Shree Narayana Guru - 1856 - 1928

August 1856 when a child was born in a humble cottage in the pretty hamlet of Chempazhanthi near Trivandrum, no one knew it marked the dawn of the most remarkable epoch in the social evolution of Kerala. This child was to blossom forth as the great sage Sree Narayana, the most revolutionary social reformer Kerala has produced. To have proper appreciation of the magnitude of Sree Narayana’s achievements, it is necessary to understand the background of the social conditions in which he was born and brought up. Kerala, reputed for its natural beauty and richness of life, was alas, the accursed land of caste tyranny at that time; to such an extent that it was really a "lunatic asylum" as Swami Vivekananda branded it.

Numerically Ezhavas or Thiyyas are the largest non-caste Hindu community in Kerala. Sree Narayana was born into a middle family of this community. His parents, ‘Madan Asan’ and ‘Kutty Amma’ endearingly called him ‘Nanu’. At the age of five, he began his education in the neighboring school in the old "Gurukula" model. After his elementary education in this school, he became the disciple of a great Sanskrit scholar ‘Raman Pillai Asan’ of Puthuppally in Central Travancore. Under his master’s tutelage, he became well versed in Sanskrit classics. For some time he too functioned as an ‘Asan’, a teacher of infant pupils. Thus he came to be known as ‘Nanu Asan’. Nanu, even from his boyhood had an ascetic bent of mind. When he was on the threshold of his youth, he had to undergo the ceremonial of a marriage due to parental pressure. But he never led a married life. Sree Narayana’s mind was always agitated by a spiritual urge that induced him along with a fellow-spiritualist renowned as ‘Chattampi Swami’, to become the disciple of a man named Ayyavu, the then Superintendent of the British Residency in Trivandrum from whom he learned Yoga.

At the age of twenty-three he left his family, renounced the pleasures of his world and wandered about as an "avadhutha" or mendicant, keeping his body and soul together by the alms he received from all sorts of people. Soon he went into seclusion and immersed himself in meditation, absolutely isolating himself from contact with the human world. The caves of "Maruthwamala" and "Aruvippuram" hills in South Travancore were his abode during this period.

Soon human eyes detected the "Sanyasin" and devotees began to gather around him at Aruvippurm, the seat of his meditation. They participated in his prayers and spiritual learning. In due course the sage emerged from his retreat and like Buddha, came out to shed light onto a world of darkness. Thus began his crusade to re-spiritualise the degraded society and fight against social inequality.

In those days, the foundation and consecration of a Hindu temple was the exclusive monopoly of Brahmins. Sree Narayana’s first revolutionary act was the consecration of temples. The first in this line was the temple dedicated to Shiva in Aruvippuram in 1888 A.D.

The people of the Ezhava community were the first to be awakened by the teachings of Sree Narayana and to be inspired into a spirit of mass militancy to eradicate their social disabilities. This was partly because the great Guru was born in that community and partly because the Ezhavas constituted the largest single community among the downtrodden masses in Kerala. Thanks to Sree Narayana, the Ezhavas came to have their own Hindu temples whereas they were previously denied even entry. Shree Narayana Guru also ensured that his own community, the Ezhavas themselves did not discriminate against others. It should be noted that it was not only "high castes" that discriminated against "low" but various low castes treated each other extremely badly as well. Shree Narayana Guru stopped this totally. Within a few years Sree Narayana established a multitude of temples all over Kerala.

It is significant that the history of founding of Temples by Sree Narayana was a process of evolution through which he slowly prepared the minds of the masses in the progressive realization of more and more revolutionary ideas. First he founded the temples dedicated to Shiva in the caste-Hindu pattern. Then in 1912 he made a temple dedicated to ‘Sharada’, the goddess of learning was founded at Varkala, thereby including the ideal of the worship of knowledge. Revolutionary changes were also introduced in the traditional rituals and ceremonials to be observed in temples. The next milestone in the path of his reform was the foundation of a temple in Murikkumpuzha near Trivandrum in 1922, where, in the place of a deity a bright light revealing the words "Truth, Duty, Kindness, Love" was installed. The climax of his temple reform was the installation of a mirror for worship in the temple founded at Kalavancode in Sherthallai. The mirror is symbolic of Sree Narayana’s teachings that man should find his salvation not in lifeless deities but in himself by the development and utilization of his inner self (atman) which is tremendously powerful and always pure and blissful. We have a portion of the Eternal Being within us, and we should learn to worship it in ourselves and others, and surrender to it. With such thoughts and practice, who can keep us down?

Sree Narayana was a true "rishi" who lived with the people and for the people. He knew that without providing material comforts, it is futile to hold out the illusion of spiritual happiness to the starving and suffering millions. So he conducted a veritable campaign to eradicate the material disabilities of the downtrodden sections of Hindus. In 1903, Dr. P. Palpu, a devotee of Sree Narayana, founded a social organization called S.N.D.P Yogam (Sree Narayana Dharma Paripalana Yogam), the organization to promote the Dharma of Sree Narayana. This organization has done invaluable service in the epic struggle against caste system in Kerala. The organizers of S.N.D.P made Sree Narayana as its first President. The first General Secretary of S.N.D.P Yogam was Kumaran Asan, the peerless pioneer among modern Malayalam poets. He was one of the dedicated disciples of Sree Narayana. In fact the spiritual philosophy and the crusade against caste that illumine Kumaran Asan’s poetry were inspired mainly by association with and inspiration from the great Guru.

Sree Narayana never went about preaching. He was essentially a ‘Karma Yogi’, who served God and practised spirituality through works. But his ‘silence eloquent’, the inner light that emanated from his resplendent personality, inspired and enlightened all around him, wherever he went. Wherever he went, he earned disciples and devotees in large numbers. In 1928 he founded the "Dharma Sangha", an order of Sanyasins who were expected to be his true disciples. The members of this order were to propagate and perpetuate the teachings of Guru.

Early in 1921 an All Kerala Fraternity Conference was held at Alwaye, and in this conference was delivered his eternal message "One Caste, One Religion, One God for Mankind". Sree Narayana founded two famous Ashrams, one at Varkala and the other at Alwaye, with educational institutions attached to them. These Ashrams remain the centers of purity and universal fraternity, the ideals, which the Guru greatly cherished and nourished. Sree Narayana did not attempt to found a new religion, but he propounded a great creed, the creed of "Universal Goodness".

Like the great Shankaracharya (who was also from Kerala), Sree Narayana was a profound thinker, a great seer and a born poet. He was also a great scholar in Sanskrit and Tamil. He has been the author of many works in Malayalam and Sanskrit, particularlu well known of which are "Atmopadesa Sathakam" and "Darsanamala" which epitomize his great moral and spiritual precepts. He has also beautifully translated Tamil works like "Thirukkural" and "Ozhuvilotukkam" into Malayalam. In his works he has superbly expounded the ‘Advaita’ (non-dualistic) philosophy. 'Daiva Dasakam' a simple prayer written by Guru. Sree Narayana greatness was recognized even while they were alive. No better testimony is needed for this than the fact that Rabindranath Tagore (the poet who wrote what is today India’s National Anthem) and Mahatma Gandhi had visited and paid respects to him. Tagore, when he visited Kerala in 1922, interviewed the Guru and was deeply impressed that he remarked-


"Among the ‘Paramahamsas’ alive in India now, there is none who has lived such a life of purity as Swami Sree Narayana".

The great Narayana Guru attained Samadhi on September 20, 1928. Thus physically Guru disappeared, but spiritually he lives forever in the minds of millions.

Madanlal Dhingra - (1887-1909)

"I believe that a nation held down by foreign bayonets is in a perpetual state of war. Since open battle is rendered impossible to a disarmed race, I attacked by surprise. Since guns were denied to me I drew forth my pistol and fired. Poor in health and intellect, a son like myself has nothing to offer the mother but his own blood. And so I have sacrificed the same on her altar. The only lesson required in India at present is to learn how to die, and the only way to teach it is by dying ourselves."
Extract from speech in court, July 23rd 1909

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Madanlal Dhingra was born in the holy city of Amritsar, the son of a well respected doctor, who was very loyal to the British. After some time as a civil servant, Dhingra went to England, to study engineering, in June 1906. In England, Dhingra enjoyed the "good life." He used to wear expensive clothes and fragrances, spend ages on his appearance and made many English friends and was very socially active. He was a charmer, but always loved his religion and Motherland as we are about to see.

There was a house in London that was known as India House, on Cromwell Street. This was set up by Shyamji Krishna Verma. The struggle for India’s freedom was under way, and at India house resided one of its great heroes, Veer Savarkar. He used to gather many Indian students, and give speeches and hold discussions to inspire them to serve the cause of the upliftment of India. Savarkar was a skilful orator and many heeded his message. Madanlal heard of India House and decided to pay it a visit. There he heard Savarkar speak, and as he listened, his blood began to boil. Strong feelings of anger and were aroused within him which were difficult for him to control. He became a great friend and devotee of Veer Savarkar, and took the oath of the Abhinava Bharat (meaning "Young India") revolutionary society founded by him.

A few incidents show Madanlal’s endurance and fiery patriotism. Savarkar organised a day in commemoration of the anniversary of India’s 1st war of Independence in 1857 (which the British dubbed as the "Indian Mutiny"). Hundreds of Indian youth went about for the day with a badge titled "1857 - Commemoration," to the annoyance of many English. An English friend of Dhingra tried to grab the badge of him. Dhingra slapped him, punched him to the ground drew a knife, saying "Don’t dare touch the symbol of my country’s honour." The Englishman apologised and fled. One day, at India House, a group was speaking of the bravery and prowess of the Japanese (who had just defeated Russia in a war), speaking of them as the pride of Asia. After a while, Dhingra got angry. "Enough of the praise of the Japanese, do you suppose we Hindus are in any way inferior to them?" In the eyes of many Dhingra was just a pretty boy and joker. Many of those present burst out laughing at his words, and taunted him. Dhingra was infuriated. This escalated, and led to a disturbing challenge being proposed to test Dhingra’s fortitude. Someone sugested in jest that a needle should be put through Dhingra’s hand. Dhingra absolutely insisted on the challenge, despite others now trying to discourage him. The needle was put all the way through the palm of his hand. Blood flowed, those present cringed, but Dhingra just smiled. The secret society started by Savarkar (Abhinava Bharat), were making bombs and procuring arms to send to India. In one bomb making session, the concentration of those present lapsed. Dhingra’s intuition and alertness prevented a serious calamity. He stopped the immanent explosion, but was burnt in the process.

Continually hearing the plight of Indians, and the increasingly oppressive measures that were being taken in the wake of the intensifying freedom movement, Dhingra was enraged, One day he appeared before Savarkar, saying he wanted to sacrifice himself, and asked if the time was right. Savarkar replied that it was nobody else’s decision, but that Dhingra himself would know when the time was right. A long discussion followed, and various plans were thought out. Dhingra’s anger against British occupation of his motherland increased day after day. To top it off, Savarkar’s elder brother was imprisoned and deported to the Andamans (a famous high security prison). Dhingra was determined to make the British taste a bit of revenge. He brought a revolver and practised shooting.

Dhingra began to look for India haters within his site. There was an association in London called the National Indian Association (NIA). Lord Curzon Wyllie was an important member of its committee. He had been a secretary of State in India, perceived to have been responsible for several ills against the Indian people, and the NIA was actively de-Indianising the Indian youth who were part of it, "turning patriotic young men into immoral useless traitors." Dhingra became friends with its secretary Emma Beck and became a member of the organisation, also getting to know Lord Curzon. Dhingra chose the night of 1st of July at a party of the NIA, at Jahangir House of the Institute of Imperial Studies, to be the date of his retaliation against the British. The music session was just over when Curzon Wyllie entered the hall with his wife. Dhingra approached him, and fired 5 shots killing Curzon. Dhingra fired a 6th bullet when Cowasji Lalkaka, a Parsi gentlemen, dashed towards and grabbed Dhingra. Lalkaka also fell dead. Dhingra stated in court that he had no intention of killing Cowasji Lalkaka. The police arrived, and Dhingra willingly allowed his arrest.

Needless to say, England was rocked by the murder of Curzon Wyllie. Dhingra had written a statement, but the police snatched it and it was never again seen. However, Savarkar had a copy in anticipation of the police action. The Indian freedom fighters were overjoyed, but many Indians openly condemned him. Unfortunately these included his anglophile father and brother, who disowned him publicly. A meeting was held in Caxton Hall in London on the 5th July 1909, as a meet up of the prominent Indians who were loyalists to the British Raj, to pass a resolution in condemnation of Madanlal Dhingra’s conduct. Word of this meeting reached Dhingra’s friends, and a band of them attended the meeting. The Aga Khan, who presiding over the meeting moved to pass a resolution unanimously condemning Dhingra. Savarkar’s voice interrupted loudly from the back of the hall. "No, the resolution is not unanimous." The whole gathering was silenced. "Who is that?" shouted the Aga Khan. "It is me Savarkar, and I condemn it" was the reply. A young British man dashed forward and punched Savarkar to the floor. Savarkar was bleeding, and his glasses smashed, but he continued, "Happen what may, I oppose the resolution." Then Thirumalacharya, a fellow revolutionary thrashed the Englishmen who hit Savarkar, forcing him to flee. The Abhinava Bharat would suffer no insult to their beloved Dhingra.

The court case, which followed, was held at the Old Bailey Court on July 23rd. The outcome was a foregone conclusion. But it was perhaps here that was Dhingra’s finest hour. He faced the ordeal calmly and gave a voice to the suffering of his beloved Mother India. Part of his statement (delivered on July the 10th) read as follows:

"I do not want to say anything in defence of myself but simply to prove the justification of my deed. As for myself I do not think any English law court has any authority to convict me or detain me in prison or to pass any sentence against me... I hold the English responsible for the murder of 8 million of my countrymen in the last 50 years."

Up to the date of his execution, many friends came to visit Dhingra. His only formal request was very simple - that his funeral should be done in the traditional Hindu manner. Savarkar was determined to do something for Dhingra. He activated his contacts in several countries. There were indeed several non-Indians, even Britishers, who believed in India’s freedom. Dhingra’s statement was sent to major newspapers across the world, all of who published it! This was a very key event in giving momentum to the freedom movement, as many foreign voices now raised their voices in India’s favour. Dhingra certainly didn’t die in vain. In Ireland and Egypt (which were both involved in a struggle against the British), Dhingra was a hero. Annie Besant rightly said of Dhingra "More Madanlal’s are the need of the time." Later on, Madanlal Dhingra’s deeds would inspire the great martyrs Bhagat Singh and Uddham Singh.

On the day of Dhingra’s martyrdom, he had the names of Ram and Krishna on his lips. His friends printed a handout and gave it out on the streets, praising Dhingra’s sacrifice and the injustices being perpetrated against India, together with a warning that the struggle will not subside. Dhingra died with the Bhagwad Geeta in his hands. His parting words were:

"My only prayer to God is that I may be re-born of the same mother and I may die in the same sacred cause till the Cause is successful. Vande Mataram!"

Ramana Maharshi - (1879-1950)

His Significance

Ramana Maharshi is universally looked upon as one of the greatest self realised sages of modern times. He lived a quiet life with no interest in publicity, yet seekers flocked to him and today many centres bearing his name exist all over the world. He was renowned for his saintly life, for the fullness of his self-realization, and for the feelings of deep peace that visitors experienced in his presence. So many people came to see him at the holy hill of Arunchala where he spent his adult life that an ashram had to be built around him. He answered questions for hours every day, but never considered himself to be anyone's guru.

Early Life

Ramana was born on 30 December 1879 in a village called Tirucculi about 30 miles south of Madurai in Tamil Nadu, India. His middle-class parents named him Venkataraman. His father died when he was twelve, and he went to live with his uncle in Madurai, where he attended American Mission High School. At age 16, he heard somebody mention "Arunachala." Although he didn't know what the word meant (it's the name of a holy hill associated with the god Shiva) he became greatly excited. At about the same time he came across a copy of Sekkilar's Periyapuranam, a book that describes the lives of Shaivite saints, and became fascinated by it. In the middle of 1896, at age 16, he was suddenly overcome by the feeling that he was about to die. He lay down on the floor, made his body stiff, and held his breath. "My body is dead now," he said to himself, "but I am still alive." In a flood of spiritual awareness he realized he was spirit, not his body.

His Guru

Ramana Maharshi didn't have a human guru (other than himself). He often said that his guru was Arunachala, a holy mountain in South India.

His Teachings

Ramana Maharshi taught a method called self-inquiry in which the seeker focuses continuous attention on the I-thought in order to find its source. In the beginning this requires effort, but eventually something deeper than the ego takes over and the mind dissolves in the heart center. The seeker then experiences the truth off their being beyond the body, and beyond time and space. The goal of realisation of the divine within us and to merge back into the sea of consciousness where there is only pure bliss and awareness is the main ultimate goal of all paths within Hinduism. Ramana Maharshi taught one of the most structured and direct paths to it. He included the aids of worship of deities, Vedic chanting, reverence for the divinty in nature, action performed surrendered fully to God all as part of the progression to pure realisation.

A brief but extremely meaningful summary of his teachings (the Upadeshasaram composed by Ramana, consisting of 30 verses together with a short commentary) can be found at the following link:

http://www.vedanet.com/Upadesha.htm

Ganpati Muni - 1878-1938

Ganapati Muni was perhaps the chief disciple of Ramana Maharshi. Ganapati had first discovered Ramana as a young boy then realising his spiritual mastery, made Ramana his guru. Although Ganpati had studied the Vedanta (Upanishads), he had not clearly understood what tapasya meant. The simple explanation that Ramana gave cleared a big doubt that tormented him. Ganapathi Muni was the one to first call him Ramana and Maharshi. Ganapati wrote several important Sanskrit works on the Maharshi and also put Ramana’s teachings into Sanskrit.

Ganapati was a Vedic scholar, a Tantric yogi, an Ayurvedic doctor and a Vedic astrologer, as well as an active social thinker and reformer. He even researched the history of the Vedas and the Mahabharata. He was probably the greatest Sanskrit poet and writer of this century. His greatest work, Uma Sahasram, has a thousand verses and forty chapters each down flawlessly in a different Sanskrit meter. He preserved some of the deepest spiritual secrets at the heart of Hinduism and was like an ancient sage of the Vedic era. His intense sadhana (spiritual seeking/efforts) led him to evolve many paranormal abilities, which culminated in a very rare spiritual experience of "skull cracking", in which his skull cracked during his meditation and an visible light surrounded his head from then onwards. Henceforth Ganpati Muni resided in a higher state of consciousness in contact with the spiritual energies and beings of the subtle plane of existence.

In the modern era, David Frawley (Vamadeva Shastri), one of the most important figures in the Hindu world, has taken inspiration from several of Ganpati Muni's works. Therefore Ganpati's Muni's legacy continues to inspire many minds towards an integral Hindu renaissance.

Ramakrishna Paramhansa - (1826-1886)

Ramakrishna Parmahamsa is perhaps the best known saint of nineteenth century India. Depite not having the least bit of interest in publicity, people flocked to him hearing that a great saint who has experienced the Divine directly resides in Dakshineshwar. His lucid direct experience of God had a universal appeal, and even the modern Hindus educated in British schools were drawn back into their culture hearing him speak. Sri AUrobindo, another great yogi of Bengal later said: "India became free on the day when arrogant youth who had been to British schools bowed down humbly before the illiterate saint, knowing that he carried within him a greater power."

He was born in a poor Brahman family in 1836, in a small town near Calcutta, West Bengal. As a young man, he was artistic and a popular storyteller and actor.

Young Ramakrishna was prone to experiences of spiritual reverie and temporary loss of consciousness. His early spiritual experiences included going into a state of rapture while watching the flight of a cranes, and loosing consciousness of the outer world while playing the role of the god Shiva in a school play.

Ramakrishna had little interest in school or practical things of the world. In 1866, he became a priest at a recently dedicated temple to the Goddess Kali located near Calcutta on the Ganges River. It was built by a pious widow, Rani Rasmani. Ramakrishna became a full-time devotee to the goddess spending increasing amounts of time giving offerings and meditating on her. He meditated in a sacred grove of five trees on the edge of the temple grounds seeking a vision of the goddess Kali.

At one point he became frustrated, feeling he could not live any longer without seeing Kali. He demanded that the goddess appear to him. He threatened to take his own life with a ritual dagger (normally held in the hand of the Kali statue). At this point, he explained how the goddess appeared to him as an ocean of light:

"When I jumped up like a madman and seized [a sword], suddenly the blessed Mother revealed herself. The buildings with their different parts, the temple, and everything vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up. I was caught in the rush and collapsed, unconscious … within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother."
About this time, an elderly holy women stayed with Ramakrishna for some time teaching him yogic and tantric meditation techniques.

A yogin named Totapuri then became Ramakrishna's mentor. Ramakrishna adopted the role of renunciant and learned a nondualist form of Vedanta philosophy from him. In this system, God is understood to be the formless unmanifest energy that supports the cosmos. Ramakrishna experienced a deep form of trance (nirvilkalpa samadhi) under the guidance of this teacher. This state can be described as complete absorption of the soul into the divine ocean of consciousness.

Ramakrishna did get married to a lady who is known as Sarada Devi, although it was a celibate marriage of a yogic couple. Disciples began to appear at this point in Ramakrishna's life. He embarked on a long period of teaching where he gathered a group of disciples around him. This period of his life is well documented by two sets of books written by his disciples. These references are listed below. Ramakrishna explained on different occasions that god is both formed and formless and can appear to the devotee either way. He often asked visitors whether they conceived of god as having qualities or as being beyond qualities. He then proceeded to teach the devotee according to the way he or she viewed the divine.

The most famous of Sri Ramakrishna’s devotees was a youth who came to him as Narendra Dutt, who is better known to us as Swami Vivekananda. Swami Vivekananda went on to create a powerful ripple in the inertia that had gripped Hindus, and significantly changed the way that Hinduism was looked at by the world. He is considered the father of the Western Yoga movement.

Ramakrishna died of cancer of the throat in 1886.

Vasudev Balwant Phadke - (1845-1883)

What the Indian Sepoys tried to do in 1857, the Marathas in three bitter wars and the Sikhs tried in 1840, but failed, one man attempted: to take on the mighty British Empire single handed.

Much of his doings are recorded in his own diary, written while hiding in a Hindu temple from the police. He describes how his feeling were stirred by the terrible famine that gripped western India in 1876/77 and realised that the miseries of India were the consequences of foreign oppressive rule.

Hence in true Hindu spirit he took a vow to stir armed rebellion and destroy the British power in India and re-establish Hindu Raj. For this he did not turn to the effeminate upper classes of India, who could not and cannot revert to such direct action but instead he turned to the sturdy rural Marathas who formed the bulk of the famous Hindu Maratha cavalry that had smashed the pride of Afghans and Mughals and only subsided after three wars with the British.

Here he found ready and able soldiers ‘First of all I went to Narooba Wada to perform my prayers and then coming and going on the road I turned the peoples minds against the British … I wished to ruin them. From morning to night, bathing, eating, sleeping I was brooding on this and I could get no proper sleep.

‘At midnight I would awake and think how the ruin of the western oppressors would be achieved until I was as one mad. I learnt to fire at targets, to ride and sword and club exercise. I had a great love of arms and always kept two guns and swords’

Phadke began to raid and cut the communications of the British and to raid their treasury. From Dhamari to Khed his fame began to collect. With each raid his monetary position increased, as did the numbers of followers in his desperate cause.

‘A child being born does not at once become a man but grow little by little and I saw my struggle with the British as such, from collecting small bands of raiders, to looting the treasuries to raising a band then an army of men for freedom … If I find that there is no success in this world then I shall go to the next to plead for the people of India’

The British government had put a price on his head by now but his following was gradually spreading. At the village of Ghanur he fought an engagement with the British army following which Phadke announced a reward for the killing of each European on a sliding scale depending on that mans position.

For some time he kept up a heroic unequal struggle with the British and their Pathan underlings under Abdul Haque.Eventually after a fierce fight he was captured in Hyderabad on 21 July 1879. He was charged for waging war against the British government which was proved by his own diary and his statements in court. There was great public enthusiasm during his trial and vast crowds collected daily to hear him speak to the point where the British were taken aback by his appeal to the common man.

A newspaper ‘Deccan Star’ in 1880 wrote ‘In the eyes of his countrymen, Vasudev Balwant Phadke did not commit any wrong … he showed spirit in trying to relieve the miseries of his countrymen … [and] by sacrificing himself he has averted the danger which sooner or later must follow intolerable oppression. We must consider him a harbinger of good fortune for India’

Realising that he was far too dangerous an individual to remain in India he was transported for life to prison in Aden. He was fettered and placed in solitary confinement. Nevertheless on 13 October 1880 this undaunted man pulled off the door by its hinges and escaped. Unfortunately, he was shortly captured again. Realising that life was now intolerable and unable to live under the bondage of the hated British he went on hunger strike and this noble son of India died on 17 February 1883.

Here was a single man standing out against what was one the most powerful empires the world has ever seen. The seeds he left grew into a mighty banyan tree with its shoots all over the nation within a short period of time. Soon the guns were booming for freedom all over from the Chaperkar brothers in Maharasthra, the Ghadr movement in Punjab to the revolutionaries in Bengal. He can, with justice, be called the father of militant nationalism and Hindutva in India.

Rao Tula Ram Ahir - (1825 - 1862)

Many of us, who are familiar with India’s capital, must have used the nation’s main international airport, Indira Gandhi International, at some point or the other. En route from the airport to the centre of the capital is a long and famous road, Rao Tula Ram Marg (‘Marg’ being the Hindi for street). Situated on this road is one of New Delhi’s finer higher education institutions, Rao Tula Ram University. All this begs the question, ‘who is this Rao Tula Ram?’


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

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

In 1857, on hearing the news of rebellion at Meerut and other places, the people of the Rewari rose up in revolt. In the Rewari area, lead was given by Rao Tula Ram. His cousin Gopal Dev also stood by him. The forefathers of the Raos had helped the Marathas in 1803 in their fight against the British and as a result when the latter came out successful in the struggle, the British confiscated their land and gave instead an ‘istamarari’, or grant, of about 58 villages. This was a great blow to the Raos which shattered their position and made them unhappy with British Raj.

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

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

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

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

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

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

The battle of Narnaul was undoubtedly one of the most decisive battles of the Uprising of 1857. The English felt jubilant over their success in this confrontation, for it marked the ‘beginning of the end’ of the crucial period of the struggle in the Haryana region and northern Rajasthan. After the battle, Rao Tula Ram moved into Rajasthan; then joined Tantya Tope's forces for one year. On 1 November 1858, the British issued the promises of unconditional pardon and amnesty to all offences against the British to all except those who directly or indirectly took part in the murder of British subjects. With the blood of many British soldiers and subjects on his hands, he left India for Iran in 1862.

This proved a wise decision - once the uprising of 1857 was over, the wrath of the British was unleashed. People in the Rewari and Narnaul areas were hung or shot dead and their villages burnt. In Iran, he plotted revenge against the British. From Iran he travelled to Afghanistan, where tragically, in the winter of 1862, he died of dysentery in Kabul at the young age of 38.

Tatia Tope - (1814-1857)

Tatia Tope was a hero of the Indian Mutiny which broke out in 1857 (which should more fittingly be titled as The 1st Indian War of Independence). His role in this achieved him international fame. Tatia was born in a place named Yeswale, near Nasik in Maharashtra. He was the second of eight children. His father’s name was Pandurand Pant. His own name was Raghunath. The Peshwa (Prime Minister) liked the bright boy, and on one occasion gave him a topi (hat) bright with jewels.

"Tatia" is a term of affection in Marathi. People near and dear to Raghunath used to call him Tatia, and because he always used to wear the hat, he acquired the name Tatia Tope, which was to stay with him till the end and beyond. The vast Maratha Kingdom fell in 1818. The disposed Peshwa, and some of his loyal people moved to Brahmavarta. Despite the loss of kingdom, the spirit of the young generation who lived in Brahmavarata was very much grounded in the memory of freedom and a desire to regain it. Many of Tatia’s young friends achieved fame as martyrs in 1857.

In 1851, Nana Saheb, adopted son of Baji Rao II, became Peshwa. He was a much more fiery character than his father and was happy with his family living comfortably on a British pension. Lord Dalhousie became the Governor of India, and was far more oppressive than his predecessors. He plundered India’s wealth, robbed young princes of their crowns, and brought in a large number of Christian missionaries with the express aim of eradicating the "vile culture of the land."

The flame of discontent in the minds of the people, who were born in free India, was ready for an insurrection. A careful plan was hatched to totally drive the British out of India. Tatia and others took the task of enflaming the hearts of the Indians fighting under the pay of the British (such soldiers were termed "sepoys"). It was ordained that 31 May 1857 was the date when many Indian regiments across India would simultaneously rise in revolt. But a famous unplanned incident set of the revolt 2 months before this date, in a costly but brave blunder. The Indian soldiers got the word that their new cartridges for their rifles were greased with cow fat and pig fat. This enraged Hindus and Muslims. A regiment in Barrackpore refused to load their rifles. The British were adamant and said that any soldiers who did not comply would be stripped of their arms. One Mangal Pande could not take these insults and fired at the British captain. The revolt was now on.

Other regiments joined the revolt and moved to the capital with the cry of "Chalo Delhi." They soon captured it. Nana Saheb and Tatia Tope bided their time. they were summoned to help the panicking British, in the city of Kanpur. There they called reinforcements, and at midnight on June 4th 1857 they struck, taking the city and booting out the British. For a time Kanpur was a stronghold of the revolt, but on July 16th the British called in reinforcements and retook it. The morale of the Indian soldiers began to flay. They couldn’t stand up to the superior technology and organisation of the British, and were demoralised that many of their countrymen did not join the freedom movement, particularly the Sikhs. Tatia Tope was entrusted with the momentous task of reinvigorating the Indians, which is when he really came into his own.

Tatia went to Shivarajpur and gathered what forces he could. He fell upon the forces of General Havelock, who was marching from Kanpur to Lucknow, using the infamous guerilla techniques of the Marathas to inflict heavy losses. Tatia’s eyes then fell of Kalpi, which was strategically situated between Jhansi and Latehapur. The wrath of India descended upon the fortress and captured it. It was made into a workshop to manufacture arms. A new life was breathed into the War of Independence. In a swift swoop he captured a series of forts. He secretly reached the Scindhia regiment at Morar, whom he won over to the side of revolution, further reinforcing it. Then Tatia received the encouraging news that Major Windham of Britain, who was in charge of Kanpur was short of troops and resources. Not being one to miss an opportunity, Tatia collected his men, crossed the Jamuna and confronted Kanpur. A pitched battle was fought on the banks of the Pandu, which was eventually won. Tatia’s fame by now had reached all of Europe. His name was in nearly every newspaper. He was a household name of terror in England.

The British media were trying to portray him internationally as a vile evil fiend. True, he had affected the slaughter of a large number of British, but it was little compared with what Britain inflicted upon India, and indeed the other countries it was busy trying to colonise. Tatia Tope was a symbol of the indomitable spirit of India, a symbol of the reason why the Hindus out of all ancient peoples have survived through the long ages and continue to thrive even today.

However, the tide was to soon turn against Tatia and the rest of the rebels. The British retook Kanpur, but Tatia was beyond their reach, and arrived at Kalpi. He tried to again breath new life into the revolt, by trying to win over the native rulers and Princes to the side of freedom. However, most were scared. A few agreed to help in secret. Some stayed neutral. But others were actually rude and arrogant, insulting Nana Saheb, Tatia’s leader. Tatia resolved to teach these rulers a lesson, starting with the ruler of Charkhari. The ruler appealed to the British for help but the forces from Jhansi, commanded by Rani Lakshmibai blocked them, enabling Tatia to score a crushing victory, gaining money and ammunitions. But news of a crushing blow to the rebellion soon reached Tatia’s ears. Delhi fell, and its ruler, Bahadur Shah was taken prisoner. The forces at Delhi should have followed Tatia’s policy and continually harass the British without becoming complacent. But Bahadur Shah got too encouraged with the victory at the capital. This helped the British by allowing them to regroup, and gave them a single, unmoving target to attack.

Still, the brave Rani Lakshmibai kept the flag of freedom flying at Jhansi. Tatia was very proud of the young girl whom he remembered as a child. Even Jhansi was soon besieged. Tatia answered the call for help, marching with a force, but it was of no avail. The remaining forces, including Rani Lakshmibai had to retreat to Kalsi. The rebellion was reaching its final stage, its spirit being gradually crushed. But not the spirit of Tatia Tope. He reached the kingdom of Gwalior, which was formerly part of the Maratha confederacy. He incited another revolt. Those ministers who opposed the revolt had to flee. It is said that Gwalior reverberated with war drums. But it was not to last. The British assault came and a grim battle was fought and lost by Tatia and the forces of Gwalior. Rani Lakshmibai fell in this battle.

All the Indian rulers were now terrified into submission, but the British were not happy, as Tatia was still elusive. They never knew when he would incite another revolt. They launched a mammoth search for him for months. Tatia was now alone. The British offered "pardon" to Indian soldiers who gave up their arms. Many did so. At this hour of despair, Tatia remembered his old friend, Man Singh, a leader in the Gwalior army, who was now hiding with a band of men. Tatia had felt that Man SIngh was the one of the only men he could trust. Tatia was offered a place to stay and protection. The British had caught scent of Tatia’s plan. They contacted Man Singh, offering him pardon, riches and land. The temptation could not be resisted and thus Man Singh was won over.

It was midnight of April 7th 1859 when the lion was caged, in his sleep. Tatia Tope was put on trial, at the camp of General Meadle at Shivpuri. Tatia scoffed at the charges against him. "I am not your servant. I have obeyed the orders of my Peshwa, who is my master. I have shed no innocent blood. I do not ask for any mercy...blow me to pieces on the mouth of a cannon or hang me to death from the gallows."

On April 18th 1859, 2 years after the outbreak of the war, Tatia was hung. He was totally undaunted and unbroken at the time of death. He even put the rope around his own neck to show how unphased he was. He had fought more than 150 battles. Thus passed a very brave and heroic Indian, who lived and died as a lion.


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Note, Tatia is sometimes written as "Tantya" or "Tantia"

Baji Prabhu

Baji Prabhu is remembered as a hero of India, especially in Maharashtra. He was a sub-leader serving under the Mores of Javli, in Maharashtra, until Javli was annexed to Shivaji’s territories in 1656. At first it was impossible for Baji Prabhu to appreciate Shivaji, but he soon realised that Shivaji stood for a cause larger than that of his disposed leader. He became an enthusiastic supporter of the Maratha Hindu movement. From then on he was a staunch friend and supporter of Shivaji.

In 1660, Shivaji was locked up in a fort, under siege by a big army from Bijapur. He made his escape on the dark night of July 13th, with a contingent of about 1500 Maratha troops. Baji Prabhu was 2nd in command of the contingent. Baji Prabhu would have perhaps won no place in history and ended his life in relative obscurity if Shivaji and his party had reached their destination in safety. But Fazl Khan, the son of Afzal Khan (a general of Bijapur who Shivaji had slain) was a sworn enemy of Shivaji and gave hot pursuit, with an army of 12,000. By day break, it was clear that there was no way to shake of the enemy except by giving fight. Shivaji decided that this was inevitable. He ordered Baji Prabhu to face the troops of Bijapur, for which undertaking he was given half of the contingent. Shivaji said that Baji Prabhu would hear the cannon fire from Vishalgadh (the destination fort), as a signal of Shivaji’s safety.

Baji Prabhu occupied the narrow pass of Ghodkhind, blocking the path of the pursuers, and made a determined stand against them. He knew the great importance of his task - he had to protect the safety of a man of destiny. This resolved him to stand until the last man. Fazl Khan repeatedly tried to break through the defences of the pass, to get to Shivaji, but was constantly repulsed. The unequal battle raged for hours, with the valiant defenders clinging to their positions, rapidly depleting in numbers.

At last, 5 hours after the battle started, the cannon fire announcing Shivaji’s return to Vishalgadh was heard. Seven hundred valiant Marathas had by then laid down their lives. Each one was a martyr of a great cause. Baji Prabhu was badly hurt. The dying hero was however jubilant. He had done his duty and saved his king, and saved the realm from chaos. He showed spirit of sacrifice few today could match. He asked for no greater reward in life and died a happy man. If Shivaji had fallen, the history of the suffering of our ancestors under the Moghul yoke would have been longer and more gruesome.

"The defence...," says historian Dennis Kincaid, "has become legendary in Western India. The action is remarkable as an example of the spirit which Shivaji’s leadership infused into his followers." Shivaji’s mother, Jijabai, wept at the news of Baji Prabhu’s death. Ballads and poems have been composed in his memory, some of which are still sung today. Sri Aurobindo, the great yogi, mystic and revolutionary of the 20th century wrote a splendid poem dedicated to Baji Prabhu, which was used as a symbol to capture the spirit of sacrifice that was required of the young men in India's freedom struggle which was then under way. Baji Prabhu and his men will be remembered as long as good and brave deeds are considered worthy of commemoration.

Tanaji Malusare

Perhaps no episode in Maratha history has stirred the hearts of people as deeply as the death of Tanaji Malusare, the conqueror of Sinhagad (the Lion’s Fort), the tale of which is most popularly told by the Ballad of Sinhagad. The Treaty of Purandar (June 1665) had forced Shivaji to surrender 23 forts to the Moghuls, including Sinhagad. The treaty hurt the pride of the Marathas. None felt the sting more deeply than Jijabai, the mother of Shivaji, who was in a way the mother of the kingdom. Shivaji, however deeply he loved his mother, could not fulfill her wish, because the conquest was considered virtually impossible, with the fortifications and select Rajput, Arab and Pathan troops guarding it. Shivaji’s lieutenants shared this view.

But, Jijabai refused to share their hesitation. It is said that once determined, a woman’s strength of will and thirst of sacrifice are the most potent forces, and the example Shivaji’s mother Jijabai definately supported this view. One morning, says the ballad of Sinhagad, while she was looking out of the window of Pratapgad, she saw in the distance the Lion Fort. The thought that the fort was now under the control of Moghuls enraged her. She summoned a rider and ordered him to go in all haste to Shivaji, then resident at Rajgad, and tell him that she desired his immediate presence.

Shivaji promptly responded to his mother’s summons, without knowing the reasons for its urgency. His heart sank when he discovered what it was that Jijabai wanted of him. He tried to plead earnestly that the conquest would be likely to be in vain, despite even mammoth efforts. The lines of the ballad have Shivaji saying:

“To win it went forth many, but there came back never any: Oft planted was the mango seed, but nowhere grows the tree.”

However, eventually dreading his mother’s displeasure most of all, he thought of a suitable man to whom could be entrusted the perilous task. There was nobody else capable thought Shivaji other than Tanaji Malusare, his prized companion from early youth, and a man of iron will, who had accompanied Shivaji on all historic associations.

Tanaji was in the village of Umbrat, engaged in celebrating his son’s wedding, when the call came for him to meet with Shivaji at Rajgadh. He hastened to meet Shivaji, accompanied by his brother Suryaji and his uncle Shelarmama. Shivaji did not have the heart to tell his dear comrade that he had been summoned to such a mission, and directed Tanaji to Jijabai to hear from her the nature of his mission.

Undaunted by the terrifying nature of his mission, the lion-hearted Tanaji vowed either to accomplish it or die in the process. He set out at night and from the Konkan marched towards the fortress with his men, reaching it unnoticed on a cold, clear and moonless night - in February 1670. He had taken with him Shivaji’s favourite ghorpad or lizard to assist in scaling the fort wall (the lizard was regularly used to map a suitable route for climbing forts). The creature, to whose waist a cord was tied, refused to climb the fort, as if to warn Tanaji of the impending disaster. Tanaji expressed his rage, and the lizard got the message and terrified, scaled the hill top, which helped the Marathas to clamber the cliff.

Scarcely before 300 men had reached the top, their arrival was detected by the guards. The sentries were swiftly slain by the Marathas, but the clash of arms thoroughly roused the garrison. Tanaji was faced with a grave problem. With 700 of his troops still at the bottom of the fort, he had to challenge an enemy that greatly outnumbered his troops. His mind was already made up, and he ordered his troops to charge. The fight proceeded. Tanaji lost many men, but they inflicted heavy casualties on the Moghul forces. Tanaji repeatedly sang to keep the spirits of his soldoers high. After some hours, the Moghul commander Uday Bhan engaged in a fight with Tanaji. The odds were against the Maratha. The long night march, the anxiety of the mission, scaling the fort and the vigorous combat Tanaji had already been engaged in before Uday attacked him had drained him thoroughly, hence after a lengthy fight, Tanaji fell.

The death of their leader unnerved the Marathas, but Tanaji had kept the battle going just long enough so that the 700 troops who had been left at the bottom of the fort when the battle began had managed to breach the defence and force entry. They were led by Suryaji, Tanaji's brither. The timely arrival of Suryaji, Tanaji’s brother, who had entered the fort, and his exhortation to the Marathas to fight till the end saved the situation. In the fierce battle that continued, the Moghul commander was slain, and the entire garrison routed. Several hundred Moghuls in order to try and save themselves ventured over the rock and were slain in the attempt.

It was a great victory for the Marathas, but there was no elation in their camp. The news of the victory was conveyed to Shivaji, who rushed to the fort eager to congratulate Tanaji, but to his dismay he saw the brave man’s slain body. The Ballad of Sinhagad describes the grief as such:

Twelve days the king wept over him for the great love that he bore him.

The sorrow of Jijabai was also described:

The scarf removed, she saw his face, No worthier chief of the race, Twas thus she wailed and drew a sword, before the armies of his Lord:“Shivaji son and king today, Thy best limb has been chopped away” Nor less the monarch to his chief, The tribute paid of royal grief.

When Shivaji learned of his friend's death, he remarked "Gad ala pan Sinha gela", meaning "We have gained the fort, but lost a lion."

Samartha Ramdas - 1608-1681

Shri Samarth Ramdas was born in 1608AD in the village Jaamb, in Maharashtra on the auspicious day of Ramnavmi. His name was Narayan Suryaji Thosar. Ranubai was his mother. After he decided to devote his life to religion, he went to the village Takli near Nasik. There he practised meditation on the sacred "Gayatri Mantra" and chanted the name of Shri Ram. He continued observing the rigourous penace for twelve years and had many mystical experiences and realisations.

Gradually the same Narayan, became well-known and was called Samarth Ramdas, who is remebered as both a saint and even a hero in the memory of Hindus. At the age of twenty-four, he started a wandering life, moving in all corners of India for nearly twelve years and obtained the first hand knowledge of conditions of society. Under the inspiration of Shri Ram, he commenced his mission of upliftment of people, at the bank of the River Krishna.


Heaven On Earth

Shri Samarth Ramdas, inspired, motivated, the disappointed, dejected, dormant people, of Maharashtra who were suffering under the tyranny of Islamic rules and had lost their self confidence, self-respect, and were in abject surrender to their degradation. He galvanised these common folk for confident action, for winning freedom, safeguarding their national interest, and working for excellence and self-actualisation. His inspiring teachings in are best exemplified by a pragmatic treatise 'Dasbodh' which was written at 'Shivthar', a place which is now considered very sacred and has extremely positive vibrations of all the intense meditation and devotion which has taken place there.

He placed before people, the ideal of Lord Shri Ram. He exhorted people to work like the great devotee Hanuman, the deity of strength, courage and devotion. He set up Hanuman temples everywhere, which can be found littered across Maharashtra. The chant which he popularised most was: "Shri Ram Jai Ram Jai Jai Ram".


During the same period, by the grace of the Divine the great hero Shivaji had arisen in Maharashtra. He had accepted guidance of Samarth Ramdas, for spiritual elevation as well as matters of state administration. This pair of Guru and disciple had once again brought alive the memories of Lord Shri Krishna and Arjun for establishment of truth and right just order.


Shri Ramdas started living at the Fort Sajjangad, near Satara city, due to the love and affection of Shivaji Maharaj. He taught intense devotion and meditation, but blended it sublimely with teachings for worldly transformation and prowess. He encouraged exercise almost as much as religion. Ultimately, one day in 1681 his physical body, was merged in the cosmos. His samadhi at Sajjangad, inspires devotees for self elevation and supreme excellence in every segment of life.

TUKARAM

Tukaram is one of the great mystic saints of medieval Maharashtra, whose compositions are still recited with devotion today, and provide a source of light in the journey of many souls. He was born in 1608 in the village of Dehu on the banks of the river Indrayani into a so called low-caste Sudra family (negative propaganda has overlooked the fact that many of Hinduism’s most universally reverred saints have arisen from all castes including the lowest. It is not commonly realized that Tukaram’s family were landowners, and that they made their living by selling the produce of the land. Tukaram’s father had inherited the position of mahajan, or collector of revenue from traders, from his father, and Tukaram in turn was the mahajan of his village Dehu.

At a relatively young age, owing to the death of his parents, Tukaram took charge of the family, and before he was twenty-one years old Tukaram had fathered six children. The devastating famine of 1629 carried away Tukaram’s first wife and some of his children, and Tukaram henceforth lost interest in the life of the householder. Though he did not quite forsake his family, he was unable to maintain his second wife or children, and was ultimately reduced to penury and bankruptcy, besides being stripped by the village of his position as mahajan.

In the meantime, Tukaram turned to poetic compositions [abhangs], inspired by his devotion for Lord Vithoba [Vitthal], the family deity. He is said to have been visited in a dream by Namdeo, a great poet-saint of the thirteenth century, and Lord Vitthal himself, and apparently was informed that it was his mission to compose abhangs to spread devotion amongst the people. His compositions were in Marathi rather than Sanskrit, which meant that the teachings could more easily percolate through the masses. Some of the orthodoxy hated him for this and indeed tried to make his life difficult.

According to legend, some local Brahmins compelled him to throw the manuscripts of his poems into the river Indrayani, and taunted him with the observation that if he were a true devotee of God, the manuscripts would reappear. It is said that Tukaram then commenced a fast-unto-death, invoking the name of God; and after thirteen days of his fast, the manuscripts of Tukaram’s poems reappeared. Some of his detractors turned into his followers; and over the course of the few remaining years of his life, Tukaram even acquired a reputation as a saint. In 1649, Tukaram disappeared: his most devout followers believed that Vitthal himself carried Tukaram away, while some others were inclined to the view that he had been assassinated, though no one has ever offered an iota of evidence to justify the latter interpretation.

It is uncertain how many poems Tukaram composed, but the standard and most frequently used Marathi edition of his poetry, which first appeared in 1873 from the Indu Prakash Press with funding by the Bombay Government, and has often been reprinted, brings together 4,607 poems. Several manuscripts in Marathi exist of his poems, but some poems are found in only one manuscript version; often poems found in several manuscripts show variations; and there is no single mansucript in Tukaram’s own handwriting with all the poems that are attributed to him.

Though Tukaram’s place in the history of the development of Marathi is deemed to be inestimable, and he has been credited with being the single most influential figure in the history of Marathi literature, the body of scholarship on Tukaram outside Marathi is rather small, and translations of his work are woefully inadequate. The only nearly complete translation of Tukaram into English, entitled The Collected Tukaram, was attempted by J. Nelson Fraser and K. B. Marathe, and published in Madras by the Christian Literature Society (1909-1915). A more recent translation of a selection of Tukaram’s poetry by Dilip Chitre has been published as Says Tuka (Delhi: Penguin, 1991).

Sant Eknath - (1533-1599)

SANT EKNATH is one of the great rishis of Maharshtra. Starting from the life of Jnaneshwar (1275-1298), whose treatise on the Bhagavad Gita sprang new life into the religious life of the land, Maharashtra was blessed with a stream of great religious figures, who sustained the faith of the people in the religion of the land through many hardships. The religious renaissance eventually transformed the society completely, culminating in Independence from Islamic rule for most of India.

The life of Eknath acted like a bridge between his predecessors Jnaneshwar and Naamdev and his successors Tukaram and Ramdas His teachings of philosophy and practice is a synthesis of the quest for the eternal and transcendent while living within the imminent. This great saint of Maharashtra was born sometime around 1530 AD in a Brahmin family which had brought forth great teachers in the past. Eknath’s father, Suryanarayan, and mother, Rukmini died shortly after his birth, hence Eknath was brought up by his grandparents, Chakrapani and Saraswatibai.

Throughout his childhood Eknath devoted his time significantly to devotional practices.When about twelve years old, Eknath heard about a man named Janardan Swami. This great scholar lived in Devgiri renamed as Daulatabad by the Muslim rulers of the time. Eager to become his disciple, Eknath trudged all the way to Devgiri. Janardaswamy was amazed by this extra-ordinarily gifted boy and readily accepted him as his disciple. He taught Eknath Vedanta, Nyaya, Meemansa, Yoga etc. (i.e. a broad based education of Hindu dharma) and most importantly, Sant Jnaneshwar’s works.

Janardan Swami was a devotee of Lord Dattatreya, the son of Atrimuni and his wife Anasuya. Eknath soon achieved self-realisation through his dedicated practice. The Guru then asked Eknath to proceed on pilgrimage. He himself accompanied Eknath upto Nasik-Tryambakeshwar. Here, Eknath wrote his famous treatise on Chatushloki Bhagavat. Which was a treatise on the application of four sacred shlokas of the holy "Bhagavat." Eknath’s work consisted of 1036 specially metered verses known as "ovee"s. After completing his pilgrimage of various holy places of west and north India, Eknath returned to Paithan where he was born. His grandparents were extremely delighted to see him again and implored him to marry. Eknath married a lady named Girija. The couple were truly made for each other and established the ideal examples of ethical living. In time, the couple was blessed with two daughters, Godavari and Ganga and a son Hari.

During the intervening period of about 250 years between Dnyaneshwar and Eknath, various Islamic invaders ravaged Maharashtra. Defeats after defeats had completely demoralised people. The great legacy of Jnaneshwar was nearly forgotten. Eknath devoted himself to change this situation. His first task was to locate the "samadhi" of Jnaneshwar and trace the undistorted version of "Jnaneshwari" (Jnaneshwar’s treatise of the Bhagavad Gita). In fact, without Eknath’s all-out efforts, the legacy of Jnaneshwar could well have been lost to the succeeding generations. He also devoted him self in fighting against untouchability and other ills, which were rotting the society.

His inspiration to fight untouchability were the teachings of Sri Krishna. Eknath’s teachings may be summarized as "Vichar, Uchchar and Achar" – i.e., purity of thought, speech and practices. Exemplifying the way of ethical and spiritual living, he practised what he preached. His works, verses and preaching kindled hope among the people at a time when they needed it most. At last following the example of the great Jnaneshwar, he left for his heavenly abode by voluntarily laying down his life in the sacred Godavari on the Krishna Shasthi day of Phalguna in the year Shaka 1521 (1599AD).

Jnanadeva - ( 1275-1298)

Jnanadeva of Devagri (Maharashtra) lived late in the 13th during the rule of King Ramadevarao, immediately prior to the Islamic invasions of that part of India. He lived for an all too brief 22 years and left a rich body of spiritual writings [Amritanubhava, the Abhangas, the Jnanesvari and the Changadeva Pasashti]. Biographical details are sketchy. It seems Jnanadeva lived approximately 1275 to 1296. Some scholars allege some attributed works are written by two different persons of the same name; there are two tombs [or Samadhi] in existence for Jnanadeva, which further confuses historical data. Jnanadeva translated the Bhagavad Gita into Marathi and provided a magnificent commentary that is richly illustrated with idiom, metaphor, simile and homely example. His principal work, the Jnanesvari was named Bhavartha Deepika (Light on the Inner Meaning); however it goes by the name "the Jnanesvari" in honour of his name, Jnanadeva. His works charged the entire region of Maharashtra with devotion and wisdom.

Jnanadeva inspired other saints that followed him - Namadeva, the tailor's son, Narahari, the goldsmith, Gora the potter, Chokamela and his wife, who were from a very low caste and Janabai, the maid servant, and so on. He was the pioneer of the Abhanga tradition, and of the Varkari tradition, the annual pilgrimage to the sacred Vittal Mandir of Pandaripur. In the ceturies which proceeded his life, the seed which he created blossomed and many other great seers and upholders of Hinduism in that land came forth, such Eknath, Tukaram and Ramdas. It is not inaccurate to say that the great political renaissance of Hinduism that occurred in Maharasthra which was the first reggion to decimate the Moghuls owes much to the renewed faith in people's hearts that was imparted by Jnanadeva, some centuries earlier.

Jnanadeva voluntarily left his body for union with the Divine in Alandi, near Poona in 1296 at the age of 22 (25 by some other scholars). He had done what he had come to do in his birth. He took his last bath, and descended the steps into the Samadhi that had been prepared for him. Sitting in the padma position and facing North, he voluntarily released his mortal coil.

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For a longer biography, which includes some of his teachings, please go to the following page:

http://www.geocities.com/ganesha_gate/jnanesh.html

The Bhavartha Deepika (Light on the Inner Meaning, Jnanadeva's famous book on the Bhagavad Gita is available in English to read online, at the following URL: www.bvbpune.org/contents1.html

Suniti Choudhury (later Suniti Ghose)

Suniti Choudhury (later Suniti Ghose) was one of the women participants in the armed revolutionary faction within India’s freedom struggle. She was born on 22nd May 1917 in Ibrahimpur village of East Bengal (now Bangladesh). While Suniti was growing up, she was imbued with the patriotic fervour of the time, as were many youth in Bengal (which was then the cradle of India’s freedom struggle and cultural renaissance). Her mother was a quiet pious lady and her brothers were members of revolutionary groups.

Bengal was full of revolutionary groups and service based nationalist groups which worked in many ways to oppose the British and serve the Indian people. Suniti was pulled towards revolutionary activities. It is said that her mind was deeply impressed by the stories of the exploits of the veteran revolutionary Ullaskar Dutta, who was a local hero in the district in which she resided.


She was recruited into the Jugantar Party by one of her classmates, Prafullanalini Brahma, and soon became the appointed leader of a group of female students. She became known amongst the revolutionaries of her district as a young tigress with startling ability. It was for this reason that she was one of the girls picked for armed training in the secret base nearby, where the use of a dagger, lathi and rifle were taught. Several girls underwent this training, but generally after their training, women revolutionaries continued working in the background for a service role in the movement, rather than direct action. Suniti however expressed a desire to be involved in fighting. Revolutionary leaders at the time also believed employing women to fight was a good idea because by this time many attacks had been carried out on British officials, and as a result, security had been greatly increased in Bengal. As it would be unexpected for women to be assailants, it would be easier for girls to duck security, as they would be less suspected.


On 14 December 1931, Suniti together with her friend Santi Ghose (her classmate) approached the notorious District Magistrate of the Comilla district of Bengal, Mr. Stevens, in his grand bungalow, with a petition for permission for a swimming club. When face to face with him, they fired. The first bullet from Suniti’s revolver shot Mr. Stevens dead. The girls, who were both 14 years of age at the time, were arrested and beaten very badly. They were remanded in custody and kept in very harsh conditions, yet they stayed cheerful the entire way through, always singing their hymns to the Motherland and laughing. It was expected that they would receive the death sentence, but on account of their tender age they received life sentences.


While she was in prison, she was kept in solitary confinement for large periods, and suffered greatly. Her old father’s pension was stopped and her two elder brothers were detained without trial. Hence her family was reduced to living on the brink of starvation. They bore their ordeal bravely, as children suffering on behalf of their captive Mother. Her younger brother even died from malnutrition.


After seven years, Suniti was released, as part of a deal where many political prisoners were released. With an undaunted spirit, she once again faced life full of struggle awaiting her in the outside world. She resumed he studies and became a doctor, carrying out an extensive private practice, including serving the poor who were unable to afford healthcare under normal circumstances. In 1947, the year of India’s independence and partition, she married Pradyot Kumar Shose, a well-known trade unionist.

We salute Suniti Choudhary – a fitting tribute to Hindu womanhood. It is sad that the land in which she was born, East Bengal, has now been separated from India and is now an Islamic state, and that the East Bengali Hindus, who have produced so many people who fought for INDIA’s freedom are now dwindling and persecuted in their ancestral homeland, by Islamic groups such as the Jamaat-i-Islaami. We appeal to Hindus who read this to take a greater interest in the plight of the Hindus who remain in Bangladesh.

Sister Nivedita - (1867-1911)

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

Margaret was educated at the Halifax College run by the Chapter of the Congregationalist Church. She took up teaching work in 1884 at Keswick, in 1886 at Wrexham and in 1889 at Chester. Greatly influenced by the `New Education' method of Pestalozzi and Froebel, she started in 1892 a school of her own called `Ruskin School' in Wunbkedib. Her remarkable intellectual gifts made her well-known in the high society of London. Since childhood Christian religious doctrines were instilled into her. But search for truth led her in 1895-96 to Swami Vivekananda's teachings of the Vedanta (`Complete Works of Sister Nivedita', II 471). Later in India she followed the teachings of Sri Ramakrishna, and was particularly devoted to Kali and Shiva of the Hindu deities.

She came to Calcutta on 28 January 1898, was initiated into Brahmacharya (a celibate yogic order) and was given the name `Nivedita' by Vivekananda on 25 March. SHe immediately became intensely active in her work of uplifting India. She opened a kindergarten school for Hindu girls in November 1989, joined plague relief works of the Ramakrishna Mission from March 1899, left for the West in July to collect funds for her school, formed "The Ramakrishna Guild of Help' in America, went to Paris in July 1900 (where Vivekananda attended the Congress of the History of Religions), left for England alone in September 1900, and returned to India in February 1902.

Nivedita's interest in the Indian political struggle for Independence led her to be disowned from the purely spiritual Ramakrishna Order after Vivekananda's death in July 1902, though in truth she maintained close relations with the Order and Sri Sarada Devi (the wife of Ramakrishna, the great yogi who the mission is named after). The Ramakrishna Mission's decision to publically disown themselves from Nivedita was the first in a long line of compromise with the principles which they had been set up for.

Nivedita's work, however, continued. She went on lecture tours throughout India from September 1902 to 1904 to rouse the national consciousness of the people. In 1905-06 she was actively associated with all public affairs in Bengal. The strain of relief work in the flood and famine-stricken areas of East Bengal in 1906 broke her health. In August 1907 she left for Europe and America, and returned to India in July 1909. She went to America again in October 1910, and returned in April 1911. In October 1911 she went to Darjeeling for a change. There she resided for a while, but her health failed under her intense work load, and she died on 13 October 1913.

Nivedita wrote extensively and has left behind a legacy of works which are worthy of study today. Her innumerable articles were published in journals like the Review of Reviews, the Prabuddha Bharata, the Modern Review, etc. Her first book was `Kali the Mother' (1900). Of her principal works the `Web of Indian Life' (1904) gives a more positive picture of India to the blindly critical West, and the `Master As I Saw Him' (1910) is an interpretation of Vivekananda's life and teachings.

The supreme goal towards which Nivedita worked was to see India emerge as a strong and powerful nation. Initially Nivedita stated that she desired to see England and India love each other (`Sister Nivedita' by Atmaprana, 1967, p. 59). But later she was embittered and disillusioned. From 1902 onwards she spoke and wrote against the British policy in India, and actively rallied revolutionary forces to fight the British with arms.

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

She encouarged and whole-heartedly supported the Swadeshi (self-reliance) Movement both in principle and in practice. She helped nationalist groups like the `Dawn Society' and the `Anusilan Samity'; was a member of the Central Council of Action formed by Sri Aurobindo Ghose and took up the editorship of the Karmayogin publication when he left British India. She wanted the whole nation to be educated on national lines (`Complete Works of Sister Navidita', IV, pp. 329-53). She encouraged the study of science, and helped Jagdish Chandra Bose in bringing to light his theories and discoveries. She believed that a rebirth of Indian Art was essential for the regeneration of India. She disproved the fiction of the Hellenic influence in Indian Art, inspired Rabindranath Tagore, who later won a Nobel Prize for his tremendous literature, as well as others to revive its glorious tradition.

Nivedita was one of the foremost in the galaxy of the twentieth century Hindu revivalists and her memory should be enshrined in the hearts of Hindus. Tall and fair, with deep blue eyes and brown hair, Nivedita was an image of purity and austerity in her simple white gown and with a rosary of rudraksha round her neck. A person of intense spirituality, force of character, strength of mind, intellectual power and wide range of studies, she could have achieved distinction in any sphere of life. Yet with unique self-effacement she lived a simple and austere life dedicated to the cause of India and Hinduism, on which the western world had systematically poured contempt.

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

RANI LAKSHMI BAI (1835 - 1858)

JHANSI KI RANI was the great heroine of the First War of Indian Freedom. She became a widow at the tender age of 18 and lived only till 22 yet she has inspired many and is still a living legend. She was the embodiment of patriotism, self-respect and heroism. Her life is a thrilling story of womanliness, courage, adventure, deathless patriotism and martyrdom. In her tender body there was a lions spirit.


At birth she was named Manu. The young Manu, unfortunately she lost her mother when she was only four. The entire duty of bringing up the daughter fell on her father. Along with formal education she acquired the skill in sword fighting, horse riding and shooting. Manu later became the wife of Gangadhar Rao, Maharaj of Jhansi, in 1842. From then on she was known as Maharani Laksmi Bai of Jhansi.


In 1851 Maharani Lakshmi Bai bore a son but her fate was cruel and she lost her child within three months. The Maharaja passed away on the 21st November 1853. Although prior to this the Maharaja and Maharani adopted a boy the British government claimed they did not recognise the right of the adopted boy. Thus they tried to buy off the Rani however she stated: "No, impossible! I shall not surrender my Jhansi!"It did not take her long to realise how difficult it was for the small state of Jhansi to oppose the British when even the Peshwas and Kings of Delhi had bowed down to the British Demands. The Rani’s battle now was against the British who had cunningly taken her kingdom from her.


After the British took over her government her daily routine changed. Every morning from 4am to 8am were set apart for bathing, worship, meditation and prayer. From 8am to 11am she would go out for a horse ride, practise shooting, and practise swordmanship and shooting with the reins held on her teeth. Thereafter she would bathe again, feed the hungry, give alms to the poor and then have food; then rested for a while. After that she would chant the Ramanyan. She would then exercise lightly in the evening. Later she would go through some religious books and hear religious sermons. Then she worshipped her chosen deity and had supper. All things were done methodically, according to her strict timetable. Such a dedicated and devoted women!


All these disciplined and training patterns came in use during the Indian Mutiny in 1857. Many lives were lost and innocence people killed. Although Bharat did not gain independence the Rani did win back Jhansi and created the state to its former glory having a full treasury and army of women matching the army of men. However Sir Hugh Rose attacked Jhansi on 17th March 1858. The next day’s battle was the Rani’s last. Her death was heroic, her army had declined as they were out numbered by the opposition. The British Army had encircled her and her men. There was no escape blood was flowing, darkness was approaching. The British army was pursuing her. After a great struggle the Rani died muttering quotes from the Bhagvad Gita.


When she went to War and took up arms she was the very embodiment of the War Goddess Kali. She was beautiful and frail. But her radiance made men diffident. She was young in years, but her decisions were mature. Such an confident and dominant women! A lesson is to be learnt for us all from her experiences! The words of the British General Sir Hugh Rose who fought against the Maharani several times and was defeated time and time again stated: "Of the mutineers the bravest and the greatest commander was the Rani".

Rani Chennamma of Keladi

Amongst the warriors of India’s medieval times and whom the Hindu civilisation is greatly indebted to is Rani Chennamma, who ruled the small kingdom of Keladi (which is in the present day Indian state of Karnataka) for 25 years from 1671-1696. She was very beautiful and hardly looks like a hardy warrior, but indeed she fought like an incarnation of Shakti, administered her kingdom well and took decisions that few others had the courage to take.

She was not from royal lineage, but the king of Keladi, Somashekhara Nayak met her and fell in love with her, hence she became queen. Queen Chennamma looked after the subjects of her kingdom and the servants of the palace with great love as if they were her children. She was not only a wife to Somashekhara Nayaka but also an adviser and trusted minister. If the government did any injustice, those who suffered, being afraid to go to the King, would make their appeals to the Queen. The Queen would speak to her husband and ensure justice. She was an inspiration to her husband to punish the wicked and protect the virtuous. The people of Keladi looked up to the Queen and were very devoted to her.

However this idyllic situation was not to last. Once, during the Dashera festival, the famed dancer Kalavathi of Jambukhandi gave a performance before the royal couple. This beautiful woman enchanted Somashekhara Nayaka. The King who was pleased with her excellence in dancing, gave her much wealth. Kalavathi became the dancer of the royal court. Her mother and her foster-father, Bharame Mavuta, lived with her. It is believed that Bharame Mavuta was a master of lower mysticism (black magic), secret medicines and intrigue. Bharame Mavuta developed an intimate friendship with Somashekhara Nayaka. Gradually the king began to live with Kalavathi herself. He became a puppet in the hands of Bharame Mavuta. He forgot his beloved Chennamma and stayed away from the palace. He used to take all sorts of potions and drinks that Bharame Mavuta gave him and as a result became half-mad with intoxication. Various diseases began to eat him up. Even the ministers and respected officers had to go to the dancer's house to discuss matters of the State.

Chennamma felt very sad that the husband who once loved her so deeply never came to the palace now. She was always in tears. Once all the subjects felt happy that it was their good fortune they had such an ideal King. But now he had no thought for the kingdom.

Because of the King's indifference there was chaos in the kingdom. The news of his ill-health spread all over the kingdom. The King had no children. What if he died suddenly? In such a pass, naturally, many persons began to hatch conspiracies to usurp the throne. The Sultan of Bijapur (a Muslim kingdom) who had often been defeated by the kings of Keladi when they had tried to cause trouble, now attacked the kingdom.

There was only one way, thought Chennamma, for the kindgom to continue and the dynasty to survive; she herself should rule the land and also hold the sword. Trusting God, the young Queen took this crushing burden on her tender shoulders. The clever and heroic Queen also took the counsel of her father Siddappa Shetty. She enlisted the help of trustworthy commanders. Delicate hands adorned with bangles now brandished the sword, and succesfully repulsed the enemy.

Soon enemies within the kingdom began to appear. Opportunists believed that she could be intimidated and manipulated for their profit. One day the Chief Minister, Thimmanna Nayaka of Kasaragod, went to her with Subnis Krishnappa and said to her, "You must adopt as son Veerabhadra Nayaka, the son of the Commander-in Chief, Bhadrappa Nayaka. It is only then that we shall support you. Or else, we will unite the people against you and crown him." The same threat was held out by another minister, Narasappayya and a senior officer, Lakshmayya. Queen Chennamma heard them all patiently. On one side, Bharame Mavuta had the King under his thumb and was eager to take over the kingdom. On another side, all the ministers and other important men were ready to bring some one whom they liked to the throne and perpetuate their own positions. The Queen could not approve of either of these options. She had no child; so she decided that she should adopt a boy who was virtuous and would herald the welfare of the State. She chose a boy by name Basappa Nayaka. She decided to give him the proper type of training so that the kingdom survived and the people were made happy.

Keeping an eye on the developments in Keladi, the Sultan of Bijapur thought that with a well planned strike he could swallow up the kingdom. He sent a representative by name Jannopant to the Queen for negotiations. Close on the heels of Jannopant the Sultan also sent a big army under the command of Muzaffar Khan. Rani Chennamma saw through the trick and raised an army of the common people, invoking the glory of their ancestors. The army repulsed Bijapur’s forces.

In peace time too the Rani ruled very well, and patronised arts and learning. She had an 'Agrahara' - an entire street with houses on either side - formed, and invited scholars to settle down there. It was named 'Somashekharapura'. Day and night Chennamma toiled for the welfare of the state. She expanded the army and strengthened security at the borders. After her work for the kingdom, Chennamma spent whatever leisure she had, in meditation and in acts of charity and kindness. She gave gifts of lands to rishis and religious institutions.

Perhaps the most famous aact of Rani Chennamma is her unparalleled bravery in giving refuge to Rajaram, the 2nd son of the great Shivaji, when he was on the run from Moghul forces who were trying to crush the fledgling Hindu kingdom after the death of Shivaji. Fearing the wrath of the Moghuls, who were at that time the greatest force in India, not many kingdoms were willing to give refuge to Rajaram. One day Rajaram turned up at Keladi and explained his requirement for refuge. Rani Chennamma agreed to house him, with the rationale that Shivaji had greatly turned the tables for Hindus in India, and that to house Shivaji’s son was duty for a Hindu. Yet several ministers and leaders of Keladi such as Commander Bhadrappa and Minister Narasappayya amongst others were of the opinion that it was not worth the risk, because the Maratha kingdom that Shivaji has set up was doomed and it was not worth getting in trouble over a doomed dynasty. Rani Chennamma was adamant.

Aurungzeb did learn that Rajaram had taken shelter in Keladi and he dispatched an army to punish them. Under Rani Chennamma’s leadership the attacks were successfully repulsed – a great achievement at a time when the Moghuls were very powerful. The treaty that followed caused Aurungzeb to be forced to recognise Keladi as a separate kingdom.

It cannot be emphasised how much the Hindu nation are indebted to Rani Chennamma for her defence of the Marathas. The Maratha kingdom later went on to reduce the Moghuls to a virtual non-entity within a few decades after this. If Rani Chennamma had not taken the timely decision of giving her protection, at her own risk, who knows where we would be now?

Jijabai, Mother of Shivaji

Jijabai was the mother of Shivaji perhaps the most famous and succesful Hindu warriors of the medieval age. The life of his mother, Jijabai, is no less inspiring or sacred, and takes a proud place in our history.

Her father, Lakhuji Jadhav Rao, was an important leader serving under the Muslim Nizamshahi administration. During those days, many Hindu leaders of that region were serving under the Nizam. They had small armies of their own and had obtained lands, high position and ranks under the Nizam. But they hated one another and were always trying to increase their power and prestige at the expense of one another.

It was Holi, and Jijabai's father was holding a celebration at his hall, where many were assembled. Shahji, son of Maloji (who was serving under Jadhav Rao) the future husband of Jijabai was present. Shahji and Jijabai were still small kids. Jijabai poured coloured water over Shahji and Shahji did likewise. Jadhav Rao liked the boy, and drew him and his daughter to his side, and jokingly said "don’t you think these 2 make a great couple?" Everybody agreed. Maloji, who was watching, got up and said "Noble men, did you hear what our Jadhav Rao has said? Henceforth we are related to each other as parents of the bride and bridegroom!" But this was not what Jadhav Rao had in mind. He was in too high a rank compared with Maloji. He harshly rebuked Maloji, who was gravely insulted. Maloji left the hall, feeling embarrassed at the public spectacle.

In the following months, Maloji was deeply troubled. He was unsure of what next step to take in life. For a while he went back to tilling the fields, but he was sorrowed. One night, it is said that Maloji had a strange dream. The Goddess Bhavani appeared before him in dazzling splendour and advised him not to sulk, but strive hard in life, as a hero and bringer of a new era was soon to be born in his family. The next day in the field, late at night, he once again felt the presence of Bhavani, who advised him to dig at a certain spot. He did so, and unearthed 7 pots of treasure. However he was actually led to the treasure, its acquisition was to have an important bearing on India’s future. Maloji brought a unit of 1000 cavalry, and infantry. He provided security to the people, and to traders, and in doing so grew increasingly wealthy.

With his money, he dug wells, built lodges for travellers, fed the needy and renovated temples. His power and prestige grew, and more men began to serve under him. Maloji had not forgotten Jadhav Rao’s words. He was still insulted, and began to press him to allow Jijabai and Shahji to marry. Jadhav Rao refused, but Maloji resorted to intense pressure, and invoked the Nizam’s mediation, forcing Jadhav Rao to comply. Jijabai and Shahji were married. But Jadhav Rao developed a hatred for Maloji’s family, the Bhonsles. Shahji grew up as a renowned general and served the Nizam. Jadhav Rao joined the Moghuls (who were opposed to the Nizam) in order to harass Shahji, which he spent his life trying to do. This deeply troubled Jijabai. She was also unhappy that both her father and her husband were serving under Muslim sultans, who she saw as marauders. She cared not for the riches that this service could bring. It was liberty she loved.

In the meantime, the Moghuls invaded the Nizam’s dominions. Shahji was entrusted to look after the fort of Mahuli and Jadhav Rao joined in the attack. After 6 months resistance, Shahji had to evacuate the fort, with Jijabai, who was then 4 months pregnant. Jijabai got to Shivaneri, where she gave birth to Shivaji.

She used to pray, while pregnant in the temple of Jagadamba: "O Mother of the Universe, give me some of your strength. Put an end to the pride of the Marathas in the shameful service to the Muslims. Grant our lands independence. Grant that my wish be fulfilled, O Mother." She was angered at being around men whom could not protect their women, children, country and religion. She longed that her son may be part of a generation who could do this. She studied the intricate political problems of the country, in the company of experienced politicians and diplomats. She could see people falling into poverty in the once rich land and could see the culture which she loved so much being disintegrated. If only a leader could be born who could unite the scattered Hindus. It was ordered that while she was pregnant, every comfort be conferred upon her. But she wished for none of it. Rather, she wanted to climb to the tops of forts on hills, to wield swords, to discuss political questions, to put on armour and ride on horse back.

It has been said in ancient Hindu culture and is a proven fact today, that the pregnant mother, by the environment she provides, by the thoughts she thinks, and by what she wishes for her unborn child, does a tremendous amount to shape the childs life for good or bad. In Vedic traditions, there are a series of sacraments and chants to be carried out as to optimise the child’s potentials. Jijabai infused in Shivaji such a spirit, that was to emerge with great force throughout his life.

Then, the most crushing news struck Jijabai like lightening. Jadhav Rao, her father, who had recently been readmitted to the service of the Nizam, had been beheaded, together with her entire family. It is probable that the Nizam thought the Marathas were getting influential. Her husband too was in danger of meeting a similar fate, but he was shrewd and joined the Moghuls. Jijabai’s fiery spirit was set ablaze by the slaughter of her family. In the time that followed, whole villages of Marathas were wiped out. A Maratha princess was carried away while bathing. At one time Jijabai herself was kidnapped, as a bargaining chip. Such were the times in which she lived. But instead of frightening her, it just strengthened her resolve that an independent protector of the Hindus was an urgency. She brought up her son with a love of liberty infused in him. They lived at Pune, under the protection of Dadaji Kondev. Jijabai was one of the main administrators at Pune. She was educated, able and wielded great authority (not adhering to the myth of the "oppressed Hindu woman of medieval India"). When they arrived, Pune was a small village that had been consecutively ransacked by the Nizam, Adil Shah, and the Moghuls. Each and every Hindu shrine had been smashed. But soon Pune flourished, with the help of Jijabai. Jaijabai restored the shrines, and on many occasions settled disputes and metted out justice. She was responsible for most of Shivaji’s education. She had him learn in detail the lessons from the Mahabharata and the Ramayana. He learnt about the holy scriptures and arts of administration and weaponry, and the political situations in the land.

Shahji married a second wife, Tukabai, and spent most of his time with her and her son. The effect this had on Jijabai, nobody can tell. Jijabai did not lose heart, and concerned herself as before, with admistration, bringing up Shivaji and in long periods of prayer and meditation. Jijabai even set the scenes for social reforms in Hindu society. To quote an example, on her advice, the brahmins allowed a soldier named Balaji Nimbalkar to re-embrace Hinduism after converting to Islam. In those days, many people were opposed to such a move, an attitude which to some extent persists today. But Jijabai could see that because Hindus created a system whereby people could leave the Hindu fold, but not enter it (which had no basis in the scriptures), Hindu society had been weakened. Jijabai impressed upon everybody the logic of this position. Further more, showing that she was genuine in her view, she gave Shivaji’s daughter Sakhubai in marriage to Balaji’s son.

While Shahji and Dadaji were worried when Shivaji, at the age of 16 first captured a major fort, Jijabai was overjoyed. When Afzal Khan, the renowned general of Bijapur came with a large army to crush Shivaji early in his career, Shivaji turned to his mother, who unlike others told him to face the danger resolutely. Shivaji’s army was tiny by comparison, but by biding his time and using lightening guerilla techniques, he worsted Afzal Khan’s army. When at a private meeting, Afzal Khan tried to kill Shivaji, Afzal Khan ended up dead. This episode greatly increased Shivaji’s prestige.

Jijabai treated Shivaji’s companions as her own sons, and was a source of courage and inspiration to them. Tanaji Malasure is one such renowned example. He lost the fort of Simhagadh to an intense Moghul attack. She famously told him "if you free Simhagad from the enemies you will be like Shivaji’s younger brother to me." Tanaji went forth, for what others advised to be mission impossible, and succeeded, but was martyred in the process. Jijabai was watching from her fort all night. When she saw the saffron flag of the Marathas ascend on the fort, she cried with joy. But shortly after she received the news of Tanaji’s death, she began to cry with pain and could not be consoled. Another hero, Baji Prabhu, a childhood friend of Shivaji, fought with great valour to save Shivaji’s life, and in doing so died. On hearing the news, Jijabai rather than being comforted that her son was safe wept as if she had lost her own son.

In her life Jijabai had to bare sorrow after sorrow, and did it bravely for her country and religion. She reflected the glory and strength of Mother Durga. We hope her life will always be remembered with reverance. In 1674, Shivaji held a vast ceremony, declaring himself an independent ruler. Jijabai was present at the ceremony. What joy she must have felt attending the ceremony - everything she had lived for had finally bore fruit. 12 days later, Jijabai died.