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The replica of Thanjavur Big Temple at Dagdusheth Ganapati temple, Pune

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www.thehindu.com
Above image:  Dagdusheth Ganpati temple, Pune. The replica of 
Thanjavur temple -  Brihadeesvara temple (dedicated to Lord Shiva) built by king Rajarajan in the year 1010 AD.  
Brihadeesvara temple, Thanjavur. en.wikipedia.org
Today I read with interest an article  published in ''The Hindu'' (dtd. Sept.13, 2018) titled ''Pune’s Ganesha in ‘Thanjavur temple’. Only yesterday I posted an article on the famous Dagdusheth Ganpati temple at Pune. That the Ganapati idol will spend this year's Vinayaga Chathurthi in the Brihadeesvara temple replica is a good news and a well-deserved tribute from the well-known pune temple to the great temple at Thanjavur, Tamil Nadu built by one of the greatest  Chola ruler Sri Rajarajan in the year 1010 AD. It is one of the UNESCO's world heritage site. In 2010, this unique temple  with a tall tower (Gopuram) made entirely of hard rock - granite and related stone,  celebrated its 1000th anniversary under the leadership of the late CM M. Karunanidhi.

Dancers at Brihadishwara Temple 1000 year commemoration, en.wikipedia.org.
At Dagdusheth Ganpati temple, Pune this year’s Ganesh Chaturthi festivities will  commence on Thursday, and the deity's idol will be kept in the  iconic model of Brihadeeswara temple. This year, a 100 ft by 100 ft replica of the 11th century Brihadeeswara temple, Thanjavur would be set-up as it has been a tradition of this 75 year old trust  to make replica of famous and historic temples across the country on this particular occasion - Ganesh Chathurthi. This auspicious day marks  the Trust’s 126th year of public Ganesha festivities and all the expenses are borne by it. One Ashok Godse, president of the Trust is taking serious efforts to make the festivities a success. The festivities will last for ten days. 

The gesture shown by the trust is quite commendable and the twin purposes are: The public festivities bring together people from different caste and communities so that they can work and worship with devotion without exhibiting  any hesitation. It  creates an atmosphere of friendship, cooperation and mutual respect. The other aspect is  by erecting models of other temples from across India, they provide a chance for the local people to appreciate our rich culture and heritage bound together by the same religious belief.  
Thanjavur Big Temple, TN coolpho.blogspot.com
The custodians of the Dagdusheth Ganapati Temple operate it under Dagdusheth Halwai Ganpati Trust and they have the finest name as good administrators of this rich temple. The temple was founded  in 1893 by one  Dagdusheth Gadve, a successful sweetmeat seller (or halwai) and business man  upon the advice of his spiritual Guru in the wake of his son's death in the Plague epidemic that affected part of Maharashtra during the colonial time. Being close to the great freedom  fighter Lokamanya Bal Gangadhar Tilak, he built the second temple in 1896 and it was Tilak who converted the private Ganesh  Chathurthi festivities into Public festivities to hoodwink the British who banned public meetings in those days. As the condition of the second idol was not good, the new one was made in 1968 at the cost of Rs. 4500.00. The sculptor happened to be a man from Dharwar.  The idol kept in the Thanjavur  Brihadeeswara temple replica is adorned with 40 kg gold. 
https://www.thehindu.com/society/faith/punes-ganesha-in-thanjavur-temple/article24937996.ece

https://navrangindia.blogspot.com/2018/09/dagdusheth-halwai-ganapati-temple-pune.html






Why do Hindu temples have a bell? 20 essential facts!!

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Hindu temple bells. ndiadivine.org
In those days when urban and semi urban traffic was to the minimum we could hear the  melodious and rhythmic ringing and   chiming of temple and  church bell at a distance place slowly being carried by the prevailing breeze.  The sound of bells from the sanctified places was so soothing to our mind and soul it would  make us feel euphoric. No doubt, a feeling devotion and bhakti would overwhelm us. It also reminded of the time of the day and the prayer or pujakalam (puja time) at the temple. Nowadays though the temple bells do ring during puja times, we, sometimes, hear the feeble sound that may die out soon. Because the urban/semi urban  din is so bad and noisy, the beautiful sound of the bells gets drowned in the noise.  

As far as Hindu temples are concerned, a bell is an integral part of the prayer time and many temples do have a bell mantabam ( hall). The historic temples in Tamil Nadu have a big bell in one corner of a hall hanging from a massive beam

Bells play a vital role in Hindu temples. Every temple is adorned with lots of bells set on the huge entrance  wooden doors or gates. Small bells are tied  on tree  braches on the temple premises.
A bell is commonly  a directly struck idiophone percussion instrument. Invariably, most of the bells have the shape of a hollow cup with its sides forming a good resonator. When struck  it is being aided by the resonator, causing vibration  in a single strong strike tone. The hollow part has an internal ''clapper'' or ''uvula''  with which strike is made. Extrnal strike is possible with a hammer, in case of small bells.

Bells  intended to be heard over a wide area can range from a single bell hung in a turret or bell-gable or chiming bells as one finds in churches and town halls.  Bells are usually cast from bell metal (a type of bronze) for its resonant properties; depending on the function, they  can also be made from other hard materials;. Some small bells such as ornamental bells or cow bells are made from cast or pressed metal,  but large bells such as church, clock and tower bells are normally cast from bell metal. The traditional metal for these bells is a bronze of about 23% tin. Steel  was not used after 1870s as it had questionable durability  and cost of production.

The study of bells is called Campanology and the process of casting bells is called bell founding.
Huge temple bell,Kochi Tirumala Devaswom www.hindu-blog.com 
Above image: The huge bronze bell in this image is at Kochi Tirumala Devaswom, one of the important Hindu temples in Matancherry, Kochi, Kerala. It is believed to be  the second largest in Asia. Srimath Muttom Thirumala Devaswom at Cherthala in Kerala, is managed by the Gowda Saraswatha Brahmin community. They in 2012 installed this huge bell  and  it weighs 1100 kg. Size is 4.8 ft in diameter and 5 ft high......................

There are many reasons behind sounding of  temple bells:

01. Temples in Tamil Nadu have  a fairly huge bell and it is rung to inform the public that the pooja to the main deity in the sanctum (Garbagraha/Srikovil) is about to start. 

02. Ringing of bells is symbolic of invoking the divinity in the place of worship, and virtuous and noble thoughts will get into our heart and house.  Driven out are the evil and demonic forces that carry the stamp of negativity in us. So, we get clarity and get rid of  hopelessness.  

03. Derived from the  Sanskrit word Ghanta (meaning sound), the Temple bell is fundamentally  made out of bronze, magnesium and other metals. That the temple bells are unique and different from other bells is true. The composition of temple bells is not an ordinary one. It is an alloy of various metals mixed in a particular proportion. Metals  cadmium, lead, copper, zinc, nickel, chromium and manganese also go into the alloy.

04. According to the temple Agama Sastra, the bell should be made of 5 metals - copper, silver, gold, iron and brass and they refer to  as Panchabootha - five  essential elements of the earth. 
Depending on the words in the mantra being chanted the bell should be sounded 8, 16, 24, and 32 times,

05. As mentioned before, the right mixing of every element used in bell-makingis essential and it  is where the right technical expertise lies.

06. Rgardless of size, the bell has a hollow interior and from the centre hangs a piece of metal (clapper)  which strikes the metallic side of the hollow part and creates the sound. The space between the hollow vessel and the metallic rod is important in bell making and the quality of sound depends on the metallic composition and the configuration of the bell, including the diameter of the bell and the size of striking rod at the center.  

Puja bell with nandi (bull) srisamayapurathaltempleneeds.com
Hand bell with nandi (bull) currieupholstery.com
07. According to Sanskrit Literature,  there are many types of bells such as Kansyaghanta, tala, ghatika, jayaghantika, kshudraghanta and karma, each one is for a specific purpose.  

08. The bell  with a handle in the shape of Vajra is called  Vajraghanta. In the  Buddhist monastery/temple, the hand bell has a Stupa shaped handle  and it is widely used for for prayers.

09. In Vaishnava temples, the hand bell carries the image of Sangu and Chakra or Garuda or Hanuman at the top end of the handle. On the other hand, in Shaivite temples, the same hand bell carries the image of a small Nandi (rishabam) atop the handle. 
Vaishnava hand bell for puja. exoticindiaart.com
10. Perhaps, it is pertinent know why temple bells are rung at the appropriate time. This is to announce the time (kalam)  of the Puja , hence the bell is rung right before the beginning of the Puja to get the attention of the devotees on the temple premises and surrounding streets.

11. The sound of the temple bell in the early morning   wakes you up and prepares you for the ensuing puja protocol. 

12. The other purpose of sounding bell is to welcome the God and ask for his gracious presence throughout the Pooja at the temple. 

13. The bell is  being continuously struck when puja is on - during anointing,  decoration of the idol with fresh flowers, sandal paste, jewels, etc and when aarti is done before the deity.  This bell is being struck to bring in  the devotees to the prayer hall and to prevent distractions. 
 
14. Further, the continuous sound from the bell creates a divine ambiance in the already-sanctified place and now our mind is automatically preoccupied with devotion. It is fully focused on the God in the sanctum during the puja ritual as other external sounds get drowned by the continuous sound from the temple bell. Consequently our concentration on the God and prayer won't be disturbed during the puja time. 

15. Yet another reason is such temple bell sound creates positive energy on the temple premises as well as among the visiting devotees. Some bells can produce the long strains of the sound OM(Pranava mantra).

16. The bells are  made to produce such a distinct sound that it promotes proper functioning of both sides of the brain - right and left hemispheres in unison.  

17. The belief is that once the sound from the bell is produced the minute sharp sonic vibrations (harmonics) last for  some seconds in echo mode. The sound, it is said, is good enough to reach the  seven healing centres or chakras in your body, producing positive vibe.  

18. Yet another interesting fact is the moment bell is rung and you hear the sound, the brain becomes bereft of other unwanted thoughts. In other words, the brain is emptied of all irrelevant thoughts. Consequently, the devotee prays to God with intense concentration. Now, he is in a trance-like situation, draining out the unwanted thoughts. It subtly increases his concentration power.

19. With respect to hand bells, the body of the bell represents time or anantha; the tongue (clapper) of the bell represents Goddess of wisdom Saraswati, and the handle represents the prana sakthi. It symbolically represents Nandi, Chakra, Garuda or Hanuman

20. So simply, when the temple bell rings, we  detach ouselves from the materialistic world to enter the world of divinity and spiritual awareness that is everlasting. Chanting mantras has an added advantage. 





Koodal Azhagar (Vishnu) Perumal Temple, Madurai, TN

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Koodal Azhagar Perumal temple, Madurai. 3.bp.blogspot.com
Considered as one of the 108 Divya Desham shrines dedicated to Lord Vishnu and glorified  in the the Divya Prabhandam, the  early medieval Tamil canon of the Tamil Azhwar saints from the 6th–9th centuries, Koodal Azhagar Perumal Temple is popular one  and  is located near  the  Periyar Bus stand and Madurai Railway station. It is just 500 meters away fom the famous Meenakshi temple. Here, the lord's main consort is Maduravalli thayar (lakshmi). Koodal is the ancient name of Madurai City as recorded in Sangam literature. and it  also  means joint or junction. it was the place where the  eminent Tamil scholars used to meet for literary discussion). Madurai is a later legendary name meaning sweet or beautiful. 

The 5 tiered gopuram (125 feet tall) forms the main entrance gate of this temple. The temple was built by Pandya rulers and  later by the Vijayanagara rulers. Madurai Nayaks made additional contribution to the  temple structure. The latter rulers built pillared hall (mantap) during the 16th century.  The Dwajasthambam (flag staff) mantap and the hall before the Hema Pushkarani were onstructed by the Madurai  Nayaks. 

When  the famous celestial wedding (Meenakshi Thirukalyanam) was fixed between Goddess Meenakshi and Lord Sundareswar  (Lord Shiva), it was Lord Kallazhagar  who gave his sister as kannika dhanam. Because of flood in the Vaigai river Vishnu was unable to attend the wedding and, however, the Kannika Dhanam took place at the auspicious hours with  the help of Koodal Azhagar Perumal. 

Koodal Azhagar Perumal temple, Madurai. 3.bp.blogspot.com
The granite idol of Koodal Azhagar Perumal in seating posture is a big one - 6 feet tall  and here his consorts are  Sridevi and Boodevi.  The unique feature of this temple is  the Ashtaanga Vimanam (tower above the Sanctum sanctorum in a Hindu temple) is a main feature of this temple.   At  Thirukostiyur, the sanctum sanctorums (srikovils) are seen one above the another.   Lord Surya Narayanan is in a standing posture in the first tier Garbagraha and in the second tier Garbagraha  Lord Ksheerabdir Perumal is in the reclining posture - Ananathasayanam. There are beautiful wall paintings inside the Ashtanga vimanam. A rare  feature of this temple is the installation of Navagrahas at the right hand corner of the temple

An interesting feature worthy of note is that here you can  see Vishnu in three postures - standing, sitting and reclining; all under the same vimanam. Here goddess Maduravalli thayar is in Padmasana (sitting) posture and she is believed to  be Padhi Thanda Pathni ( meaning one who does not leave the confines of the her abode - garbagraha).


The temple follows the traditions of the Thenkalai sect of Vaishnavites and that of  Vaikasana aagama. In modern times, the temple priests perform the pooja (rituals) during festivals and on a daily basis. The temple rituals are performed six times a day (Aarukala Puja).

It is said that Lord Azhagar gave darshan to the sounakas, Brighurishi and Periazhwar, a high priest in the Vatapatra Saayi temple at Srivilliputtur. His original name was `Vishnuchitta', a scholar in Vaishnavism  and took pleasure in doing Kainkarya to the lord. Sri Vallabha Deva was then  ruler in the Pandyan kingdom with  Madurai as his capital. He had a very devoted minister and priest called Selva Nambi. Once a satsangh was held at the request of  a Pandya ruler. Periyazwar won the battle of wits and got a bag of gold coins with which he built the Srivilliputur temple. When he got the honor from the Pandya ruler Lord Vishnu himself blessed Periazhawar. 
Saint Periazhwar at Koodal Azhagar perumal temple, Madurai  anudinam.org
The important temple festival is the fourteen day annual Brahmotsavam during the Tamil month of Vaikasi (May - June). The Urchavar  images of the main  temple  deities are brought in a chariot round the streets of the temple in various mounts during all the fourteen days. The Ther Ootam or ratha festival attracts  people in thousands.
Tit-bits

srimad-azhagiya singar-mangalasasanam-at-koodal-azhagar-temple anudinam.org
On July 16th, 2013, HH 46th Azhagiyasingar, Srimathe Srivan Sathakopa Sri Ranganatha Yatindra Mahadesikan, did mangalasasanam at Koodal Azhagar Temple in Madurai. Earlier on the 14th of July, Srimad Azhagiyasingar performed Sethu Samudra Snanam in the morning at Thiruppullani, followed by mangalasasanam in the evening
https://www.thehindu.com/mp/2004/09/06/stories/2004090601960400.html
https://en.wikipedia.org/wiki/Koodal_Azhagar_templ


https://www.srikri.com/2015/02/madurai-koodal-azhagar-perumal-and.html?

Mind-blowing Sun Temple, Modhera, Gujarat - sermon in stone

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Sun Temple, Modhera,Gujarat. Kund. modhera.blogspot.com
Gudha mantap, Sun Temple, Modheragujarattourism.com
Situated on the bank of the river Pushpavati, the Sun temple at Modhera village of Mehsana district, Gujarat was built after 1026-27 CE during the reign of Bhima I of the Chaulukya dynasty. This  Sun temple is dedicated to the Solar deity  amd as it is a protected monument of national importance, being managed by the Archaeological Survey of India ASI. The temple  is known locally as Sita ni Chauri and Ramkund worship What is so special about this place? It is a huge temple complex known for artistic beauty and workmanship. Just like Virupakshi Veebadra temple, Madurai Meenakshi Amman temple or Nellaiappar temple of Tamil Nadu, it is a repository of beautiful sculptures and ornate structure; simply a serman in stone. The remains of this ancient Sun Temple at Modhera draw hundreds of tourists, to this village 30 km south of Patan, near Ahmedabad.  Modhera village  is 25 km from Mehsana and 106 km from Ahmedabad.  The main deity Surya is east facing and sandstone is the main material used in this breath-taking old temple.
Tank and sun temple at Modheragujarat tourism.com
sun temple at Modherahistoricaltimeofindia.blogspot.com
Though in its ruined state, the sun temple at Modhera is quite impressive but no worship  is offered here now There is no shikara/tower or gopuram either.

It is to be noted that the main proper shrine of the Sun Temple was constructed during 1024-25 when  Bhima I of Chaulukya dynasty was the ruler. When Mahmud of Ghazni  raided Bhima's kingdom he made a vein attempt to seize the kingdom of Modera,  Historian  A. K. Majumdar is of the opinion that the Sun Temple, it is likely, was built to commemorate this defence. The inscription "Vikram Samvat 1083", corresponding to  1026-1027 CE upside down carelessly made in Devnagari suggests possible  destruction and reconstruction of the cella. As for the kunda (tank) with its corner shrines, it was  built earlier in the beginning of the 11th century. The inscription mentioned above is presumably the date of destruction by Ghazni. King Bhima, having  returned to the power built the temple proper, the miniature and the niche shrines in the tank shortly after 1026 CE. The dancing hall came up during the rule of of Karna in the third quarter of  the 12th century along with the gateways, the porch of the temple proper and the door frames of the temple and the cella.

Architecture of this temple is in Chaulukya style. Built in Maru-Gurjara  the temple complex is characteristic of  three axially aligned components as normally one will find at many Hindu temples. They are, as mentioned earlier:  the shrine proper (garbagriha) in a hall (Gudha Mandapa), the outer or assembly hall (Sabha Mandapa or Rangamandapa) and asacred reservoir (kunda). The temple also has a pradakshina patha around the sanctum  and a sabha mandap in front.

The distinctive feature is the assembly hall is not linked with the sanctum (garbagriha, rather it is a separate structure; however, both are on the same platform and built on a paved platform whose plinth is an inverted lotus-shaped.  Their roofs, it is believed, collapsed long ago, and constructed with a different plan with a diameter of 15'.9''

 01. The Gudha Mandapa:  It is divided into  a hall and garbagriha, has a dimension of 51 feet 9 inches by 25 feet 8 inches. Both are rectangular in plan having  projections  in the entrance  and on the outer walls; the latter have perforated windows on each side and the  windows (stone screens)  in the the northern part are in ruins and the southern parts  are missing. 
Modhera sun temple: Gudha mandapa/en.wikipedia.org
Modhera Sun temple. Reliefs on Gudha Mandap.en.wikipedia.org
About Garbagrihathe square-shaped Srikovil - sanctum measures 11 feet on one side. There are two cells  - upper and lower at different levels.  The collapsed upper cell once had the presiding deity. The seat of image is now a pit. The lower cell was probably used for storage. Pradakshina marga (corresponding to the  Prakara of South Indian temples) is formed by the passage between the walls of garbagriha and the outer walls of Gudha Mandapa. The roof over the passage has stones slabs carved with rosettes. The Shikhara over it  is missing. 
sun temple at Modhera, Gudha mantap historicaltimeofindia.blogspot.com
The walls inside the shrine are plain and  devoid of decoration unlike the decorated outer wall. The doorway is an interesting one with carved figures of seated Surya in panels surrounded by dancers and amorous couples. It is very  sad that beautiful  carved images are heavily damaged so is the ornate door.  The special feature about the  sanctum is that the first rays of the Sun at dawn bathe the  image of main deity - Surya during solar-equinox days  and on summer solstice days; at noon, the sun shines directly above the temple and does not cast a shadow.

Gudha mandapa has base-mouldings.  The outer walls of shrine  are  richly  decorated. The base and walls of the shrine consist of  several stretches with unique carvings. The pitha or adhisthana, is made of  two square members. There is an inverted lotus like moulding called padma or padmaka. This is followed by  several bands of mouldings. The  broad band, patti is carved with elephants (gajathara). The following band narathara has figures of men in different attitudes.

Mandovara or wall mouldings have several decorated bands, starting with  kumbha, a pitcher. There are panels decorated with  figures of gods but the figures of Surya are placed  more prominently than others as the temple is dedicated to him. Other panels are decorated with dancers and other figures.

 The well-carved figure of Surya is within  three niches of shrine proper as well as on the each side of three windows in the outer wall of Gudha mandapa. The eye-catching feature is the figures of Surya  in standing position with two arms holding lotuses and driven by seven horses. There are 12 niches on the walls, bringing out the different  aspects of Surya in each month. Other figures include eight Dikpals (Dwarapalaks: guards at the gate), Vishwakarma, Varuna, Agni, Ganesha, Saraswati. This is followed by shikhara which no longer exist. The Vimana possesses  horizontal geometrical and figurative bands  rising to create the Mount Meru-like shikhara. 

Mandapa
The Mandap- hall has a big dome and is  supported by eight principal pillars below arranged in an octagon, four pillars in front of shrine proper and two each in the recesses of windows and door.

02. Sabha mandapa: Sabha Mandapa also called Rangamandapa, is actually an assembly hall or dancing hall with rows of pillars opening entrance on each side diagonally. The  exterior is extensively carved and has a series of recessed corners giving impression of the star like plan of it. There are 52 intricately carved pillars in the hall.


Sabhamandapa with ornate  pillars and exterior en.wikipedia.org
Modhera sun temple. Sabha mandapa,annotation of exterior mouldings,wikipedia 
About base mouldings, the pitha here  is almost similar to the Gudha mandapa but smaller in size because two courses of fillets are omitted. The richly carved Padma  with floral ornamentation is impressive.

Wall mouldings here  have fine figures of dancers and gods known as rajasena. The  is followed by   sort of bands  decorated with large panels of gods, goddesses and floral designs. There are erotic figures on it interrupted by rail-patterns.

Ceiling and toranaenhance the beauty of this temple. The Pyramidal roof  longer exists. Inside, the walnut-shaped ceiling has tiers with numerous floral girdles. It is 23 feet high and  is supported by pillars arranged in an octagon. These pillars have stilts which in turn support the lintels. 
The interesting feature is the Torana or the decorated cusped arches arising  from the lower brackets of the pillars and touching the lintels in middle. There are semicircular and triangular  arches. The lower brackets have makara; hence the name  makara-torana while decoration gives the name - chitra-torana.
Modhera sun temple.Sabha mantapa Long& short pillars, semicircular &triangular arches
Pillars of Kirti-torana and steps leading to kunda ,en.wikipedia.org
Pilars of Kirti-torana and steps leading to kunda are equally interesting. There are two types of pillars both  short and tall in the Sabhamandapa and Gudhamandapa. The short pillars rest on walls and supports the roof whereas the tall ones  rise from the floor and give better support to the load-bearing structure. The square part of the short pillrs have floral designs. Following pillrs is the shaft which is  first decorated with standing figures, mostly dancers, on all eight faces enclosed in ringed pilasters. This followed by a band consisting of men and beasts and later human. The shaft becomes circular and has three or four rows of warriors.  

Iconography here is well depicted. The panels on the Gudha mandapa are  decorated with Surya, the main deity of this temple. These images wears peculiar West Asian (Persian) boots and belt as in the Dakshinaarka temple at Gaya!!  The other corners and niches are decorated with figures of Shiva and Vishnu in various forms, Brahma, Nāga and goddesses. The small flat ceilings and lintels of sabhamandapa has depictions from various episodes of the great epics like  like the Ramayana.

Kirti-torana  was the triumphant arch, in front of sabhamandapa. The pediment and torana do not  exist but  for two pillars. The moulding and decoration are similar to those on the walls of sabhamandapa and pillars.  There were two more kirti-torana on each side of the kunda of which only one exists without upper part.

Kunda is actually a  reservoir or water tank often referred to as  Ramakunda or Suryakunda. The reservoir, rectangular in shape, is accessed through the flight of steps through kirti-torana. The main entrance is on the west side.  It measures 176 feet from north to south and 120 feet from east to west.  Paved with stones all around in a particular geometric pattern,  there are four terraces and recessed steps to descend to reach the bottom of the tank.  There are steps to reach from one terrace to another  terrace. The steps are rectangular or square  shaped except the first step of each flight of steps which is semicircular.  There are several miniature shrines and niches in the front of terrace-wall  and they carry the images of gods including many Vaishnavite deities and goddesses such as Shitala. These miniature shrines adorn the steps of the tank - which itself is an art gallery.
Modhera: Massive pillars leading to the stepped tank outside the temple.en.wikipedia.org.
The stepwell on the west of Kunda has one entrance and two pavilion-towers.  Moderately ornamented, the door-frame has lotus and leaves and the ruchaka type pilasters suggesting possible 11th century age.  However, the  small mandapa above the ground level located on the second kuta of step well is suggestive of 10th century.Modhera dance festival is a great event here and this place comes alive during that time.  An annual three-day dance festival known as 'Uttarardha Mahotsav'at the temple during the third week of January, following the festival of Uttarayan  attracts lots of people. It is arranged by the Tourism Corporation of Gujarat. The objective is to present classical dance forms and recreate  an atmosphere quite similar to the one under which   they were originally presented. The added advantage is the sun temple and the ambiance here provide a matching  backdrop for the exhibition of performing arts.
Tit-bits:
When in 1026 CE, the Sun temple was built. during the same period or just prior, the Jain temples at Mount Abu by Vimal Shah, the Rudra Mahal temple at Siddhapur , the Somnath temple at Somnath, Patan came up. Interestingly, the grand Brihadeeswarar temple at Thanjavur, Tamil Nadu was built by Rajarajan much  earlier in 1010 AD.


http://templenet.com/Western/modhera.html
https://en.wikipedia.org/wiki/Sun_Temple%2C_Modhera

The Sé Cathedral of St. Katherine in Old Goa - What is so special about it?

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 cathedral of old Goa,dedicated to st.Catherine.  goa-tourism.com
Largest in Goa & Asia: Sé cathedral of old Goa flickr.com
The small State of Goa has many historical and beautiful churches built during the Portuguese rule in that region. Some of them are quite artistically quite inspiring. Among them,  cathedral of old Goa is impressive is a great destination of tourists.
King Dom Sebastião (1557-78) .wikimedia.org
e church in Asia, the  Cathedral or  Cathedral of St. Katherine, the most  ancient and celebrated religious buildings of old Goa, was commissioned by the Portuguese Viceroy, Redondo/George Cabral  and he wanted it to be "a grandiose church worthy of the wealth, power and fame of the Portuguese who dominated the seas from the Atlantic to the Pacific". This magnificent 16th century  Roman Catholic  Church built during the Portuguese rule in Goa is dedicated to St. Catherine of Alexandria on whose feast day in 1510 Alfonso Albuquerque defeated the Muslim army and took possession of the city of Goa. Hence it is also known as St. Catherine's' Cathedral.  Though commenced in 1562, for various reasons, apparently unstable political situation prevailing then, the cathedral was not completed until 1652 when the altars were finished.  It is an excellent example of European Renaissance architecture; the interior has Corinthian  style of architecture and it  boasts of several chapels and a total of 15 altars around the walls, seldom found in other churches. The  fully finished building  is bigger than any of the churches in Portugal itself.


 cathedral of old Goaflickr.com
It was during the rule of of King Dom Sebastião (1557-78) 
the construction of this imposing structure had begun in earnest in 1562  and later completed in 1619. As mentioned above,
the  main altars did not get ready  until the year 1652. However, the consecration of the cathedral was done in 1640. It is said the expenses were met by the Royal Treasury out of the proceeds of the sale of the Crown's property and it was built for the Dominicans.


 cathedral of old Goa remotetraveler.com
The  building built in Portuguese-Gothic in style with a Tuscan exterior and Corinthian interior  stands to the west of the great square called Terreiro de Sabaio and has its façade turned to the east. The church is 250 ft in length and 181 ft in breath. The frontispiece stands 115 ft high. It has a fine  courtyard that can be accessed by a flight of steps. 

The  cathedral originally had two tall towers on either side at the front, but the one on the south side collapsed in 1776. Since the loss of  Bell tower. it has not been rebuilt, and surprisingly, this cathedral with plain exterior  has a unique appearance in the Tuscan tradition and it is quite catchy.  Yet another interesting feature is this cathedral has has five bells. The surviving  tower houses a famous bell, believed to be  the largest in Goa and is often referred to as 'Golden Bell'  owing to its rich and distinct tone which has been immortalized in a Portuguese poem. As for the main altar, it is dedicated to St. Catherine of Alexandria, and has old paintings on either side of it displaying various  scenes from her life and martyrdom. The Saint was beheaded in Alexandria and among the images here are those showing her awaiting execution and being carried to Mount Sinai by angels


 cathedral of old Goa and ASI. okaso.in
 Built on a raised plinth of laterite, covered over with lime plaster, the cathedral has a  a long nave, two aisles and a transept.  The nave is barrel-vaulted while the crossing is rib-vaulted. Massive pillars support the vault in the nave and the choir, while the chapels on either side are separated by internal defences. The building is oblong in plan but has a cruciform layout in the interior. A bell tower is located to the southern side of the façade.

 cathedral of old Goa, travel.sygic.com
The  front main entrance has Corinthian columns on plinths supporting a pediment containing an inscription in Latin  mentioning that, in 1562, in the reign of King Dom Sebastiao, this Cathedral was ordered to be erected and later rulers  continued the same at the cost of the Royal Treasury.

The notable feature is there are four chapels on either side of the nave, two of which have perforated wooden screens across the entrance. The screens are so beautiful, its workmanship is just amazing. Of these two screened chapels, the outstanding Chapel of the Blessed Sacrament has a nicely  gilded and beautifully decorated wall and ceiling as opposed to the sober look of the cathedral's interior.
Largest in Goa & Asia: Sé cathedral of old Goa alamy.com
On the right of the nave, is the other screened chapel, the Chapel of the Cross of Miracles. It is said a vision of Christ is said to have appeared in 1919 on this huge, plain, cross. Towering above the main altar is the huge gilded reredos. The six panels are carved with scenes from the life of St Catherine. .
There are small  statuettes of St Francis Xavier and St Ignatius Loyola  inset into the main pillars supporting the choir   The chamber to the right, contains  the baptismal font made in 1532, apparently brought from the old Cathedral. 
St Francis Xavier is said to have baptized thousands of Goan converts using this font. A large painting of St. Christopher is hung beneath the choir.

The four chapels are to the left of the entrance dedicated to Our Lady of Virtues, St. Sebastian, the Blessed Sacrament and Our Lady of Life. The four chapels to the right are  dedicated to St. Anthony, St. Bernard, the Cross of Miracles and the Holy Ghost.

There are two wooden pulpits in the nave  projecting from two columns on the right. There are are six altars in the transept, three on either side of the main altar. The altars on the right side are those of St. Anna, Our Lady of Dolores and St. Peter, while those on the left are those of Our Lady of Sorrows, Our Lady of Three Necessities and Our Lady of Hope.

The arches in the  altars are decorated with paintings depicting scenes from the lives of the saints. The wooden statues of St. Paul and St. Peter are kept  in the niche on either side of the nave.

 There is an 18th century organ kept in a projecting gallary  near the altar in the nave. There are also  seats for the canon and a throne for the archbishop in the nave. Yet another feature is an old richly carved  ebony stand, which was originally in the Church of St. Francis of Assisi. The  church is modelled after St. Peter's Church in Rome as it is revealed by the presence of vaulted structure with gilded altar in the  sacristy.

The adjoining conventis turned in to an Archaeological Museum and is open to the public. Just behind the cathedral lies a two storied edifice, the Palace of the Archbishop, which is no longer in use. The Franciscan church lies to the the west of the cathedral. Archdiocese of Goa and Daman is taking care of the administration.  It is a UNESCO world Heritage Site. 

http://goatourism.gov.in/destinations/churches/134-se-cathedral
https://en.wikipedia.org/wiki/Se_Cathedral

Captivating Teli Ka Mandir, Gwalior Fort, MP - a remarkable temple!!

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One of the four entrances to theTeli ka  temple with defaced sculpture,En.wikipedia
Side view of the Teli ka Mandir, Gwalior. en.wikipedia.org
Completed in the 8th or 9th-century Teli ka Mandir, also known as Telika Temple, is a Hindu temple.  Located within the Gwalior Fort complex  in Madhya Pradesh, India, this old  temple dedicated to Vishnu, Shiva and Matrikas.
Teli ka Mandir, Gwalior.fort, MP. tripoto.com
It has been a tradition among the Hindu temple to have a square plan for the sanctum - garbagriha. But, here the sanctum has a rectangular plan, quite  an unusual feature for a Hindu temple. The striking feature is the integration of  the Nagara style of architecture and the Valabhi prasada. So, the overall appearance looks like the Dravidian wagon-vault topped gopuram superstructure. However, the Pratihara-Gopagiri style prevalent in the northern region is being followed here. 
Fort complex Gwalior. Teli ka Mandir  rmurrayfoote.com
This temple inside the fort complex is close to historic Hindu and Jain temples from the medieval era, as well the major group of Vaishnavism, Shaivism and Shaktism temples. Mention may be made of  Bateshwar Temples near Morena along with dozens of standing temples and the ruins of over 100 small pancharatha-style temples. Also closely located are temple of great antiquity - the Naresar group with 22 temples  and the Mahua group of temples most of which are dated back to between the 6th and 10th century. These unique temples bring out the variations in the Nagara style of Hindu architecture as well as the incorporation of f Vastu mandala symmetry principles in a unique way. 
Teli ka  templeGwalior windhorsetours.com
The Telika Mandir is  built on a high point  and it stands out from different locations within the fort.  According to early  inscriptions the site where  the Teli ka Mandir and other historic temples  are located used to be known as Gopagiri.
Gate. Teli ka temple of Gwalior. en.wikipedia.org
Detailed investigations carried out on  paleography, art-style, architectural design and small inscriptions found within the temple premises  point out the temple and others were built between the 8th and 9th centuries.  Many temple historians like Michael Meister,  George Michel and  Bharne and Krusche  come up with different dates for the temple; the former suggested 750 CE whereas Bharne and Krusche put the date of construction between 700 and 750 CE.  George Mitchell mentioned that it was completed by the 9th century.  Yet another historian Allen suggested 8th century.  Indian historian  Bajpai is of the view that  the temple might have come up during the reign of the Gurjara-Pratihara Mihira Bhoja.
This beautiful temple and others were  badly damaged during the mad  raids by Muslim army of Qutb-ud-din Aibak and his successor Iltutmish in 1232 CE  in the fort following a jauhar. Evidences point out  parts of the ruins and fragments were  then used to build a mosque nearby. However, centuries later, the mosque was in turn destroyed by Hindu Maratha army men. 

Subsequently the damaged temple was restored by the Hindus after the desecration by Iltutmish forces. The interesting feature of this old temple is that it had close links with all three major traditions of Hinduism: Shaivism, Vaishnavism and Shaktism as revealed by the inscriptions in the temple. One of inscriptions mentions about the  hymn on Goddess Durga Devi. The relief work includes a prominent Garuda, the vahana of Vishnu. Inside the temple is a Shiva linga.
Sculptures near Teli ka Mandir, Gwalior Fort.en.wikipedia.org
Thanks to the Scottish military officer one Major Keith of the Royal Scots Regiment stationed in Gwalior who, between 1881 and 1883 took major initiative to repair this beautiful temple. Since the Muslim invasion, the temple had been in ruins  in the 19th century. 

The name of temple means  Oilman's Temple, but the origin of the name is a contentious matter. Local folklore suggested that it was  built by people from oil merchant caste  and not from either  kings, the royal class or the priestly class. There are no records to corraborate it. 
The sanctum - srikovil of Teli ka mandir with a rectangle plan is on a jagati platform that is a square of 60 feet (18 m).It has a large kapili projecting portico of about 11 feet (3.4 m) towards the east. The tower (Gopuram)  rises above the rectangular sanctum to a height of 80 feet (24 m) capped by  a barrel-vault shaped cap of 30 feet (9.1 m), its length  being perpendicular to that of the sanctum, that reminds of  one of South Indian gopurams. The  amalaka, kalasha and others atop are missing and might have been lost during invasions.  There are numerous niches on the wall for statues, but  are empty now and show signs of damage. The niches are topped by tall pediments. The outer dimensions of the sanctum are 60 x 40 feet.  
The ornate doorway into the temple is a huge  one- 35 feet (11 m) high. Above the doorway is a relief work of Garuda, the vahana of Vishnu. Inside, there is another doorway above which is a Ganesha relief.  In the sanctum one can find the Lingam and nandi.  At the temple entrance, the panels have several inscriptions suggesting an age of 10th to 15th century. The latter inscriptions point out  that the temple was a Shiva shrine by the 15th century. One of the inscriptions discovered is a metrical hymn about Durga, and it suggests a Shakta tradition influence. The mandapa here has no covered roof, however thare is a prakara that  has four entrances, one from each cardinal direction which a devotee can use to enter the temple for a darshanam.

The banded doorway that can be reached through a flight of stairs has  beautiful sculptures of river goddesses Ganga and Yamuna, each with a boy and a girl on the lower part. Above them are found  amorous couples in various stages of courtship and intimacy (mithuna). The outer and inner doorways as in many Tamil Nadu temples have both male and female carrying weapons and a kind expression of welcome, and possibly symbolizing the theology in Shaiva and Shakta traditions.  The doorway leads to the sanctum sanctorum or garbha griha. There is a decorative sculpture of Garuda at the entrance to the temple. The temple's Valabhi shikara  is similar to the gopuram of Dravidian temples and it stands on a Nagara base. The temple's outer walls have been extensively carved.

About the temple Teli ka Mandir the following points need to be taken into account: 
01. This mandir is unusual, considering its complex design that has a mix of Dravidian temple architecture, Buddhist architecture,  Nagara style design and that of Gupta period. 

02. The plan of the garbagriha - sanctum is rectangular - an unusual one unlike the square one.

03. The temple was Vishnu temple initially and later became a Shiva temple. 

04. Initially, it started out as a Sakthi shrine (the Matrikas (mother goddesses).

05. Some historians argu that the Dravidian style of design is more due to collaboration among the members of pan-Indian guild, rather than the influence of south Indian style.  That the post-colonial era studies suggest  similar ruined barrel-vault capped historic temples in many places in north and east India, including those in Odisha may lend support to this view. 

06. The distinct  keel-vault details of this temple suggest that the idea is  markedly a different expressions never tried before, rather than a copy.
Teli Ka Mandir is an architectural splendor that will never disappoint you.

https://en.wikipedia.org/wiki/Teli_ka_Mandir

Champaran Satyagraha movemement, Motihari - where Gandhi became the Mahatma!!

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youtube.com
The Champaran Satyagraha of 1917lideshare.net
It was here in Champaran District of Bihar Mahatma Gandhi launched the Champaran Satyagraha on April 10, 1917 against the British Raj  to fight for the legitimate  rights of farmers who were forced to undertake indigo cultivation.  The word Satyagraha was used for the first time in Anti-Rowlatt Act agitation. It was at the same place the tranfrmation from Mohandas Gandhi to Mahatma had begun!!
Champaran_Satyagrahapixshark.com
This Indigo was widely  used to make dye, and for the British it was a  good money-spinning business as the mark-up  was quite attractive. However, their Indigo business ran into rough weather  when the Germans, for the first time, introduced a cheaper and better quality artificial  product. Obviously, the demand for the India-made Indigo came down drastically. This very much affected the Indian farmers also  as they had to pay high rent on the land being cultivated by them.  In the ensuing WWI. the business scenario of Indigo changed as  the German dye was not available on the market. The British got a break-through and decided to take up the Indigo production again as it was a profitable one. Being greedy, as they were, they forced the Indian farmers  to go for Indigo cultivation on part of their land (in 3/20 part of a land)  in accordance with their lease agreement - a condition of their tenancy. Their compulsion  created much anger and resentment among the Indian farmers. The farmers were poorly compensated for the Indigo crops raised by them. If refused to cultivate, they would be intimidated and forced to pay higher taxation.  The 'White’ farmers who had settled in the area used what were called kothis (bungalows) as  headquarters  specifically to control Indigo cultivation. Each kothi had a British owner with a group of workers, supported by the local police and hundreds of acres of land in their possession. The british landlords ran the business with the help of their agents called Gumastha. yet another hardship was during Indigo offseason, the farmers had no rights to raise any other crops.  
Mahatma Gandhi, vedology.blogspot.com
Champaran district became a field-testing ground for Gandhiji and it was here roughly 101 years and five months ago in April, 1917, he put to test the viability of the  most potent anti-imperialist tool of Satyagraha or non-cooperation. It was this Satyagraha which immensely contributed to Gandhi, becoming the Mahatma in later years . Gandhiji  organised it along with  Braj Kishore Prasad, Rajendra Prasad, Anugrah Narayan Sinha Ramnavmi Prasad, and others including J. B. Kripalani. In the later years of freedom struggle,  Satyagraha or non-violent resistance to an unjust and oppressive regime,  became a sort of antidote for the British  imperialism in the last century. Gandhiji availed himself of this opportunity and tried  his tirades against the British  by organizing non-cooperation movement on a large scale. Champaran, with a good cover of  forests, mango orchards and productive agricultural land provided  a good backdrop for Gandhiji.  

One Raj Kumar Shukla was instrumental in  turning Mahatma Gandhi from man to legend and Champaran District became the right platform to popularize his disobedience movement against British Bobs.  Ghandhiji's motivation and emotional appeal  had an impact on the psyche of the Indians who were on iron fritters. There  were also rumours thick in the air that  that Gandiji might attain satinwood and carry a Dhanda (a thin pole) in one hand. No doubt, in the coming years he earned the appellation ''Mahatma'' 

 It is essential to bring out an important fact that Raj Kumar Shukla was the person who impressed on Gandhiji  to visit Champaran and to see for himself  how the British were forcing the Indian farmers to cultivate Indigo so that they could reap the profits by throwing crumb for the cultivators.  He also became well-known because of his association with Gandhiji during   Champaran Satyagraha. It became the first experiment, using Satyagraha or non-cooperation as an effective tool to subdue the abrasive attitude of the British.  Gandhi himself admitted in his autobiography — ''The Story of My Experiments with Truth''- Champaran in north Bihar, bordering Nepal on one side and eastern Uttar Pradesh on the other, is  a geographical area which he had never heard of before; nor had he visited this place earlier as part of his campaign against the British.  

The non-violent resistance shook the basic foundation of the unjust British rule and their immoral attitude to stay in a country where the people hated them and wanted them to  pack off as early as possible. The same  Champaran  experiment was within months replicated in Kheda in Gujarat in 1918 and elsewhere in the country and thereafter throughout the freedom struggle.


Only last year in April 2017, 100 year centenary celebration  of Satyagraha by Gandhiji  was held in  Motihari against the British Indigo planters  and the state function was presided over by the Indian PM Narendra Modi.  The PM recalled the persistent efforts made by Raj Kumar Sukla to bring Gandhiji on the scene to find a solution for the exploitation of Indian farmers by the British Raj in the rural areas of Bihar.   Gandhiji too mentioned in his book My Experiments with Truth, “This illiterate but determined farmer won my heart,” Only upon his urge, Gandhiji felt  the pulse of the exploited peasants and take remedial measures.

Gandhiji came to this place with his well-known lieutenants Rajendra Prasad, Anugrah Narayan Sinha, JB Kripalani and others to oppose the injustice done to the farmers under the Tinkathia  system and other cess and taxes imposed by the then Government. The exploitative Tinkathia system was a suicidal one where-in farmers had been forced to plant Indigo in a part of their land (in 3/20 part of a land) compulsorily for almost 60 years. They had to do everything  right from cleaning the plant which is quite consuming, drying  it  and then finally packing it for  export to the industrialised Europe. It was a sort of forced labor and no wages whatsoever were paid to them. All this, was done practically for free. A disgusting and an immoral act on the part of the British; an ouright cheating of innocent farmers. The British Bobs were making money at the expense of every drop of sweat and blood from the Indian farmers. Though the farmers had protested twice earlier against this exploitative system, they were suppressed by the police.

Gandhi’s  denounciation against the British  put an end to the Tinkathia system. In the industrial west a new and cheaper coloring agent was widely used instead of Indigo and this finally ended the Indigo plantation in Champaran in 1922-23. Later sugar mills were opened by the British to keep the ‘White’ farmers happy who had settled in the area. When commercial sugarcane farming started, Indigo cultivation ended.

During his April 1917 visit to Champaran, Gandhi went ahead and built  the Bhitiharwa ashram and  ran protest rallies against the prevailing practice of untouchability. With support from his wife Kasturba,  Ghandhiji spoke about the value of education, cleanliness and good health.  He started  many basic teaching schools, imparting skills needed for making a living.  As far as Champaran is concerned, both Gandhiji and Raj Kumar Shukla, the man who brought Gandhi to Champaran, became two legendary figures. The British government tried to arrest him at Motihari under some pretext, but it fizzled out as the entire farmers's  fraternity rose against them as one man.

'Thus, this place became a launching platform for the popularity of non-cooperation movement which became quite handy in the agitation against the  Rowlatt Act. Gandhiji's sustained efforts brought about a change in the agrarian life of this district. 
https://www.dailypioneer.com/2017/columnists/when-gandhi-became-mahatma.html
https://en.wikipedia.org/wiki/Raj_Kumar_Shuklahttps://en.wikipedia.org/wiki/Champaran_Satyagrahahttps://www.indiatoday.in/india/story/modi-to-attend-champaran-satyagraha-celebrations-in-bihar-1208701-2018-04-10





Panna-meena-ka-kund - 450 year old step well, Jaipur, a nice monument

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panna-meena-ka-kund, Jaipur.trawell.in
Step wells are wells or ponds in which the water is gathered   by descending a set of steps. They may be designed as a multi-storied  structure with provisions to turn a water wheel, using bullocks  to raise the well water to the first or second floor. Commonly found in the semi-arid regions of Western India. they were built from  utilitarian point of view. The ones with impressive  embellishments of architectural significance with geometrically designed steps grab our attention. Many of them are centuries old and classified as national monuments. They go by different names like vav or vaav
bawri, bavdi, boali, etc., in the Western India. 

Step wells are of many types of storage and irrigation tanks constructed  mainly to cope with seasonal fluctuations in water availability. A fundamental  difference between step wells on the one hand, and tanks and wells on the other, is to make it easier for people to reach the ground water and to maintain and manage the well.

Ever since I heard and read about ornamental step wells of Gujarat and Rajasthan that are built in semi arid regions, my fascination for them has not yet come down. These step wells bring to light the imagination and artististic talents of the local artisans, and also their ingenuity to tackle the water scarcity problems in these parts of India where it does not rain enough. Panna Meena ka Kund/ step well is close to the famous Amber Fort and this heritage site is roughly 450 years old. Because of poor publicity about this well, it is said, less number of tourists visit this place, 

Jaipur is is a nice royal city steeped in history. The charm and beauty of the Pink  city  can be experienced  only when you make a visit to this city where the palaces and buildings are well- embellished.  Among the many attractions, Panna Meena Ka Kund also known as  Panna Mian Ki Naol is worth a visit.

panna-meena-ka-kund, Jaipur. traveltalesfromindia.in
Located close to  Anokhi Museum on Jaipur-Amer road, this beautiful  step well was built in the 16 th century to take care of the people's water needs. In those days, it was well a protected water pool -  an important  source of potable water but also a meeting place for the folks  to exchange pleasantries as well as important local news/gossips - sensational or otherwise. This beautiful Kund has a unique architecture and styling. This Kund/ step well- built by the talented craftsmen and workers, was  designed by a Brahmin.
Hindu temple near panna-meena-ka-kund, Jaipurjatinchhabra.com
One intriguing fact about this unique step well is it is impossible to use the same stairs to get down the well and then climb back, using the same stairs!! Is it not strange? . It means, the same stairs can not be used by the same person to get down and then go up. That why the steps are built either to go down or climb up only is a mystery. For the visitors,  it is a challenge to use the same stairs to climb back.  It is a great feast to our eyes to see the  zigzag geometrical patterns of symmetrical stairs and the workers would have put in lots of hard work to construct this step well whose depth is roughly equal to an eight-story high building and can be accessed by stairs.  The core of the Kund and terrace on two floors seem to be octagonal in plan. Visitors  to to this place can  have a  lovely view of the Amber Fort & Palace and mountains from here.
panna-meena-ka-kund, Jaipur. jatinchhabra.com/
The right time to visit is the Monsoon time and in the summer. In the summer, the water in the kund not only keeps the place cool but gives a wonderful and soothing experience to the visitors  who would be willing to take a respite from the searing Sun. 


Tit-bits:

Chand Baori and Rani Ki va, of course,  are amazing artistically attractive step wells.  Not far from Delhi, you can see very nice step wells in Ramgarh (near Alwar), Jhunjhunu, Dholpur.  In Gujarat, in Sihor, in Bhuj and in Patan, there are nice step wells. In Madhya Pradesh, most beautiful step well are in Chanderi .
There are beautiful step wells in places like  Neemrana, Maheswar and Mandu and also in south Rajasthan near Kota. 

http://www.beautiful-jaipur.com/place/panna-meena-ka-kund/

Gripping Safdarjung Tomb, Delhi, a nice Mogul style structure

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Inside the chamber. Tomb_of_Safdar_Jang, Delhi. en.wikipedia.org
Tomb_of_Safdar_Jang, Delhi. en.wikipedia.org

Mirza Muqim Abul Mansur Khan, popularly known as Safadarjung, was an independent ruler of Awadh as viceroy of Muhammad Shah. Being rich and powerful, when Mohd. Shah  ascended the throne of the Mogul Empire in Delhi in 1748, Safdarjung became closer to him and was made the Prime Minister (Vazir) of the empire with the title of Vazir ul-Mamalk-i-Hindustan.  It was the time when the Mogul empire was losing its glory and grip on the small kingdoms under their control. Aurangzeb was responsible for the major decline of the Mogul power that was now confined only to the north. The entire complex is under the control of the ASI. Since it is a protected monument, no prayers are allowed inside the mosque. 
Mosque close to Tomb of_Safdar_Jang, Delhi. en.wikipedia.org
Above image: Three-domed mosque within the complex to the right side of the entrance gate. Safdarjung Tomb complex, Delhi......................
Vazir Safdarjung, en.wikipedia.org
Tomb of_Safdar_Jang, Delhi. mapsofindia.com
Ceiling of the mausoleum. Tomb_of_Safdar_Jang, Delhi gettyimages.in
The ruler being a victim of the trappings that go with the royal life spent much of his time with wine, women and addiction to opium. So, Vazir usurped all powers under his control as the king was only  a figurehead.  At one point of time, the Vazir, driven by power and greed, was cruel to the Emperor's family and his bad treatment irked the  emperor  who sought the help of the Marathas to get rid of the Vazir for good. Accordingly, the  Marathas drove Safdarjung out of Delhi in 1753 and later in 1754 he died.  

Soon after Safdarjung's death, his  son Nawab Shujaud Daula requested the  Mughal Emperor to  allow him to have a  tomb built for his father in Delhi. He then built the tomb and the architect happened to be an Abyssininan. The place where the tomb stands now  is close to the historic site where in 1308 the treacherous Mongol Timur defeated the then ruler of Delhi  Mohammed Tughlaq.
Tomb_of_Safdar_Jang, Delhi. dreamstime.com
Safdarjung tomb,Delhi, alamy.com
The Safdarjung tomb is built just like any Mogul tomb with a spread of well-maintained  enclosed garden quite similar to that of the Humayun tomb.  Tagged as the last Mogul tomb-cum-garden it was completed in 1754. It is said the  slabs from the tomb of Abdul Rahim Khankhana were used in the construction of the tomb.

There is a three-domed mosque within the complex to the right side of the entrance gate. The ceiling of the mosque is  plastered, painted and well ornamented. The striking features of this tomb are Central mausoleum,  a nine fold floor plan,  a five-part facade and a large podium with a hidden stairway. The main entrance to the gate is a two storied structure and the front has an elaborate ornamentation over the plastered surfaces that are in purple color. An attractive feature is  a fine Arabic inscription on the surface and the direct translation is:  “When the hero of plain bravery departs from the transitory, may he become a resident of god’s paradise”. In the back of the structure are many rooms and a library 

 The interior part of the mausoleum is quite interesting. Upon entering through the main gate  one can have good view of  the mausoleum. The central dome which is the main part of the mausoleum is built over a terrace and measures  28 metres (92 ft) square.  The walls are built high, and red and buff colored stones  are diligently used in building  the main mausoleum.  There are eight partitions in the central chamber which is square in plan with a cenotaph in the middle. The interior of the tomb is covered with rococo plaster with decorations. Yet another interesting feature is there are four towers around the main tomb at the corners which are polygonal in shape and are provided with kiosks. There are faded  marble panels  and decorated arches. A typical feature of the Mogul style mausoleum is it houses the graves of Safadrjung and his wife in an underground chamber.

Though the façade bears close similarity with the Tajmahal the dome is more elongated and  the central part has a taller pishtaq. The four minarets at the four corners are part of the mausoleum and their elevation is at variance with those of the Taj that has towers detached and  are away from the facade of the tomb.

The architecture of the tomb is criticized as well as praised by historians and others. The primary complaint is the use of poor construction materials for the mausoleum. The color of the tomb  (red) is dull and not appealing. As for the marbles used for ornamentation, the ASI experts say it is rather ''florid''. Comparing this structure with others is not a good thing. We have to take into account the financial constraints of the rulers at that time. The Mogul's affluence became a thing of the past. The Mogul power was on the decline, hence the structure was devoid of embellishments and ornate features and the cost would have been prohibitive. However, the builder tried hard to preserve the glory and legacy of the last line of Mogul rule. In this transitory world, the Moguls were facing the sunset of their rule in the Indian subcontinent. This tomb is the last vestige of Mogul's architectural and technical brilliance.  

The walled  garden surrounding the tomb is approximately 280 metres (920 ft) long on each side and is in the Mogul charbagh garden style. The layout is in the form of four squares with wide footpaths and water tanks, which are  further subdivided into smaller squares.You may consider this one  a smaller version of the garden of the Humayun Tomb.
Tower tomb_of_Safdar_Jang,indiatravels2011.wordpress.com
The mausoleum is built on the main podium that measures 50 metres (160 ft) on each side.The high walls are made of rubble stone masonry and have recessed arches in the interior. The towers or chatris are octagonal in shape. The layout consists of four pavilions with many chambers and entrance way. The Nawab's family used to reside in these pavilions.  The pavilions have evocative names like Jangli Mahal, (Palace in the woods), Moti Mahal (Pearl Palace) and Badshah Pasand (King's favourite). There is a madarsa functioning inside the complex.

https://www.gounesco.com/safdarjungs-tomb/
https://en.wikipedia.org/wiki/Tomb_of_Safdar_Jang

http://www.indiafamousfor.com/safdarjungs-tomb.html








Historic Christ Church, Kasauli, oldest Anglican church in this region!!

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Christ church, Kasauli. tripadvisor.com.au
Kasauli hill station was first established as a summer retreat by the British army men and others for their families  in 1842  to beat the summer heat and scorching sun on the plains. Later it became a cantonment and more Europeans moved in as the weather was pleasant and congenial. It is at a height of 5960 feet and is the birth place of  Mr. Ruskin Bond. In 1904, Pasteur Institute of India was established, now it is called the Central Research Institute working in immunological research. 
Inside Christ Churchkasauliholidays.com

In  Kasauli, there are nice English styled  buildings  reminiscent of theold  English country side. As the European population grew, church services became a necessity and consequently some churches and schools came up here on a spur amidst serene and placid environs.  Christ Church and the Chapel of Lawrence School, Sanawar were built when the town had begun to develop.
Close to the town bus stand, the Christ Church  is a historic 159 year old  structure in this part standing in the midst of a grove of chestnut and fir trees. Built in the shape of a cross, the  early pioneers - mostly the British families took serious steps to have this church built. The foundation stone was laid in 1840s At the time about 30 families belonging to Protestant sect took the responsibility of running the church. In this town, it is an important landmark. In the church graveyard there are tombstones dating back to 1850s. 

Christ church, Kasauli.tripadvisor.com
Dedicated to St. Francis and St. Barnabas, this church was earlier managed by  the Church of England  and then it was known as Anglican Church. It was in the year 1970, the CNI (Churches of North India) took over the administration of this historic church. Presently the diocese of Amritsar is managing the church. For a pretty long time, this church catered to the spiritual needs of the European community and the army staying here. 
Christ church, Kasauli. flickr.com
The present structure of the church designed in the emblematic Gothic style architecture  is in the midst of pleasant environmentAn eye catching 150 year old clock is mounted on top of the church with an antique dial. Made by WH Bailey and Company Salford, Manchester, the clock has started ticking again after a long restoration process. The church has a clock tower with a sundial in the front which shows the latitude and longitude fixed on a stone structure, for measuring time in those days, is still present at the church entry. Holy services of the church were started on 24 July, 1853, by Chaplain Thomas John Edward Steel, M.A., St. John's College, Cambridge. However, the church was revered as a holy place by Authority of the Bishop of Calcutta in 1857.  Designed by Rev William John Parker in 1850, it was completed a year later.

Tourists and visitors to this hill station never fail to visit this old Christian place of worship. It is set on the Upper Mall, Kasauli  and the location  and view of the surrounding areas is just breath-taking.  The Protestant Christ Church, better known as the Anglican Church or The Church of England located on the Upper Mall, Kasauli is a treat for the art lovers and tourists. It is the oldest church in this part of the state.  The church is still characteristic of fine interiors and stained glass paintings above the  altar depicting St. Joseph and Virgin Mary on either side of Jesus Christ. yet another attraction is  another pair of stained glass paintings in the church - one is of Saint Barnabus and the other one of Saint Francis. Saint Francis stands swearing a gown with one hand gesturing towards God and the other towards the Earth. The stained glass windows light up brilliantly when sun rays pass through them.  The stained glasses were imported from Italy and Spain. In the interior place the lighting is good as the glazed windows allow sufficient light. There are linear perforations on the wall that provide ventilation. Inside the church the pillars are made of grey stones. The foundation is strong as this area is prone to minor tremors.  The foundation Stone of the Christ Church was made by Dr. Wilson, the Bishop of Calcutta toward the end of October 1844. He could not stay here for a long time owing to poor health. 
No doubt, the grey colored structure with Gothic elements and amazing stained glass windows in the church will take the visitors back to the colonial era. 

https://www.tourmyindia.com/states/himachal/christ-church-kasauli.html
http://www.kasauliresort.com/kasauli_church.html
https://www.clearholidays.com/places/kasauli/church-of-england
http://www.kasauli.net/kasauli-blog/attractions-in-kasauli/anglican-church-kasauli
http://lapinekonezkasauli.com/heritage-of-kasaul



St. Paul's Church of Ambala that sheltered the British during 1857 Indian rebellion!!

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   1868 phpto.Saint Paul's Church of Ambala.oldindianphotos.in
Bombed Saint Paul's Church of Ambalaixigo.com/
During the colonial period many churches came up across places where the British established residencies like Bombay, Madras and Calcutta. Same was true of those cantonment area across India, the British built churches to look after the spiritual needs of the soldiers, British officials and their families. Along with catholic churches, Protestant churches had also begun to  appear in some parts of India. It was in Tamil Nadu at Tharangampadi (Tranquebar), in Nagapatnam District, the earliest Protestent churches and mission were established in 1700s in the Danish settlement on the premises of Fort Dansborg. The Church was built in 1701 by Rev. Bartholomaus Ziegenbalg (later he became a scholar in Tamil)  and has records from the 18th and 19th centuries. He is believed to be the first Protestant missionary in India and the Church is believed to be the first Protestant Church in India. Yet another interesting fact is it was the Danish mission that introduced printing press in India for the first time and mostly they printed the translation of the bible in vernacular languages. 

The British evangelists, for their part, also constructed many Protestant Churches in the cantonment areas across India. Saint Paul's Church of Ambala cantonment town is not only one of the most popular and old  protestant churches in this country but also considered to be a large one with provision for 1000 people to attend the service at the same time. It was here in this church the holy task of  inaugurating  the Diocese of Amritsar took place way back.  The architecture of the building is majestic and it reflects the rich culture and Gothic style. This church was consecrated on 4 January 1857 and it was built to mainly serve the army soldiers and other British officials working for the East India Company (a proxy government to the British Crown). Designed by a military officer one Atkinson, the work on the church began in 1852. It was finally affiliated to Lahore Diocese. 
  
During the great Indian rebellion calledthe Sepoy Mutiny of 1857 that engulfed many parts of the northern states, there was a pitched battle between rebels (mostly Indian soldiers who were in the British army) and the British India army. In many places both the British army and the Indian rebels became unruly. The hell-bent Indian rebels, in some places, mercilessly killed many British women and children. By the same token, some trigger-happy British officials committed massacre of innocent Indians. In a tumultuous and dangerous situation, the Church became a hide-out for the British living in the cantonment area. Being a large structure, the church shielded and saved countless British soldiers and others who, otherwise, would have faced certain death from the rampaging mob who lost their sense of balance and scruples. 

Earlier it was the cantonment church of the British army and now it is managed by the Indian Saint Paul's Church of Ambala Cantonment Board and is open to all devotees. The church was initially Established on  an area of 21 acres of prime land, now a major portion is under the control of  the Indian army for school and other army usage. As India-Pakistan border is close by, Ambala being an important Air-base, the church is very close to the runways, no major restoration work is done on the Church that was bombed in September
St. Paul church, Ambala 1942. flickr.com/p
1965 war by the Pakistani Air force. A major portion of the this beautiful church became a mound of rubble after the bomb attack.  The Air-force office has a proposal to 
 to convert the church into a war memorial. 
https://navrangindia.blogspot.com/2018/04/st-pauls-oldest-protestant-church-1857.html
http://www.hoparoundindia.com/haryana/ambala-cantonment-attractions/saint-paul%E2%80%99s-church.aspx
https://en.wikipedia.org/wiki/Zion_Church,_Tharangambadi

The St. Aloysius Chapel, Mangalore - built by the Italian jesuits (1878)

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St Aloysius Chapel in Mangalorearoundmangalore.com
Interior paintings.  St Aloysius Chapel in Mangalore,tourmet.com
Above image:  The St. Aloysius Chapel in Mangalore, Karnataka was  built by the Italian Jesuit Antonio Moscheni in 1884, during the Mangalore Mission (1878). It also goes by the name of St. Aloysius College Chapel. The work was completed in 1878................... 
St. Aloysius Chapel, or the chapel of St. Aloysius College, is a Christian chapel in Mangalore, a west coastal city in the state of Karnataka.   Situated in the heart of the city on the Lighthouse Hill, it was built by Jesuit Missionaries  mostly from Italy in 1880 during the later colonial period under the British Crown. In this part of coastal Karnataka, the  Italian Jesuits played no less role as evangelists in the areas of  education, health, and social welfare of the Mangalorean Catholic community. To cater to the educational needs of the community and others, they built he St. Aloysius College in 1880 and the Chapel in 1884. Besides, the started many institutions.
The St. Aloysius Chapel or  Cappella di San Luigi in Italian is a historic and popular Chapel. What is so unique about this Chapel built by the Italian Jesuits? The interior decoration o this Chapel is just awe-inspiring and literally a visitor will be overwhelmed by the beauty of the paintings done inside with meticulous care and right color combination. It is comparable with the Sistine chapel in Rome. The beautiful painting was done by Antonio Moscheni (1854 –1905), almost covering all interior walls. As far as India is concerned, this is quite unusual to see wall paintings in a Chapel!! Considering its historical value, hardship and painstaking work, the paintings are preserved by a recognised board of the nation which maintains and restores all historic artifacts. As the college and Chapel are dedicated to Saint Aloysius Gonzaga, the paintings depict the various episodes from the life of this great saint, his early childhood and later his demise. The other panels carry the paintings of various saints - St. ThomasSt. Francis of Assisi, St John de Britto and others. There are many paintings that draw many crucial events from his life right from his birth till his death on the cross.

The St Aloysius Chapel in Mangalore, en.wikipedia.org
Here  one can see two types of paintings in the chapel: fresco and canvas.  Normally a fresco is painted on fresh wet lime plaster walls. The colours get embedded in the lime plaster as it dries up. In this Chapel  Frescos cover about 600 square metres of the walls There are oil paintings and in these cases the colours are made by mixing pigments with linseed oil. The painting is done the  canvas made of pure  strong linen woven closely.  As for the paintings on the ceilings in the Chapel (about 400 square metres) they are done  in oil on canvas.
Interior paintings.  St Aloysius Chapel in Mangalore alamy.co
Many of damaged paintings due to seepage and humidity were restored to old beauty.  The work of restoration was done by specialists of INTACH from 1991 to 1994 under the guidance of Dr O.P.Agrawal.The dust and dirt were removed chemically without damaging the original color. The experts  had to take  special care of some of  the canvases that showed fading of color and worn-out stitches. Care was taken and the canvases were restitched and the joints strengthened. After restitching the canvas on the frame, the paintings were set in the right place.  
http://www.mangalore.com/documents/aloychapel.html




Fascinating interior paintings of St. Aloysius Chapel, Mangalore - Antonio Moscheni's masterpiece

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Interior painting. St. Aloysius Chapel,mangalorean.com
St. Aloysius Chapel, also known as  the chapel of St. Aloysius College in Mangalore, state of Karnataka is a beautiful place of Christian worship and is on the lighthouse hill. Italian Jesuits built the  College in 1880 and the Chapel  in 1884 as part of their Evangelical work during the Mangalore Mission  (1878). The Italian Jesuits  took keen interest in the welfare of the Christian and other communities in this area and were instrumental in establishing various educational institutions, etc.

 This historical  Chapel built by them is a unique one and its glory is enhanced by a series of awe-inspiring and mind-boggling paintings on the interior walls done by the Italian artist Br.Antonio Moscheni (1854 –1905).  In India it is rare to see a Chapel with fine interior paintings. Every inch of the wall, including the ceiling is covered with nice paintings  and this Chapel is comparable to that of the Sistine Chapel in Rome. Devotional and religious experiences made many talented artists come up with beautiful paintings, art work and sculptures, drawing inspiration from them. No doubt, the interior wall paintings of  the chapel of St. Aloysius College are finest examples in India and constitute a national treasure that need to be preserved for the progeny. 
Interior painting. St. Aloysius Chapel, Mangalore. tourmet.com

Jesuit Brother Moscheni took up his work seriously(1899 to 1901) and  came up with three types of paintings: Frescos - paintings on wet plaster, Tempara - paintings on dry plaster and finally Panal painting - painting on canvas and fixed to the ceiling; the last one being a time consuming work and needs lots of patience. Ceiling ought to be bone dry and should be protected against possible seepage.  Many of his images are life-like and this was possible by deligent use of  light and shade, giving a sense of depth, creating three dimensional effects. He creates divinity in many painting by carefully choosing the various color combinations to highlight the divine subjects such as angels.
Painting on the ceiling, Aloysius Chapel, Mangalore. alamy.com

  Yet another distinctive approach by Brother Moscheni is his well-planned lay out which has three divisions. The central ceiling and the wall behind the altar of the Chapel depict the life of Aloysius Gonzaga, the patron of the college and who renounced dukedom to dedicate his life to God.  The first three panels bring out the early life of Aloysius: Aloysius, as a child before  the Altar of Mary in Florence, promises  to dedicate his life to God;  he is preaching about God to his townsfolk; his first ever  communion and Aloysius is seeking admission to the Jesuit Order.  Right above the Altar on the wall  one can see the other episodes from the rest of his life;  the paintings in the center show him  serving the people affected by the plague  in Rome; the other painting shows him contracting  the disease and died in 1591 from it, at the young age of 23.
Interior painting. St. Aloysius Chapel, Mangalore. alamy.com

The sloping ceiling panels depict  the Apostles, with floral garlands weaving through the panels.The striking feature is no two garlands have the same flowers. Impressive are the life-size Angels that hold  the garland. The upper arches depict the saints of the Church  whereas the lower ones depict Jesuit saints. These paintings include: St. Thomas, Apostle of India with a spear in his hand; St. Francis of Assisi, Patron of environmentalists; St. Peter Claver, who served the slaves in Columbia  as his equals with love and care. Bl. Rodolfo Acquaviva, who was held in high esteem in the  Court of Mogul ruler Akbar. St John de Britto, the first missionary to wear the dress of a sanyasi (Indian saint). He was a scholar who studied Sanskrit, Tamil and Indian customs.
St Aloysius Chapel in Mangalore  aroundmangalore.com


The rear walls carry the  painting  showing  Jesus as the friend of children.  The entire work is simply a  masterpiece of Br. Moscheni, known for their exceptional beauty and and depiction.
There are many paintings which take up the life of Jesus from his birth, the wedding feast at Cana, the  Crucifixion of Jesus, etc. 

 Being in the coastal area where the SW monsoon brings in lots of rain, because of unavoidable seepage some paintings on the ceiling and walls were covered with formation of fungus and calcium carbonate crystals. It has now been restored but a patch of the un-restored painting has been left untouched below the woman seated at the right.
Br. Moscheni had spent more than two years on the paintings and it is strongly believed, that he used  the Sistine chapel in Rome as his model. So impressed by the perfection and speed of the artist who created an inspiring mater piece within the confines of Aloysius chapel, late Sri. C. Rajagopala Chari (Rajaji), first Gov. Gen. of independent India, former CM of Tamil Nadu and a great lover of Indian culture and heritage said,
Artist Br.Antonio Moschenien.wikipedia.org/wik
''It is an education and elevation. As you enter it, your heart is ennobled and you soar to higher things. Even a fanatic would shed  every drop of his fanaticism in the face of such  humanising glory.''

This Chapel is worth a visit. 
http://www.istampgallery.com/st-aloysius-college-chapel-paintings/
https://navrangindia.blogspot.com/2018/09/the-st-aloysius-chapel-mangalore-built.html
http://www.mangalore.com/documents/aloychapel.html

Meerut College, Meerut city - an early institution of the Raj!!

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Meerut College, Meerut city. indiapicks.com
Soon after the major rebellion was over in 1858-59, The British rulers packed off the East India Company and inorder to please the Indian natives, the administration of  British India Government came  under the direct control of the Crown in London.  The British Raj introduced many reforms to suit the Indians to avoid yet another rebellion. The Indian rebellion of 1857 almost shook the foundation of the British Empire. As part of their reforms, the British gave priority to education in India and founded universities in Madras, Bombay and Calcutta Presidencies. Several colleges also came up in the later years. The Meerut College at Meerut is one among the earliest educational institutions in India. 

Meerut city of Uttar Pradesh has been a historic and legendary city and it was here in the cantonment area the first  major war of Independence began on 10th May 1857 against the East India Company's misrule. In the subsequent years, the city played no less role in our struggle for freedom from the British.   Located about 65 km from India's capital New Delhi, the Meerut College is one of the prestigious  colleges in India  and the main campus is a big one, covering roughly 100 acres of land.  First started in 1892  during the early period of the Raj after the exit of the English company, lately, it has become a big college with more than 10000 students  enrolled for under graduate and post-graduate studies.Its alumni included famous parliamentarians, ministers, judges, countless administrators, etc. 

When Meerut College was started on 15 July 1892 it was functioning in a municipal school building with a few students and teaching staff. Within weeks the college was moved over to  a  its new campus and in the beginning the going was a tough one as there was shortage of funds. Consequently, it was unable to secure a permanent status in the early stages. Later, Public, individual donations, grants, etc became available and this helped the college t tackle the financial crunch. With financial backing, the college expanded its  educational activities and introduced several useful courses for the students in terms of job opportunities. The new campus has excellent hostel, research and sports  facilities for prospective students. There are PG facilities available in Commerce, Humanities, Law and education. The college is affiliated to Meerut University when it was formed in 1964.  
The Indian postal Deptt. has issued a postal stamp commemorative  on this historic collage on 25 April 1993 to mark its milestone in its history. 
http://www.istampgallery.com/meerut-college/


Patriot Raja Nahar Singh - hanged to death by the East India company (1858)

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The 1857 Sepoy Mutiny, the first major war against the British who were operating a trading company in India, was an important historical and political event in which, besides the rebels, many Indian rulers revolted against the British company's  misrule and discriminatory attitude. 

Patriot Raja Nahar Singh indiatimes.com
Raja Nahar Singh (1823–1858), the  king of a small  princely state of Ballabhgarh in Faridabad District of Haryana, India, 20 km close to Delhi  was one among the Indian rulers who took an active role in the rebellion.  Coming from the family of  Jats from Tewatia gotra he lost his father when he was just 9 years old. Nahar's parents were Raja Ram Singh and Rani Basant Kaur and he was born at Ballbhgarh on 6 April 1821. He was the descendant of  Maharajah Suraj Mal Sinsinwar of Bharatpur State.  Under the care of his uncle Naval Singh, Nahar grew up and became a ruler in  1839. Educated at home, his teachers were Pandit Kulkarni and Maulvi Rahman Khan. During the early colonial rule,  Ballabhgarh State was an important princely state founded by Jats of Tewatia clan.

Like many Indian rulers and the Indian natives, he hated the British and made up his mind to get them out of India soon.  A man of easy disposition and farsightedness, he remained a symbol of Hindu-Muslim unity.  He donated a few villages to some his Court musicians - mostly Muslims. Quite obsessed with getting back the kingdoms and dignity from the British, he worked hard to bring the Indian rulers under one flag  to fight against the English company that was backed by the British crown.  He got in touch with such rulers as Nawab of Jhajjar, Farukhnagar,  begum Sumro, Gurgaon and others. A great event took place in the back drop of Sepoy mutiny. A secret meeting was held at his initiative at the fort of Mukteshwar (UP) during the time of Kartik mela. An interesting fact about this crucial meeting is it was attended by such well-known  rulers or their associates like Tantiya Tope, Raja Krishan Gopal, Rewari, Mangal Pandey and Raja of Gwalior. What was the purpose of this meeting by the rulers? Successful launching of ''war of independence''
Raja nahar Singh's palace faridabad. tripadvisor.com
The last Mogul Emperor Bahadur Shah II, who was cheated by the British, appointed Nahar Singh as the Internal Administrator of Delhi. Raja Nahar took the responsibility seriously, got to-gether with the chieftains and discussed their strategy  and prepared them by way of motivation for the ensuing revolt.  The British forces to seize Delhi  fanned out their forces to put down the rebels. The British forces were led by Brig. Showers to go after the second revolt of the region ie Ballabgarh, Gurgaon Jhajjar and Rewari. 
After several skirmishes, Brig. Showers, at last, succeeded in arresting Raja Nahar on 6 December 1857 and kept him first in Motia Mahar. Later Raja Nahar was kept in Metcalf House, Delhi. 

Now Raja Nahar had to face a trial on his involvement in the revolt against the British Government. A military Commission with four members was formed under Brig. Gen. Chamberlain On 19 December 1857 in Delhi the trial began - British Crown vs Raja Nahar and his associates. 

Considering the seriousness of the rebellion and the unity among the Indian rulers, the English company, in consent with the Crown, wanted to crush the morale of the Indian rulers and teach a lesson to the future rebels. The military commission found Raja Nahar along with Nawab of Jhajjar, Dadree and Faruknagar  guilty and hanged them to death. On  9 January 1858 at Kotwali, Chandni Chowk in old Delhi. Raja Nahar was  hanged to death. Reason:  He assisted  the rebellion with money, provisions and arms The other rulers were hanged to death on 23 January 1958. Nahar's properties and the palace were confiscated by them.  His palace is now under the control of the Haryana Government

When the rebellion came to an end Emperor Bhahadur Shah II was banished to Burma and his princes - sons and grand sons were executed by a crazy English officer in Delhi. They were shot at close range. 
https://en.wikipedia.org/wiki/Nahar_Singh




American Missionary in India, Samuel Stearns Day (1808–1871) - a Telugu Scholar!!

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American Missionary in India Samuel S.Day.findagrave.com
Above image:  Samuel S. day - Death10 Sep 1871 (aged 63)
Homer, Cortland County, New York, USA
Burial: Glenwood Cemetery, Homer, Cortland County, New York, USA
Memorial Id:11318080 ·.................................
During the early colonial days innumerable missionaries belonging to various missions came to India with a view to converting the Indian natives to Christianity. The crux of the problem they faced was, they had to communicate with them in their native tongue which varied from region to region. This resulted in their learning the native Indian languages and some became real experts to the point of simplifying the grammar and syntax. As the Hindu as well as Muslim population had obsession with their own religious thoughts and spiritual commitments, converting the Indian natives became a tough task. However, the missionaries, undaunted as they were, opened educational institutions not only for boys, but also for the girls and in this regard they became pioneers in the area of education.  

Samuel Stearns Day (1808–1871) has the unique distinction of being the the first Canadian-born American Baptist missionary to Telugu speaking provinces, then part of  Madras presidency.  Visakhapatnam, and Nellore town were his area of operations, particularly in the latter, he founded a Telugu Baptist mission.

Born in  a small Township in  Ontario, Canada on 13 May 180, Day's parents were   Jeremiah and Submit Day. He went to Sunday school in 1818 and at an early stage he developed writing skill. It was in 1825, he was baptized at  a local church which was later  renamed to "Leeds Church"and he became a teacher  at Stone School House between 1827 to 1828. For unknown reason, he was rebaptized in April 1828 and continued to concentrate on the teaching career at Brick School House and then at Stone School House.
As he was interested in theology and services to fellow human beings, in  1831 he attended seminary in Hamilton, New York, and also underwent ministerial training to equip himself to become a missionary. He was keen to serve the Native Indians of Canada. During that time many foreign   missionary operations in some parts of the world opened up opportunities to serve the needy people. In 1833, his home church  in his native town in Ontario  granted him a license to preach. Later he was sent as a missionary to India in August 1835. The Indian subcontinent was under the control of the East India company that was  running the government for the British Crown.

Before embarking on a trip to India, he married Ms. Roenna Clark in 1825, and was ordained to the Baptist ministry at Cortland, New York.  Samuel Day along with E.L. Abbot and their wives sailed to India on 23 September 1835 for missionary work under the American Baptist Foreign Mission Society(ABFMS). Upon arrival in Calcutta on 5 February 1836, E.L. Abbot left for  Burma, while Samuel family proceeded to Vizagapatam - also known as Vizag.

After reaching a strange hot land in southern India where the main language spoken is Telugu, Rev. Samuel Day decided to learn the language so that he could communicate with natives well and would make them feel comfortable with him. Telugu is a well developed advanced language derived from Tamil language (one of the oldest classical languages in the world) and also consisted of countless Sanskrit words. It is also  in literature in particular related to religion. Upon arrival in Vizag, he began learning local Telugu language and went on trips with London Missionary Society(LMS) missionaries who had been already active in Vizag from 1805; Rev Samuel Day, at last chose Chicacole (present Srikakulam) as his right place to run  the "American Baptist Mission." On 6 June 1836, Roenna Clark gave birth to their  first of their seven children - and the kid was named   after the American Baptist Foreign Mission Board agent in India, Howard Malcom. Upon confirmation by the higher Missionaries' council, Samuel Day with his family moved over to Chicacole and opened a school for its native people - they also performed the first converted[native] Christian marriage at Chicacole.

In March 1837, on Rev. Malcom's advice Samuel day worked among the English people at Madras (Chennai)  and with a branch of "Maulmein Church" located over there. While at Madras, he frequently visited  Bellary (now in Kanataka) and baptized non-Telugu speaking locals over there in Bellary and also in Madras. Besides, he was also associated with with "Madras Auxiliary Bible Society" and "American Baptist Tract Society" as part of his missionary duties. 

He had served on the subcommittee for revising Gospel of Matthew into Telugu language since April 1837. As I already mentioned  he had already  gained considerable proficiency to read and speak Telugu,  and in course of time, in 1840 he moved over to Nellore town, 110 miles north of Madras . Here, he had to deal with Telugu- peaking people. This gave him a chance to work with  Mr. & Mrs. Stephen Van Husen, American missionaries who arrived  Nellore in March 1840, and  began his association with "Bible Society"[LMS]. The purpose was to pay more attention on the accurate translation of the  New Testament into Telugu language—LMS  established the first "Protestant mission" among Telugu speakers in 1805 and had begun publishing  Telugu version of New Testament by 1818 and also did rough translation of the Old Testament. In 1836 the first Protestant Chapel among the Telugus was built.
 In December 1845, Rev. Samuel Day left for the US, as his wife fell sick. Again, to continue his missionary work in Nellore, he returned without  to this place, in Feb.1949  this time along with  Mr. & Mrs. Lyman Jewett, American missionaries for a five-year term. Here, Rev. Day worked among the Muslims and  Mrs. Jewett started a girls'"Boarding school" to uplift women's education in this region.

Because of health problem, further aggravated by the  tropical heat, Rev. Day went back to the US in May 1853 for rest. He, however,  worked as missionary an  agent for the American Baptist Missionary Union (ABMU) between 1855 and 1859 and  frequently travelled over the northern US and Canada to raise funds to get the missions  in India going without facing any financial crunch.  On 17 September 1871,he reached the heavenly abode at Homer, New York due to heart complications.  His Telugu translation of the Bible is being used  today in the Church services in Telugu in Andhra  and Telengana states. 
https://en.wikipedia.org/wiki/Samuel_S._Day


Rev. Thomas Hodson who encouraged services in Tamil and Kannada - Wesleyan Mission, Bangalore and Gubbi

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Weslyan Mission Bangalore. Rev. Thomas Hodsonupclosed.com
Thomas Hodson was a Wesleyan Missionary based in Bangalore Petah and Gubbi. He was not only a polyglot but also a scholar in Kannada, besides being proficient in Tamil  and Bengali. Thomas helped in running the first Wesleyan Mission Canarese school in the erstwhile Mysore State - Bangalore Petah and Gubbi. Hodson was instrumental in establishing the Wesleyan Canarese Chapel now called the Hudson Memorial Church  at Nagarthpete in Bangalore.  He achieved a commendable proficiency in Kanada Language and in 1864, he published  ''An Elementary Grammar of the Kannada, or Canarese Language'', a treatise on the grammar of the Kannada language

Born in 1804, at North Scarle, Lincolnshire, England. In 1829, Thomas Hudson landed in India as a missionary of the Wesleyan Mission. Initially, he worked in Calcutta from 1828-1833 where he gained a good working language of  Bengali. Between 1833-1836, his missionary work took him to South India - Bangalore and  Mysore, and then to Gubbi in 1837.  This gave him a chance to learn  Kannada  and Tamil.  Again he served the mission  in Mysore,  between 1838-1843. Between 1843 and 1853, Rev. Hudson was  in England on health ground. However, after a long gap he returned to  the Wesleyan Canarese Mission in the Mysore District as the Chairman and Superintendent.  His missionary work continued here till he left India in March 1878, for England where he died on 9 September 1882 at the age of 78.

Arriving from Calcutta, in the early days Thomas Hodson and his wife temporarily lived at the Wesleyan Mission House at the Bangalore Cantonment, along with Rev. Hardy. He never lost time in learning  Kannada and Tamil widely spoken in Bangalore. Hudson was very particular about establishing educational system in Bangalore  using the models employed by the  American missionaries in Ceylon.
Wesleyan Wayside Canarese Chapel, Bangalore Peta (1856)en.wikipedia.org
According to Captain Woodward of the 32 NI, reporting on 4 November 1832, the Wesleyan Mission was established in the Bangalore Cantonment in 1819 and later a Wesleyan Chapel.  It then was restricted to the Tamil population of the Cantonment and the English soldiers. At the Wesleyan Chapel - the present Wesleyan Tamil Church, Haines Road, services were conducted regularly in Tamil and first  service every Sunday for the English soldiers. Thomas Hodson began to learn Kannada to conduct  the services in Kannada, the local language in the later years. 
Karnataka: Goobee Mission Cottage (Hodson, 1877. en.eikipedia.org.
 In 1832 both Hodson and Peter Percival the two Wesleyan missionaries had to perform the dual task of educating and preaching to the locals. But Rev. Hodson was in a peculiar situation as much of his time and efforts were spent of the European Community and he  was left with little time for the natives. In order to serve the natives better, he started another Mission at Gubbi. However, the Gubbi mission was temporarily abandoned.  Back in Bangalore in 1834, Hodson purchased about 20 acres of land, just outside the Bangalore Petah - the current United Mission School and College, Unity Buildings, etc.  In the same year, he headed the  the Wesleyan Tamil Mission and  started an Anglo-Tamil school in the Bangalore Civil and Military Station. After the success of this Mission, Hodson started a Kannada school in the Petah area at the request of several Hindu gentlemen. In the same room that was used as a Kannada School, Hodson preached his first sermon in Kannada in 1835.

Mary Ann Hodson, the wife of ThomasHodson, died  at the age of 68 on 10 August 1866, and was buried at the Agram Protestant Cemetery in Bangalore. Later Thomas married Sophia Simpson (born 1836) and had another child Margaret Hodson born in 1871. Thomas also had a son from his first marriage, Richard George Hodson (born 1830), who wrote articles on Bangalore in the Wesleyan Magazine.

Now Rev. Hodson went back to Gubbi  to continue the mission, leaving the responsibility to Rev. Thomas Cryer to manage  the Tamil works at Bangalore. Thomas Cryer took over from Hodson as the Supervisor of the Wesleyan Tamil Mission.  It was at this time William Arthur, an Irishman, after whom the William Arthur Memorial Church at Gubbe was named after, joined the Tamil Wesleyan Mission and then moved over to Gubbe. According to William Arthur, the Wesleyan Canarese Mission was functioning in  Bangalore Petah, about 3 miles from the Wesleyan Tamil Mission house. Thomas Hodson bought the land for the Mission just outside the town Gate. In the early stages it was a school with a school room which served as the residence of the school master. One  Mr. Webber ran this Mission and in 1840, Garrett and Jenkins joined the Mission as  Wesleyan Canarese missionaries, with an authority to build a printing press and a mission-house. Thus the Wesleyan Mission Press came into being with the funding coming from English gentry. The Missionaries used to preach the  sermon and the simple Christian concepts such as unity of God, atonement of Christ, etc.
 https://en.wikipedia.org/wiki/Thomas_Hodson





Rice Memorial Church, Bangalore - first to conduct sevices in Kannada Bangalore

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The people of Bangalore, pre-occupied with traffic bottlenecks, are busy going  past the historical heritage site paying least attention to  it. The Rice Memorial Church on the Avenue road that celebrated its centenary last year on  27 January is a heritahe monument, second oldest church in Bangalore.  Built in 1917, it was the first first church in the city where 'services' was conducted in Kannada for the first time on 27 January 1917. Services began with Canarese devotional hymns!! The busy area where it stands now, was once called Bangalore petah, one part of the city and the other being the Cantonment where the British were living in big bungalows;  the Cubbon park formed the middle. 

Bangalore: Rice Memorial Church. mapio.net
Kannada scholar Rev. Benjamin Rice, Bangalore.en.wikipedia.org/
Above image:  Rev. Benjamin Holt Rice, a missionary of the London Missionary Society (LMS), a Canarese scholar and a pioneer of education in the Bangalore Petah region. He spent much of his life at this church and encourage services in Kannada language, spoken here. Heritage conservationists are urging authorities to include the church, along with other important landmarks on the heritage list, as these monuments are being increasingly threatened by the rapid development of Bangalore City, a major IT center in the world. ..
Rice along with his wife arrived at Madras on 29 December 1836 along with a batch of London Mission missionaries. They left for Bangalore on the night of 6 January 1837, accompanied by their fellow missionaries, travelling in five palanquins and accompanied by 70 bearers. The journey from Madras to Bangalore took a week’s time..........................

The church had a humble beginning in 1834, it was a small Chapel called Canarese Chapelwhich also served as a school and venue for religious discussions with the locals.   According to J M Richard, member of the church: “There was no Kannada church in the petah area in the 18th century. In 1834, Rev William Campbell built a Canarese (Kannada) Chapel on Avenue Road. In 1849, the building was demolished to construct a bigger chapel. The new chapel was built in 1851. On weekdays, there were English vernacular classes organised. A small house was also constructed next to the chapel for the teachers to stay.''

 Rev. Rice, son of a London merchant, had keen interest in matters  related to religion and read scriptures, religious magazines and poetry. As he was well trained in missionary work, he was sent as  a missionary to South India by the London Missionary Society (a missionary society in England by evangelical Anglicans and several nonconformists). In 1836, he left England along with his wife   and  came to the  city as postor  in 1837. He  played no less role in tranforming this one as a prominent protestant church. Rev MM George, Chairman of Pastorate Committee and Pastor-in- charge, said, “Rev Benjamin started learning Kannada while he was sailing. Within six months of his stay in Bengaluru, he learned Kannada and a few months later, he started preaching in Kannada.”

Rev Collin Campbell, Rev Benjamin Rice and Rev Sewell in 1851 reported the opening of the new Chapel in the  Missionary magazine (a magazine by London Missionary) and Chronicle of April 1852 (a publication in Bengaluru). It included a  sketch of the chapel, an impressive European edifice in the midst of  native mud houses.  The verandah outside was ideally used to address the natives the natives  during the week days, and a vestry was also built later.  The opening services of this new chapel was delivered by Rev Benjamin Rice and Rev Colin Campbell.

In 1840, Rev Rice  was appointed as the member of the Committee for the Revision of the Canarese Bible, which took 19 years to complete. In 1849 after several deliberations and meetings in Mysore and Ooty regarding revision or fresh original translation,  it was agreed upon  the New Testament was completed and a few further correction of the New Testament was done at a session held in Ooty in 1851. Rev Benjamin Rice, during his life time, had translated and composed many Canarese hymns which are still being used today in Kannada churches.

In 1887 he passed away, having put in 50 years of long an untiring  service  to the local society and the divinity here. As a member of the local Famine Committee, Benjamin also played a vital role during the Great Famine of 1876-78. As the old church became structurally weak in 1907, later decision was taken to have a new church built.  After delayed approval from the municipal authorities of Petah, a new church was built in a more spacious land close to the old site. Harold Douglas Rice, grandson of Rev Benjamin Rice, gave engineering assistance. Benjamin Rice's  daughter Jane Rice took the burden of building this church in honor of her father Benjamin Rice.

The church was formally opened by Eliza Blake, daughter of Rev Benjamin Rice, on January 27, 1917 and  silver key was presented to her on that occasion. The inaugural function went on for three days till January 29, 1917 and the first Holy Communion was held on February 4, 1917.  A Girls High School called now Mitralaya Girls  school that came up in 1842  is a living testimony to Rev. Rice' concern for women's education in India and their progress in society on par with men and his overall interest in the area of education.  
At present, the church is managed by Karnataka Central Diocese, Church of South India and efforts are underway to preserve this second oldest church in this city for our progeny. 

https://en.wikipedia.org/wiki/Rice_Memorial_Church,_Bangalore
https://timesofindia.indiatimes.com/city/bengaluru/centenary-of-rice-church-brings-special-visitors-to-city/articleshow/56861210.cms

http://www.newindianexpress.com/cities/bengaluru/2017/jan/18/where-worship-began-with-canarese-hymns-1561037.html

Chitrakoot, Madhya Pradesh - a religiously important place for the devout Hindus!!

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 Chitrakoot, nestled in Bundelkhand region, a town and nagar panchayat in Chitrakoot Distt. of Utter Pradesh, is an interesting land of  cultural, spiritual, historical and archaeological significance. No doubt  thousands of Hindus flock to this small town  as there are many sight-seeing places as well. Chitakoot meaning the'Hill of many wonders'  falls in the northern Vindhya range of mountains and the Chitrakoot region is part of  District Chitrakuta of Uttar Pradesh and the District Satna of Madhya Pradesh. Chitrakoot Dham lies almost between these bordering states.

On  festival days or important occasions like  Amavasya. Somwati Amavasyas, Deepawali, Sharad-Poornima, Makar Sankranti and Ramanavami,  this town comes alive with large gathering of people  and celebrations. The above special occasions attract crowds throughout the year, besides, there are many  noted 'Ayurvedic' and 'Yoga' centres like 'Arogyadham'  located in Chitrakoot.

The Chitrakoot Parvat Mala includes Kamad Giri, Hanumaan Dhara, Janki Kund, Lakshman pahari, and Devangana famous religious mountains.
Cithrakoot Dham pilgrimjourney.in

It is also an important  pilgrimage center for innumerable people and some of the divine places here have mythological importance. Ram Lila or the story of Lord Rama is quite inter-wined with this place which is endowed with lots of wooded areas with placid rivers. This place has a long and historical  spiritual legacy dating back to several centuries. It was in these deep forests that Rama, Sita and his brother Lakshman (of the great Ramayana) spent a part of  their fourteen years of exile from Ayodhya. Later they moved over to Dhandaka forest for some reasons. 
Location map. Chitrakoot, MP & UP  ghumakkar.com
Chitrakoot  is one of the few places  in India which is endowed with divinity - the presence of divine people and great saints of exceptional spiritual prowess.   The principal trinity of the Hindu pantheon, Brahma, Vishnu and Shiva, took their incarnations here. The great sage Atri, Sati Anusuya, Dattatreya, Maharshi Markandeya, Valmiki and various other sages, seers, devotees and thinkers chose this quiet and serene place and meditated on deities. The celebrated poet Kalidas described this nice place in his epic Raghuvansham; so were Valmiki who wrote the Ramayana and Tulasi Das.

 
It was here Rama's grief-stricken Bharata, having failed to persuade sri Rama to ascend the throne at Ayodhya, at last, received  Rama's sandals (Paduka), returned to his kingdom  and placed them on the throne and ruled Ayodhya for his eldest brother Rama in a humble way. As this place had lots of Asuras/ demons troubling them and the sages, Sri Rama and his family  moved over to another forest as part of Vanavasam (living in forest) and chose Dhandka or Dhandakaryam which was under the control of Ravana of Lanka. 
Ramghat, Chirakoot, wikimapia.org
Ramghat
The ghats on the banks of  the river Mandakini are called Ramghat, where  during the exile period, Rama, Lakshmana and Sita took bath here and are believed to have appeared before the poet Tulsidas.


Hanuman Dhara, Chirakoot. ripadvisor.com
Hanuman Dhara: 
Hanuman Dhara is situated at a distance of 2 miles from Ramghat in the nice  backdrop of wooded mountains. Here way uphill, Sri Rama is said to created a spring to relax Lord  Hanuman who had just returned from Lanka after setting it on fire except Asoka vana where Sita Devi was kept by the demon king. A couple of temples commemorate this event.  

Bharat Milap: Bharat Milap temple  here, marks the place where Bharata is believed to have met Rama to persuade him to return to Ayodhya to rule the kingdom. The four brothers had an emotional meeting here. It is said that  foot prints of Lord Rama and his brothers were preserved  on these rocks and are still present today at  Bharat Milap Mandir. The mandir is  beside the Kamadgiri mountain, in the girivalam (Prathakshana) path of Kamadgiri.

Kamadgiri, the original Chitrakuta, is a wooded mountainous area and has a series of  sanctified temples and  forested hill, extolling the greatness of Sri Rama ;  hence this place assumes much religious importance. Lord Rama also  goes by the name of  Kamadnathji which literally means fulfiller of all wishes. There is a 5 km Parikrama Path or Prathakshana path (commonly known as Giri valam in Tamil Nadu with reference to Arunachaleswarar temple, Thiruvannamalai) around the Kamadgiri Mountain.
Sri Sati Anusuya temple, Chirakoot tripadvisor.in
Sati Anasuya ashramam
Located further upstream, 16 km from the town, in the midst of thick wooded areas inhabited by nice trees and chirping birds, it is a quite and serene place, particularly for the sages and saints to meditate upon God.  It was in this soul-stirring place, Atri muni, his wife Anasuya and their three sons (who were the three incarnations of Brahma, Vishnu and Mahesh), lived and are said to have meditated. many streams converge and form the Mandakini river. 

Sphatic Shila
Here a few kilometers from Janaki Kund in the densely forested area on the banks of the Mandakini, there lies a boulder at a higher elevation that carries the foot prints of   Rama and Sita. According to Ramacharit Manas, it is said that Lord Rama along with Lakshman was sitting on this shila (rock) when Hanuman, returning  from Lanka' capital  after setting it on fire,  confirmed the news to Lord Rama that Sita had been imprisoned in Ashoka Vana by the lanka ruler Ravana. 

I have heard say that they got wonderful spiritual exhilaration and contended mind after visiting many religious places in Chitrakoot Dham. 
https://en.wikipedia.org/wiki/Chitrakoot,_Madhya_Pradesh
https://www.tourmyindia.com/pilgrimage/chitrakoot.html

Daring Sikh Warrior ''Banda Singh Bahadur'' - who fought against Mogul misrule

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First Sukh General. Banda Singh Bahadur, singhstation.net
During the Mogul rule in India in the 17th century, a few Mogul rulers like Aurangzeb indulged in religious suppression of Hindus who formed the majority and went to the extent of imposing additional taxes on them for being non-Muslim. The Sikhs also suffered a lot under some Mogul rules of Delhi.Some Daring Sikh warriors diligently protested against the oppressive Mogul rule. prominent among them was Banda Singh Bahadur.

 Banda Singh Bahadur (born Lachman Dev; 27 October 1670 – 9 June 1716, Delhi) could not tolerate the atrocities against the Sikhs. He, supported by a band of courageous Sikh warriors,  waged an offensive war against the Moguls and expanded the Sikh territory. Besides becoming a  Sikh military commander, he also established a Sikh state with capital at Lohgarh ( in present day Haryana state). At the young  age of 15, having no interest either in mundane existence or materialistic life, he chose the life of an ascetic and went by the name of ‘'Madho Das’’and established a monastery at Nānded, on the bank of the river Godāvarī. A chanced encounter with Gruru Gobind Singh changed his life and he became his ardent disciple in1708. Guru Gobind Singh gave him the new name of Banda Singh Bahadur after initiating him into the Khalsa

With  blessings  from Guru Gobind Singh and his encouragement, he moved over to o Khanda in Sonipat and  succeeded in assembling  a well-trained men to fight against the authoritative Mogul rule which encouraged religious discrimination and suppression of Non-Muslims. With a view to furthering the cause of Sikhs and and to mitigate their sufferings, Guru Gobind Singh had sent  five Sikhs (Baj Singh, Binod Singh, Ram Singh, Daya Singh, Kahan Singh) to assist Banda Singh. 

 He defeated Moguls in the Battle of Samana and captured the city of Samana, in November 1709 killing about 10,000 Mohammedans.  Banda Singh and other military commanders now took control over the  Mogul provincial capital, Samana. Thus he began to mint coins and improved the economy of their small state. They also captured some more places with well-planned military strategy.   In the Battle of Chappar Chiri on 12 May 1710, the Sikhs killed Wazir Khan, the Governor of Sirhind and Dewan Suchanand, who were responsible for killing two of Guru Gobind Singh's sons. Later, the area  from Sutlej to Yamuna  Came under the control of Banda Singh and ordered that ownership of the land be given to the farmers, to let them live in dignity and self-respect. At that time the biased  Zamindari system was in force and was against the welfare of the farmers  and their progress. Banda Singh abolished this cruel system and  granted property rights to the tillers of the land. The Zamindari system encouraged extortion, exploitation and corruption and with the removal of Zamindari system of land control and revenue, the people became relieved and free from financial burden. He not only established a capital city but also a small state in Punjab. 

The Sikh commanders moved into parts  now under  Uttar Pradesh and  took over Saharanpur, Jalalabad, Muzaffarnagar and other nearby areas, bringing relief to the dejected and oppressed population. In the battle of Rahon 1710, the Sikhs defeated the Moguls and under their control  imposed a just rule, sacking all the corrupt and dishonest officials who squeezed the poor people. He defeated the Sayyids and Shaikhs of the Mogul army in the Battle of Sadhaurain 1710 who were spearheading the Zamindari system. Mogul ruler Bahadur Shah I mobilized all his foces to caputur Banda Singh. 

The Mogul army under Muim Khan went to Sirhind when  Banda Singh was in Uttar pradesh. The final battle took place at Lohgar. Though the Sikhs defeated the Mogul army, additional enforcement of 60,000 soldiers laid siege to the fort when defeat became inevitable, Gulab Singh, an associate of Banda Sigh helped the latter to give a slip by disguising him as Banda Singh. In the meantime Banda Singh was hiding in the Chamba hills and forest. Ruler Bhahadur Shah, in rage, asked his soldiers to murder every Sikh. Soon, the ruler became mentally ill and died in 1712.
9th Mogul Emperor. . Farrukh Siyar  en.wikipedia.org
Above image: Mogul Emperor, Farrukh Siyar (20 August 1685 – 19 April 1719), 9th Mogul ruler in succession; reined from 1713 to 1719 and ascended the throne  after he murdered Jahandar Shah with support from Syyid brothers. Though handsome, easily vulnerable to to the dictates of his advisors. He lacked administrative skill and independent thinking.   Farrukhsiyar was the son of Azim-ush-Shan (the second son of emperor Bahadur Shah I and grandson of Aurangzeb) and Sahiba Nizwan. The Sayyid brothers  became the effective power behind his  rule. Farrukhsiyar's frequent plotting led the brothers to finish him for good. He campaigned against Ajit Singh, Jats and Banda Singh Bhahadur...........................

The next Mogul Emperor, Farrukh Siyar appointed Abdus Samad Khan' son  Zakaria Khan, the  Faujdar of Jammu and Abdus Samad Khan as the governor of Lahore. They were on the lookout for Banda Singh and  persecution of Sikhs took place on a large scale at Gurudadpur. Now Banda Singh came out and  captured Batula Kalanaur. At last in March 1715 under the command of Samand Khan , the Mogul forces drove Banda Bhadur Singh and the Sikh forces to Gurudsapur. After a long siege of 8 months the Sikh forces gave i , unable to bear the hardship and Banda Singh was captured on 15 December 1715. Thus came to an end the exploits of a young Sikh warrior and his associates who protested against the attrocties of the Mogul forces under tyrannical mogul kings. 

The marching of Sikh prisioners and Banda Singh to Delhi by the Mogul army  was replete with gory scenes and the onlookers felt numb and dazed with horror.   Banda Singh Bahadur was kept in an  iron cage and the remaining Sikhs were chained. The Sikhs were taken to  Delhi in an open  procession with 780 Sikh prisoners along with  2,000 Sikh heads hung on spears, and 700 cartloads of heads of slaughtered Sikhs used to terrorise the population. They were put in the Delhi fort and forced under intimidation  to give up their faith and become Muslims. Non-converts, every day, were ordered to be executed in full public view to terrorize the population. This went on for a week or so. 

As for Banda Singh Bahadur, on 9 June 1716 after three months of imprisonment, he was given the worst dehumanising punishment; his eyes were gouged, limps removed, skin peeled off and finally was put to the most painful death - the worst form of cruelty committed by men against men. He was mercilessly executed at the age of 45 and his courageous exploits against the Moguls lasted six to seven years only. In a short span of time, he achieved so much. 
Sikh Warrior against Moguls: Banda_Singh_Bahadurartofpunjab.com

The 328 ft tall Fateh Burj in Chippar Chiri, Punjab  is dedicated to Banda Singh Bahadur who led the army and defeated the Mughal Force. It is  is taller than Qutab Minar and is an octagonal structure. There is a dome at the top of tower with Khanda made of stainless steel.
http://www.sikh-history.com/sikhhist/warriors/banda.html
https://en.wikipedia.org/wiki/Banda_Singh_Bahadur

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