru with the same ceremonies and injunctions he himself had employed.
The rise of the Khalsa
The Guru was then named Gobind Singh instead of Gobind Rai. Guru Gobind Singh was the first one to take Amrit from the Khalsa, the Five Beloved Ones. About 80,000 men and women were baptized within a few days at Anandpur. “The creation of the Khalsa was the greatest work of the Guru. He created a type of superman, a universal man of God, casteless and country less. The Guru regarded himself as the servant of the Khalsa. He said, “To serve them pleases me the most; no other service is so dear to my soul.” The Khalsa was the spearhead of resistance against tyranny.” (Miss Pearl, S. Buck)
The creation of the Khalsa created a sense of unity among the Sikhs and their supporters. This unity and the resulting perceived strength in the Sikhs did not go well with the local rulers. The continuous gatherings at Anandpur sahib and the presence of many thousands of the congregation, some armed with fierce weapons caused anguish with the surrounding hill Rajas. These developments most alarmed the caste ridden Rajput chiefs of the Sivalik hills. They perceived the Sikhs as lower caste beings who had posed no danger to their authority. However, the creation of the Khalsa changed that. Firstly, it disturbed their system of discrimination and division; secondly, they could see that the forces of the Guru were becoming dangerous in number and in armaments.
Siege of Anandpur
They hence rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive. The Khalsa forces were too strong to be dealt with by the hill Rajas. They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in May 1705.
Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite insufficient amounts of food resulting from the prolonged blockade. While the besieged (Sikhs) were reduced to desperate straits, the besiegers (governor of Lahore) too were exhausted at the courage of the Sikhs. At this stage the besiegers offered, on Oath (promise) of the Qur’an, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during a night of December 1705. But as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury.
Sikhs tricked by the Mughals
In the ensuing confusion many Sikhs were killed and all of the Guru’s baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (born. 1687) and Jujhar Singh (born. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs commanded the Guru to save himself in order to reconsolidate the Khalsa. -
Ram Lalla idol installed in sanctum sanctorum
As part of the elaborate rituals leading up to the Pran Pratishtha ceremony to be held on January 22, the idol of Ram Lalla was placed in the ‘Garbha Griha’ of the Ram Temple in Ayodhya on Thursday, January 18, amid joyous chants of ‘Jai Shri Ram.’
The statue of Ram Lalla sculpted by Karnataka sculptor Arun Yogiraj has been selected for installation at Ram Temple.
The ‘parisar pravesh’ (temple entry) of the idol of infant god Ram, or Ram Lalla, took place in Ayodhya on Wednesday, January 17, the second day of the weeklong rituals in the run up to the January 22 consecration ceremony that will be presided over by Prime Minister Narendra Modi.
The 51-inch idol was brought on an open truck from Vivek Srishti Trust, an International Yoga and Meditation Institute, where it was carved by renowned sculptor Arun Yogiraj of Karnataka, to the sanctum sanctorum of the Ram Temple amid chants of “Jai Shri Ram” by devotees.
The idol was covered throughout the 10-km journey.
Before reaching the temple site, the vehicle also stopped at the historic Hanuman Garhi temple (Lord Hanuman is considered the protector of Ayodhya). Seven women performed ‘kalash pujan’ on the bank of the Saryu, collecting water from the river in copper pitchers and taking them to the Ram Mandir.
Anil Mishra, member of the Shri Ram Janmabhoomi Teerth Kshetra Trust and the jajman (host) of the seven-day long rituals, joined the women in the ritual. This water will be used to bathe the deity.
A second silver idol of Ram Lalla was taken around the temple campus for ‘parisar bhraman’.This small idol, placed in a flower palanquin, was created as a substitute for the new idol to perform Vedic rituals and was carried by temple priests.
“As the new idol weighs 150kg, it will not be feasible to relocate/shift it several times during the ‘pran pratishtha’ ceremony. So, as a substitute, a small silver idol has been prepared. If required during the ceremony, this silver idol will be shifted to perform vedic rituals,” said office bearers of the Trust.
This smaller idol will also be seated in the sanctum-sanctorum of the Ram Temple. According to the Trust, the Vedic rituals of worshipping 16 pillars and four gates of the Yagya Mandap of the temple were performed.
Meanwhile, Ram Mandir Construction Committee Chairman Nripendra Mishra has said that the construction of the sanctum sanctorum is complete. “The temple of Ram Lalla will have ‘garbhagriha (sanctum sanctorum)’, five mandaps and that temple will be on the ground floor. That temple is complete,” he told ANI.
Quiet flows the Saryu as ‘Sabke Ram’ towers over Ayodhya
In line with the ‘Sabke Ram’ philosophy reflecting the universality of devotion to Lord Ram, Ayodhya continues its centuries-old bond with amity, the crowning glory of which is set to be the Pran Pratishtha (consecration ceremony) here on January 22.
Even the turbulence of the ‘Mandir Andolan’ during the late 1980s and early 1990s could not melt the ties between Hindus and Muslims of Ayodhya who have lived together for centuries in the erstwhile capital of Awadh, known for its cultural synthesis and communal harmony.
“The strong bond between Muslims and Hindus can be understood from the fact that key litigants in the Ram Janambhoomi- Babri Mosque case, Hashim Ansari and Mahant Ramchandra Paramhans, fought the case bitterly in court but were friends once they stepped outside,” said Azim Siddiqui, a teacher and social worker.
“The duo travelled to court in the same rickshaw for the case and returned together after the hearings. Even as hundreds of kar sewaks and leaders of Hindu organisations arrived in Ayodhya to launch the movement in 1990, Ansari and Ramchandra Paramhans remained friends. When Paramhans died in 2003, Hashim wept and attended the last rites,” Siddiqui said. Decades later, Hashim Ansari’s son Iqbal Ansari, a former litigant and now an invitee to the ceremony, said, “A large number of devotees from across the country will visit Ayodhya after inauguration by Prime Minister Narendra Modi. It will generate employment; the people of Ayodhya also want development. Hindus and Muslims are interdependent for livelihood, there should be no tussle on religion or temple.”
“The Muslims accepted the Supreme Court verdict awarding the land to the Hindus for the construction of the temple. There was no protest by the Muslims against the SC ruling. There is peace and harmony in the city,” Iqbal Ansari further said as a group of Muslims were seated around a bonfire lit on the pavement outside his house in Panji Tola.
Vouching for the harmony in the city, a trader, Khaliq Ahmed, said, “The flowers, garlands, scarves, sindoor (vermillion), incense stick, khadau (footwear) and dresses for the deities installed in the temple and other articles required for religious rituals are supplied by the Muslims. The economy of Muslims and bhakti of the Hindus is interdependent in Ayodhya. No one can break this relationship. Ayodhya is the land of Ram, it’s land of tranquility and peace. The relation between the two communities is amazing.”
Delving into the history of this relationship between the communities, Siddiqui said, “Around 1772, the first nawab of Awadh (Saadat Ali Khan) established Faizabad, now renamed Ayodhya, as his capital on the bank of the River Ghaghara (known as Saryu locally in Ayodhya). The city developed under the second Nawab Safdarjung. His successor Shuja- ud- Daula developed it as a centre of trade and culture. Several structures, including Gulab Bari, Moti Mahal and the tomb of Bahu Begum, market and roads were constructed in the city.”
“The Nawabs gifted land to the Hindus for the construction of temples and mutts. The land on which famous Hanumangarhi temple is located was also donated by the Nawab. He also gave funds for construction of the temples. The bond with Muslims and Hindus is strong since the Nawabi era. The turbulence of Ram temple movement during the late 1980s and 1990s could not melt the ties between the two communities,” Siddiqui added.
Similarly Khaliq Ahmed underlined the ethos of peaceful co-existence in the temple town.
“There are several mosques in Ayodhya. Daily namaz and azan is being performed in these mosques. In various countries, mosques have been attacked and restrictions have been imposed on namaz but, in Ayodhya, the Muslims are going fearlessly to mosques to offer namaz,” Khaliq Ahmed said. Mohammad Ashraf, owner of a wholesale egg shop located 500 metres from Ram Janambhoomi area, said, “We are living with the Hindus since generations, our relations did not sour during the Ram temple movement. We respect Lord Ram as well as the faith of the Hindus.”
The comment comes even as the state government machinery is working round the clock to give final touches to preparations for inauguration of the Ram temple by Prime Minister Narendra Modi on January 22.
Hordes of workers are laying tiles on the pathway leading to the newly constructed Ram temple. A trimmer is pressed to grind the stone and plaster model to shape the design. The sound of machines and dust fills the area.
Ayodhya Waqf Board president Azam Qadri said, “Ayodhya is revered by Muslims as well. A large number of Muslims visit Ayodhya to pay obeisance at Hazrat Sheesh Alaihis Salam Dargah. PM is working for the development of all communities. He should pay attention to the development of the Muslim spots as well.”
Shia cleric Maulana Sayyad Shamim Haider Rizvi said, “The Muslim community welcomes the inauguration of the Ram temple and development of the religious place. The temple may pave way for communal harmony and restoration of the Ganga -Jamuni Tehzeeb.” “Crores of Hindus have faith in Ram temple. Hindus living in Ayodhya are celebrating the construction of the temple. The Muslims will join the celebration,” said Dr Adeel Mustafa, a medical practitioner. Sayyad Ashfaq, who runs an English language coaching centre in Ayodhya, said, “We welcome the launch of development projects in Ayodhya. Construction of the Ram temple will benefit all communities and castes residing in the district.”
Source: HT and agencies -
Architecture of Ram Mandir Ayodhya
By Dr. Ujjwala Anand Palsuley
After a struggle of around 500 years, finally, our generation is fortunate to see the expedited process of the temple construction of Shri Ram Mandir at the birthplace of Maryadapurushottam Prabhu Shri Ram. In modern times, with the contribution of scholars like Senior Archaeologist B. B. Lal., K.K. Mohammad, and others, one could consolidate the traces of earlier temple remains. The image of the current temple was released somewhere in the 1980s while progressing the long ongoing movement of temple construction.
The original design for Ram Mandir was devised in 1988 by the Sompura family of Ahmedabad headed by Chandrakant Sompura who is the chief architect of the temple assisted by his two sons, Nikhil Sompura and Ashish Sompura. These Sompuras have contributed to the design of over 100 temples worldwide for at least 15 generations, including the Somnath temple.
The question raised by many people about the ‘design’ of the Ram temple. There are many assumptions made by people and ‘opinions’ are available widely. The hypothesis of many is that Shri Ram mandir at Ayodhya is made to look like Somnath temple, in Gujarat. Both these temples have a special place in the hearts of the people. Both of these are hundreds of kilometers away and were constructed after independence in 1947 to reinstate the pride of Hindus and mark the epitome of Hindu beliefs.
However, there is a logical explanation about the architectural style selected for these temples, and also there is a reason why these two are similar. These reasons are beyond their current political patronage.
This article attempts to describe the architectural style of the new Ram temple and its nuances. It gives a detailed account of the religious and architectural continuity of heritage in this region.
1. Spiritual significance of Ayodhya
The Sapta Puri (seven cities) are a group of seven Hindu tirtha, or holy pilgrimage sites, located in India. Pilgrimage to these sites is said to bless the pilgrim with moksha (liberation from the cycle of birth and death).
So Ayodhya is the first out of 7 important places for Hindus for spiritual liberation. Every Hindu wishes to visit these seven cities in their lifetime even in modern times.
Ayodhya is the place where Shri Rama was born. The modern town is located on the banks of river Sharayu. There are over 100 temples in this town, a few of these are the Temple of Rama and his wife Sita, called the Kanak Bhavan; the Hanuman temple called the Hanuman Garhi on top of a hill where, apart from a Hanuman statue in a sitting posture, there is also a 6 inches (15 cm) tall image of Hanuman always bedecked by flowers; the Kshireshwaranath temple of Sita, established by Kausalya, Rama’s mother. In addition, there are several kunds and ghats with linkage to characters; such as the Brahma kund built in honor of Brahma’s visit here, Sita kund, Bharat kund, Lakshman ghat where Lakshman, Rama’s brother took a bath, Rama ghat (also called Swargadwar meaning gateway to heaven).
2. History of the region of Ayodhya
Ayodhya, meaning unconquerable, has been part of India’s oral history through its epic- Ramayana, which was the capital of the legendary Ikshvaku kings of Kosala, including Rama. 6 According to the Ramayana, Ayodhya was founded by Manu, the progenitor of mankind, and measured 12×3 yojanas in area. 7 Both Ramayana and Mahabharata describe Ayodhya as the capital of the Ikshvaku dynasty of Kosala, including Rama and Dasharatha. The Purana-Pancha-Lakshana also describes the city as the capital of Ikshvaku kings, including Harishchandra.
Buddhist Pali literature like Samyutta Nikaya and the Vinaya Pitaka mentions this city named Saketa near Shravasti which is believed to be the city of Ayodhya. Jain Prakrit-language texts mention this city called Saketa (Sageya or Saeya in Prakrit) as an important city of the Kosala Mahajanapada. Fourth century onwards, multiple texts, including Kalidasa’s Raghuvamsha, mention Ayodhya as another name for Saketa.
The later Jain canonical text Jambudvipa-Pannati describes a city called Viniya as the birthplace of Lord Rishabhanatha, and associates this city with Bharata Chakravartin; the Kalpa-Sutra describes Ikkhagabhumi as the birthplace of Rishabhadev. The index on the Jain text Paumachariya clarifies that Aojjha (Aodhya), Kosala-puri (“Kosala city”), Viniya, and Saeya (Saketa) are synonyms. The post-Canonical Jain texts also mention “Aojjha”. For example, the Avassagacurni describes it as the principal city of Kosala, while the Avassaganijjutti names it as the capital of Sagara Chakravartin. The Samyutta Nikaya and Anguttara Nikaya mention that Buddha resided at Saketa at times. The early Jain canonical texts (such as Antagada-dasao, Anuttarovavaiya-dasao, and Vivagasuya) state that Mahavira visited Saketa; Nayadhammakahao states that Parshvanatha also visited Saketa. The Jain texts, both canonical and post-canonical, describe Ayodhya as the location of various shrines, such as those of snake, yaksha Pasamiya, Muni Suvratasvamin, and Surappia.
Archaeological and literary evidence suggests that the site of present-day Ayodhya had developed into an urban settlement by the 5th or 6th century BC. The site is identified as the location of the ancient Saketa city, which probably emerged as a trade center located at the junction of the two important roads, the Shravasti-Pratishthana north–south road, and the Rajagriha-Varanasi-Shravasti-Taxila east–west road. As a busy town frequented by travelers, it appears to have become important for preachers such as Gautama Buddha and Mahavira.
It continued to be an important center during the Maurya rule and was part of the Magadha Empire. Excavations at Ayodhya have resulted in the discovery of a large brick wall, identified as a fortification wall by archaeologist B. B. Lal. This wall was probably erected in the last quarter of the third century BC. After the decline of the Maurya empire, Saketa appears to have come under the rule of Pushyamitra Shunga. The first-century BC inscription of Dhanadeva suggests that he appointed a governor there. The Yuga Purana mentions Saketa as the residence of a governor and describes it as being attacked by a combined force of Greeks, Mathuras, and Panchalas. Patanjali’s commentary on Panini also refers to the Greek siege of Saketa.
The Vayu Purana and the Brahmanda Purana also state that seven powerful kings ruled in the capital of Kosala. The historicity of these kings is attested by the discovery of the coins of the Deva dynasty kings, including Dhanadeva, whose inscription describes him as the king of Kosala (Kosaladhipati). The east–west route connecting Pataliputra to Taxila, which earlier passed through Saketa and Shravasti, appears to have shifted southwards during this period, now passing through Saketa, Ahichhatra, and Kanyakubja.
After the Deva kings, Saketa appears to have been ruled by the Datta, Kushan, and Mitra kings, although the chronological order of their rule is uncertain. Historian Bakker theorizes that the Dattas succeeded the Deva kings in the mid-1st century AD, and their kingdom was annexed to the Kushan Empire by Kanishka. Saketa appears to have remained a prosperous town during the Kushan rule. Before or after the Kushans, Saketa appears to have been ruled by a dynasty of kings whose names end in “-Mitra”, and whose coins have been found at Ayodhya. They may have been members of a local dynasty that was distinct from the Mitra dynasty of Mathura. These kings are attested only by their coinage: Sangha-mitra, Vijaya-mitra, Satya-mitra, Deva-mitra, and Arya-Mitra; coins of Kumuda-sena and Aja-varman have also been discovered.
Later, an important development during the Gupta time was the recognition of Saketa as the legendary city of Ayodhya. The 436 AD Karamdanda (Karmdand) inscription, issued during the reign of Kumaragupta-I, names Ayodhya as the capital of the Kosala province, and records commander Prithvisena’s offerings to Brahmins from Ayodhya. Later, the capital of the Gupta Empire was moved from Pataliputra to Ayodhya. Paramartha states that King Vikramaditya moved the royal court to Ayodhya. Xuanzang also corroborates this, stating that this king moved the court to the “country of Shravasti”, that is, Kosala. A local oral tradition of Ayodhya, first recorded in writing by Robert Montgomery Martin in 1838, mentions that the city was deserted after the death of Rama’s descendant Brihadbala. The city remained deserted until King Vikrama of Ujjain came searching for it, and re-established it. He cut down the forests that had covered the ancient ruins, erected the Ramgarh fort, and built 360 temples.
After the fall of Harsha’s empire, Ayodhya appears to have been variously controlled by local kings and the rulers of Kannauj, including Yashovarman and the Gurjara-Pratiharas. Archaeological evidence including images of Vishnu, Jain Tirthankaras, Ganesha, the Sapta Matrikas, and a Buddhist stupa suggests that the religious activity in the area continued during this period. The latest remains of the temples, idols, and symbols found on site, are majorly from the Gurjara-Pratihara period in Ayodhya.
This gives a brief justification of the architectural style selected for the new temple to be constructed at Ayodhya at Ram Janmabhoomi.
3. Gurjara-Pratihara Dynasty
The Gurjara-Pratihara was a dynasty that ruled much of Northern India from the mid-8th to the 11th century. They ruled first at Ujjain and later at Kannauj. The Gurjara-Pratiharas were instrumental in controlling Arab armies moving east of the Indus River. Nagabhata-I (730–760 AD) defeated the Arab army which attacked India under Junaid and Tamin. In the Gwalior inscription, it is recorded that Gurjara-Pratihara emperor Nagabhata “crushed the large army of the powerful Mlechcha king.” Kannauj became the center of the Gurjara-Pratihara state, which covered much of northern India during the peak of their power, c. 836–910.
Some temples made by Pratihara kings are Teli-ka Temple in Gwalior Fort , Bateshwar Temples Morena and Osian Jain Temple near Jodhpur.
4. Brief about the Maru Gurjara style of temple architecture in India
Maru-Gurjara architecture or Solaki style is the style of West Indian temple architecture that originated in Gujarat and Rajasthan from the 11th to 13th centuries, under the Chaulukya dynasty also called Solaki dynasty. The ancient name of Rajasthan was Marudesh while Gujarat was called Gurjaratra. The term “Maru-Gurjara” was coined by art and architectural historian Madhusudan Dhaky, who also coined the terms “Surara”, “Maha-Maru”, and “Maha-Gurjara” to describe other historical styles of Western Indian architecture. The Maru-Gurjara style is a synthesis of the Maha-Maru style of Marwar region in Rajasthan and the Maha-Gurjara style of Gujarat.
Although originating as a regional style in Hindu temple architecture, it became an especially popular temple style and mainly under Jain patronage later spread across India, then later to diaspora communities around the world. The style developed from that of the dynasties preceding the Solankis, mainly the Gurjara-Pratihara dynasty, and the local dynasties under it. Many of the broad features of this earlier style are continued in the Maru-Gurjara style.
The beginnings of the new style can be seen in the small Ambika Mata temple in Jagat, Rajasthan. The earliest inscription here records a repair in 961 which was well before the Solankis came to power.
This style of temple architecture is another form of the Nagar style of architecture preceding to this like the Chandela temples of Khajuraho. As per George Mitchell, in the Jagat temple (and others he names) “the Pratihara style was fully evolved in its Western Indian expression”. The main temple characteristic of these temples is that the shikhara has a curvilinear shape. In later examples, free-standing Kirti-Toranas and a Kunda or a temple tank could be found at the front of the temples. It started as a regional form but soon acquired supra-regional dimensions.
The Maru-Gurjara temples have 3 divisions in their elevation, namely, The pitha, The main hall called mandovara, and the shikhara. The whole temple stands on a khara-sila which is similar to the Jagati of the other Nagar temples.
The mandovara is the temple wall of the Maru-Gurjara temples. It has 3 main sections, namely, The vedhi-bandha is a series of binding moldings around the main portion of the wall, The Jangha is the main part of the wall, and the varandika is the series of moldings in the form of cornices. The varandika is finally topped by a projecting sun shade in the shape of ribbed tiles, known as khurachadya. Shikhara-At the base of the shikhara is the rathika bearing an image of a deity. The curvilinear shikhara is topped by a massive amalaka over which rests the candrika (capstone) and kalasha.
Gudha-mandapa: The roof of the mandapa is either the phamsana (stepped-pyramidal) or samvarana (bell roof).
The tangled carvings on the walls of the temples demonstrate that the art of sculpture had attained its height. The heavy carvings on the ceilings of the Mandapa create a distinctive style of these temples. The decorative themes include lines of horse riders, elephants, and kirttimukhas. No surface is left undecorated. The heavy sculptural treatment of the architecture indicates a link between Maru-Gurjara architecture.
A few of the earlier temple made by the Maru-Gurjara dynasty are:
The Somnath temple, dedicated to Shiva, was the most famous in Gujarat but was very largely destroyed by the Ghaznavid ruler Mahmud in a raid in 1024–1025 CE. It was then rebuilt but sacked again when the Delhi Sultanate conquered the area at the end of the 13th century. The ruins have recently been restored and rebuilt in what is intended as the Solanki style. The Sun Temple, Modhera, Gujarat, was built in 1026–27 CE, just after Mahmud Gazni’s raid. The shikhara is now missing, but the lower levels are well-preserved, and there is a large step well tank of the same period in front of the temple. There is a large detached mandapa between the main sanctuary building and the tank, which is slightly later. The carving of all parts is extremely luxuriant and exquisitely refined in the rendering of detail.
This style of architecture is also adopted by many Jain temples in Gujarat and Rajasthan and has been followed till today. A few famous temples are Dilwara Temple at Mount Abu, The Ajitanatha Temple, the largest and earliest of the cluster of Taranga Jain temples, constructed in 1161, Kumbharia Jain temples- a complex of five Jain temples in Kumbhariya, Banaskantha district built between 1062 – 1231 CE, the Bhadreshwar Jain Temple, constructed in 1248, The clustered group of Girnar Jain temples constructed from 1128, 1231, 1453 and another 15th-century. Many of these temples are destroyed during Islamic invasions.
5. Ram Mandir at Ayodhya
The original design for Ram Mandir was planned in 1988 by the Sompura family of Ahmedabad. However, it went through certain changes in 2020, including the Vastu shastra and the Shilpa shastras. The Sompuras have contributed to the design of over 100 temples worldwide for at least 15 generations, including the Somnath temple.
Salient Features of Shri Ram Mandir
The Shri Ram Janmabhoomi Temple construction is managed wholly by the Shri Ram Janmabhoomi Teerth Kshetra Trust. The estimated cost of the temple’s construction is expected to range between Rs 1,400 crore to Rs 1,800 crore.
Architecture of Main Temple
The Ram Mandir in Ayodhya is designed in traditional Nagar architectural style with a Maru Gujarat sub-style. The temples are built with stone or brick on a square or rectangular plane with shikhara located in the center. In this architectural style, the temple is surrounded by small towers called Mukha Mandapa.
A few facts stated by the trust are
The temple is in the traditional Nagar style. The temple has a length (east-west) of 380 feet, a width of 250 feet, and a height of 161 feet. It is three-storied, with each floor being 20 feet tall. There will be a total of 392 pillars and 44 gates in the temple.
The Garbha-griha will have a Ram Lalla, in a child form. Shri Ram Darbar will be housed on the first floor. Five mandaps will adorn the temple-Nritya mandapa, Ranga mandapa, Sabha Mandapa, Prarthana mandapa and Kirtana mandapa.
All the pillars and walls of the temple are decorated with statues and sculptures of gods, goddesses, and other figurines very peculiar feature of the Maru Gurjara style of Temple architecture. Temple is housed on a high platform i.e. Jagati. Entry to the temple is from the East side and there will be a flight of 32 steps, the name of the main entry is Sinhadwar. The temple is universally accessible to make sure that even the elderly and physically challenged will be taken care of. The prakara or the enclosure wall around the temple is square with each side measuring 732 m and the width of this is 14 feet. The four corners will have four temples of the deity Sun, Bhagawati, Ganapati, and Shiva. On the northern side of the complex is Annapoorna goddess’s temple. And the southern side will have the Hanuman temple. Sita kund is also part of the complex, which also has a mythological significance.
The temple complex will also have temples dedicated to Valmiki, Vasishtha, Vishwakarma, Agastya, and Shabri along with Devi Ahilya. The ancient temple of Shiva which was on site already been renovated with Navratna Kuber Tile in the southwestern part and a statue of Jatayu is also been installed there.
The temple is constructed using all the modern scientific knowledge of services and support systems keeping the material authentic and traditional Indian material used for temples in India. It is said that the stone is brought from Bundelkhanda, granite from Karnataka, Marble from Makrana, Balua stone from Bharatpur, timber for doors from Ballarsha, masons for carving from Hyderabad, masons from Tamilnadu, and Odisha. The inclusion of soil from Thailand in the consecration ceremony symbolizes a global recognition of Lord Rama’s legacy. It transcends geographical boundaries, reinforcing the universal appeal of Ayodhya as a spiritual center. The temple is constructed using traditional Indian materials, using indigenous technology, however, special attention is given to the environment and water conservation.
In conclusion, along with being a testament to religious faith, Shri Ram Mandir stands as an architectural marvel. The temple, with its rich symbolism and cultural resonance, stands as to endure legacy of Rama and the collective spirit of the devotees involved in its creation. The temple architecture truly justifies the style of architecture of the archaeological findings as well as the following temples constructed during the period from the 7th to 11th century which is also a significant timeframe when other eminent temples were constructed by Maru Gurjara kings in the region.
As a living spiritual heritage of India, the temple endures the legacy of Shri Rama. This temple will go a long way in making Ayodhya the spiritual capital of India.
(The author is amongst others a Conservationist, Ph. D. in Dravidian and Khmer temple Architecture, Cambodia and Founder of Samrachana –
Heritage Conservation & Research Initiative, Pune.) -
Contributions of Guru Gobind Singh
Guru Gobind Singh succeeded his father Guru Teg Bahadur at the age of 9. His teachings were different from his predecessors’ – he believed that no power could exploit the Sikhs.
He spent his childhood years studying Persian and Sanskrit, and was skilled in the art of war. His mission was to uphold right in every place and destroy sin and evil. In 1699 he chose the festival day of Vaisakhi as the occasion to transform the Sikhs into the Khalsa, a family of soldier saints. Guru Gobind Singh introduced many of the customs that Sikhs practise today.
Sikhs who have been through the Amrit ceremony of initiation become Amritdhari, initiated Sikhs. They take new names and wear the 5 Ks – five physical symbols that Sikhs must wear.
He declared the the Sikh holy book as his successor instead of a human being. The Guru Granth Sahib would thus be the Sikhs’ guide forever. Sikhs give it the same status and respect as a human Guru.
In 1699 the tenth guru, Guru Gobind Singh, chose Vaisakhi as the occasion to transform the Sikhs into a family of soldier saints, known as the Khalsa Panth.
Guru Gobind Singh founded the Khalsa in front of thousands at Anandpur Sahib.
During the Vaisakhi festival Guru Gobind Singh came out of a tent carrying a sword. He challenged any Sikh who was prepared to give his life to come into the tent. The Guru returned alone with his sword covered in blood. He then requested another volunteer and repeated the same action four times until five men disappeared into the tent. The crowd was very concerned until they saw five men return wearing turbans with the Guru.
These five men became known as the Panj Piare, or ‘Beloved Five’.
The men were then baptised into the Khalsa by the Guru. He sprinkled them with Amrit (‘immortalising nectar’: the Sikh term for holy water) and said prayers. This is the basis of the Sikh baptism ceremony.
Vaisakhi is celebrated in much the same way as Gurpurbs. Gudwaras are decorated and visited. Parades, dancing and singing happen throughout the day. Many Sikhs choose to be baptised into the Khalsa brotherhood on this day.
The festival is marked with nagar kirtan processions: processions through the streets (nagar means “town”) which form an important part of Sikh culture and religious celebrations.
Kirtan is a term meaning the singing of hymns from the Guru Grath Sahib, the Sikh holy book. Celebrations always include music, singing and chanting scriptures and hymns.
The processions are led by traditionally dressed Panj Piaras.
The Guru Granth Sahib will be carried in the procession in a place of honour.
Amrit Ceremony
Sikhs who have been through the Amrit Ceremony of initiation, or Amrit Sanskar, become baptised Sikhs, take new names, and wear the 5 Ks.
The Amrit Ceremony is the initiation rite introduced by Guru Gobind Singh when he founded the Khalsa in 1699. A Sikh can go through this initiation as soon as they are old enough to understand the full committment that they are making.
The ceremony takes place in a Gurdwara, before the Guru Granth Sahib, and in the presence of 5 initiated Sikhs (who represent the Panj Piyaras, the first 5 Sikhs to be initiated). During the ceremony, hymns are recited from the Sikh scripture, prayers are said, and the principles of Sikhism are affirmed. Then amrit is prepared. Amrit is a mixture of sugar and water that has been stirred with a double-edged sword. The candidates for initiation drink some of the amrit from the same bowl, and have it sprinkled on their eyes and hair.
Each then recites the Mool Mantra (the fundamentals of Sikhism). There are readings from the Guru Granth Sahib and an explanation of rules of Sikhism.
The ceremony ends with the eating of the ceremonial karah parshad. Parshad is a sweet tasting food which has been blessed. It is made from semolina, sugar and ghee.
Khalsa initiation
The 5 Ks date from the creation of the Khalsa Panth by Guru Gobind Singh in 1699.
The Guru introduced them for several reasons:
– Adopting these common symbols would identify members of the Khalsa
– Because all members of the Khalsa wear the 5 Ks the members of the community are more strongly bound together
– Each K has a particular significance. The meaning of the 5 Ks
The 5 Ks taken together symbolise that the Sikh who wears them has dedicated themselves to a life of devotion and submission to the Guru. The 5 Ks are 5 physical symbols worn by Sikhs who have been initiated into the Khalsa.
The five Ks are:
– Kesh (uncut hair)
– Kara (a steel bracelet)
– Kanga (a wooden comb)
– Kaccha – also spelt, Kachh, Kachera (cotton underwear)
– Kirpan (steel sword)
Various reasons and symbolisms have been put forward for the Sikh practice of keeping hair uncut.
– Throughout history hair (kesh) has been regarded as a symbol both of holiness and strength.
– One’s hair is part of God’s creation. Keeping hair uncut indicates that one is willing to accept God’s gift as God intended it.
– Uncut hair symbolizes adoption of a simple life, and denial of pride in one’s appearance.
– Not cutting one’s hair is a symbol of one’s wish to move beyond concerns of the body and attain spiritual maturity.
– A Sikh should only bow his head to the Guru, and not to a barber.
– It is a highly visible symbol of membership of the group.
– It follows the appearance of Guru Gobind Singh, founder of the Khalsa.
– Sikh women are just as forbidden to cut any body hair or even trim their eyebrows, as Sikh men are forbidden to trim their beards.
Kara – a steel bracelet
– A symbol of restraint and gentility.
– A symbol that a Sikh is linked to the Guru.
– It acts as a reminder that a Sikh should not do anything of which the Guru would not approve.
– A symbol of God having no beginning or end.
– A symbol of permanent bonding to the community-being a link in the chain of Khalsa Sikhs (the word for link is ‘kari’).
– The Kara is made of steel, rather than gold or silver, because it is not an ornament.
Kanga – a wooden comb
– This symbolises a clean mind and body; since it keeps the uncut hair neat and tidy.
– It symbolises the importance of looking after the body which God has created. This does not conflict with the Sikh’s aim to move beyond bodily concerns; since the body is one’s vehicle for enlightenment one should care for it appropriately.
Kachha – special underwear
– This is a pair of breeches that must not come below the knee. It was a particularly useful garment for Sikh warriors of the 18th and 19th centuries, being very suitable for warfare when riding a horse.
– It’s a symbol of chastity.
Kirpan – a ceremonial sword
There is no fixed style of Kirpan and it can be anything from a few inches to three feet long. It is kept in a sheath and can be worn over or under clothing.
The Kirpan can symbolise:
– Spirituality
– The soldier part of the Soldier-Saints
– Defence of good
– Defence of the weak
– The struggle against injustice
– A metaphor for God
For a Sikh the fact that the Guru has instructed the Sikhs to wear the 5 Ks is an entirely sufficient reason, and no more need be said. The symbols have become greatly more powerful with each passing year of Sikh history. Every Sikh remembers that every Sikh warrior, saint, or martyr since 1699, and every living member of the Khalsa, is united with them in having adopted the same 5 Ks. -
CELEBRATE CENTENNIAL AND IMPACT OF MAX ROACH
- By Mabel Pais
The New Jersey Performing Arts Center celebrates the centennial and impact of percussionist, drummer, jazz composer, and social activist Max Roach with two events: A Concert and a Film Screening + Discussion, held on different dates at separate locations.
Grammy winner Cassandra Wilson shares her distinctive voice as Newark celebrates the centennial of Max Roach on Friday, January 26 at NJPAC’s Prudential Hall at 8 p.m.
Cassandra Wilson is featured on recordings by musicians such as Terence Blanchard, Bill Frisell, Charlie Haden, Angelique Kidjo, and Luther Vandross, and earned critical acclaim for her performance on Wynton Marsalis’ Pulitzer Prize-winning Blood on the Fields album. Joining the celebration will be revered poets Sonia Sanchez and Saul Williams. Extraordinary musicians who share their gift of the special occasion are Ravi Coltrane, saxophone; Eric Revis, bass; Nduduzo Makhathini, Piano; and Nasheet Waits, Drums.
This unique production that only NJPAC curates will celebrate and educate many on the life of Maxwell Lemuel Roach. Roach is among the most excellent jazz musicians ever; he performed with Dizzy Gillespie, Charlie Parker, Duke Ellington, Charles Mingus, and Sonny Rollins. He is widely considered one of the most influential drummers in the history of jazz.
Renowned throughout his performing life, Roach has won an extraordinary array of honors. He was one of the first to be given a MacArthur Foundation “genius” grant, cited as a Commander of the Order of Arts and Letters in France, twice awarded the French Grand Prix du Disque, elected to the International Percussive Society’s Hall of Fame and the Downbeat Magazine Hall of Fame, awarded Harvard Jazz Master, celebrated by Aaron Davis Hall, given eight honorary doctorate degrees, including degrees awarded by the University of Bologna, Italy and Columbia University.
CONCERT PROGRAM
MAX ROACH CENTENNIAL CELEBRATION:
‘Freedom Now Suite’ Concert participants. (Photo : Courtesy NJPAC) ‘Freedom Now Suite’ CONCERT WITH CASSANDRA WILSON
FRI January 26 @ 8:00 p.m.
MAX ROACH CENTENNIAL: ‘FREEDOM NOW SUITE’
Cassandra Wilson – vocals
Sonia Sanchez – poet
Saul Williams – poet
Ravi Coltrane – saxophone
Eric Revis – bass
Nduduzo Makhathini – piano
Nasheet Waits – drums
The revolutionary 1960 album ‘We Insist!: Max Roach’s Freedom Now Suite’ explored issues of social justice and racial inequality through the lens of jazz and poetry. In celebration of the centennial of Max Roach (1924-2007)—drummer, bebop pioneer and civil rights activist—this landmark work is reimagined for today’s world.
In affiliation with Jazz at Lincoln Center, this special one-night only concert is led by musical director Nasheet Waits (of Max’s percussion ensemble M’Boom) featuring vocalist Cassandra Wilson, poets Sonia Sanchez and Saul Williams, saxophonist Ravi Coltrane, pianist Nduduzo Makhathini, and bassist Eric Revis.
Experience the modern evolution of the Freedom Now Suite, a piece that continues to live, expand and inspire across generations. #MAXROACH100
“We American jazz musicians of African descent have proved beyond all doubt that we’re master musicians of our instruments. Now what we have to do is employ our skill to tell the dramatic story of our people and what we’ve been through.” – Max Roach to ‘Downbeat’
TICKETS
For Tickets, visit NJPAC.org or the box office at One Center Street, Newark, New Jersey 07102 or call 888.GO.NJPAC.
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PROGRAM: FILM SCREENING + PANEL DISCUSSION
Thu January 18 @ 7:00 p.m.
Max Roach Centennial: ‘The Drum Also Waltzes’ Documentary
Film Screening + Panel Discussion
Celebrate Max Roach’s centennial with a screening of the new documentary ‘Max Roach: The Drum Also Waltzes’ at The Newark Museum of Art. Afterwards, a panel discussion will include Max’s son Raoul Roach and the film’s director / producers Sam Pollard and Ben Shapiro.
‘Max Roach: The Drum Also Waltzes’ explores the life and music of the legendary drummer, composer, bandleader and social activist through a remarkable series of creative peaks, struggles and personal reinventions — from the Jim Crow era to the Civil Rights years, surveying the heady days of post-war modern jazz to hip hop and beyond. #MAXROACH100
TICKETS
This event is FREE and will be held at The Newark Museum of Art, Newark, NJ.
The New Jersey Performing Arts Center (NJPAC)
The New Jersey Performing Arts Center (NJPAC), located in downtown Newark, N.J., is America’s most diverse performing arts center, and the artistic, cultural, educational and civic center of New Jersey – where great performances and events enhance and transform lives every day.
NJPAC brings diverse communities together, providing access to all and showcasing the state’s and the world’s best artists while acting as a leading catalyst in the revitalization of its home city.
Through its extensive Arts Education programs, which have reached almost 2 million children, NJPAC is shaping the next generation of artists and arts enthusiasts.
NJPAC has attracted more than 10 million visitors since opening its doors in 1997, and nurtures meaningful and lasting relationships with each of its constituents. NJPAC.org @njpac
The New Jersey Performing Arts Center (NJPAC)
Follow NJPAC Online:
Website: njpac.org
Twitter: @NJPAC
Instagram: @NJPAC
Hashtag: #NJPAC
Facebook: facebook.com/NJPAC
YouTube: NJPACtv
Follow NJPAC’s Standing in Solidarity Series Online:
Website: njpac.org/takeastand
Hashtag: #NJPACTakeAStand
Youtube: Standing in Solidarity playlist
(Mabel Pais writes on Social Issues, Spirituality, The Arts and Entertainment, Education, Cuisine, Health & Wellness, and Business)
