Ramdhari Singh 'Dinkar' (23 September 1908 – 24 April 1974) was an Indian Hindi poet, essayist, patriot and academic, who is considered as one of the most important modern Hindi poets. He remerged as a poet of rebellion as a consequence of his nationalist poetry written in the days before Indian independence. His poetry exuded veer rasa, and he has been hailed as a Rashtrakavi ("National poet") on account of his inspiring patriotic compositions. He was a regular poet of Hindi Kavi sammelan on those days and is hailed to be as popular and connected to poetry lovers for Hindi speakers as Pushkin for Russians.

The present Prime Minister of India, Narendra Modi wrote a message appreciating the translation of Rashmirathi into English by the Mauritian cultural activist Leela Gujadhur Sarup. As a mark of respect for him, his portrait was unveiled in the Central Hall of Parliament of India by the then Prime Minister of India, Dr. Manmohan Singh on his centenary year, 2008. On 23 November 2012, the President of India, Pranab Mukherjee gave away Rashtrakavi Ramdhari Singh 'Dinkar' Sahitya Ratna Samman to 21 prominent writers and social workers at a function organised in Rashtrapati Bhavan. On the occasion, the President recalled the contribution of Ramdhari Singh 'Dinkar' in the freedom struggle and his service to Hindi literature. Poet and former Prime Minister of India, Atal Bihari Vajpayee spoke of Dinkarji in high esteem. Others who have praised his literary genius include Shivraj Patil, Lal Krishna Advani, Somnath Chatterjee, Gulab Khandelwal, Bhawani Prasad Mishra, and Seth Govind Das.

Dinkar initially supported the revolutionary movement during the Indian independence struggle, but later became a Gandhian. However, he used to call himself a 'Bad Gandhian' because he supported the feelings of indignation and revenge among the youth. In Kurukshetra, he accepted that war is destructive but argued that it is necessary for the protection of freedom. He was close to prominent nationalists of the time such as Rajendra Prasad, Anugrah Narayan Sinha, Sri Krishna Sinha, Rambriksh Benipuri and Braj Kishore Prasad.

Dinkar was elected three times to the Rajya Sabha, and he was the member of this house from 3 April 1952 CE to 26 January 1964 CE, and was awarded the Padma Bhushan in 1959. He was also the Vice-Chancellor of Bhagalpur University (Bhagalpur, Bihar) in the early 1960s.

During The Emergency, Jayaprakash Narayan had attracted a gathering of one lakh people at the Ramlila grounds and recited Dinkar's famous poem: Singhasan Khaali Karo Ke Janata Aaati Hai (Devanagari: सिंहासन खाली करो कि जनता आती है; "Vacate the throne, for the people are coming").

Biography

He was born on 23 September 1908, in Simaria village of Munger district (now in Begusarai District) in Bihar. His father was Babu Ravi Singh and mother was Manroop Devi. As a student, his favourite subjects were history, politics and philosophy. He studied Hindi, Sanskrit, Maithili, Bengali, Urdu and English literature. Dinkar was greatly influenced by Iqbal, Rabindranath Tagore, Keats and Milton. He translated works of Rabindranath Tagore from Bengali to Hindi. The poetic persona of the poet Dinkar was shaped by the pressures and counter-pressures of life during the freedom movement. Five feet eleven, shining white complexion, long high nose, large ears, broad forehead – his appearance answered to some such description.

When he was a student of Mokama High School, it was not possible for him to stay on till school closed at four p.m. He had to leave the class after lunch break so that he could catch the steamer back home. He could not afford to be in the hostel which would have enabled him to attend all periods. How could a student who had no shoes on his feet manage the hostel fees? His poetry shows the impact of poverty. This was the environment in which Dinkar grew up and became a nationalist poet of radical views. In 1920, Dinkar saw Mahatma Gandhi for the first time. About this time, in the third decade of 20th century, he founded Manoranjan Library at Simariya. He also edited a handwritten Pamphlet.

Creative Struggle

When was Dinkar stepped into his adolescence, the freedom movement had begun under the leadership of Mahatma Gandhi. In 1929, when after matriculation, he entered into Patna College in the intermediate class; this movement had started becoming aggressive. In 1928, Simon Commission, against which nationwide demonstrations were being held, arrived. Demonstrations were held in Patna also. Dinkarji also signed the oath-paper. Thousands came to the rally at Gandhi Maidan in which Dinkarji also participated. During the protest against Simon Commission, the police of the British Government mercilessly lathi charged the Lion of Punjab, Lala Lajpat Rai, who succumbed to the injuries. The whole country was in turmoil. The youthful mind of Dinkar became increasingly radical due to these agitations. His emotional nature was charged with poetic energy.

When a paper called Chhatra Sahodar (Brother of Students) came out again under the editorship of Narsingh Das, Dinkar's first poem was published in 1924 or 1925. In 1928, the peasant's satyagraha under the leadership of Sardar Vallabhbhai Patel proved successful in Bardoli of Gujarat. He wrote ten poems based on this Satyagraha which was published in a book form under the title Vijay-Sandesh (Message of Victory). This composition is now available. Right in front of Patna College, the office of "Yuvak" functioned. To escape the wrath of the government, Dinkar got his poems published under the pseudonym "Amitabh". On 14 September 1928, a poem of his, on the martyrdom of Jatin Das, was published. Around this time he wrote two small works of poetry called Birbala and Meghnad-Vadh, but neither of them is traceable now. In 1930, he composed a poem called Pran-Bhang (The Breach of Vow), which was mentioned by Ramchandra Shukla in his history. So the journey of his poetic career should be deemed to have begun with Vijay-Sandesh. Before this his poems had become a frequent feature of the magazine Desh, published from Patna and of Pratibha, which was published from Kannauj.

Dinkar's first collection of poems, Renuka, was published in November 1935. Banarsi Das Chaturvedi, the editor of Vishal Bharat wrote that the Hindi speaking people should celebrate the publication of Renuka. Around this time, Chaturvediji went to Sevagram. He took with him a copy of Renuka. The copy was given to Mahatma Gandhi.

The famous Historian Dr. Kashi Prasad Jaiswal loved him like a son and during the early days of his poetic career, helped him in every way. He died on 4 August 1937, which was a great blow to the young poet. Much later, he wrote in Kalpna, a magazine published from Hyderabad, "It was a good thing that Jaiswalji was my first admirer. Now when I have savoured the love and encouragement of the Sun, Moon, Varun, Kuber, Indra, Brihaspati, Shachi and Brahmani, it is clear that none of them was like Jaiswalji. As I heard the news of his death, the world became a dark place for me. I did not know what to do." Actually Jaiswalji was the first person to appreciate the historical sense in the poetry of Dinkar.

Work

His works are mostly of 'Veer Rasa', or the 'brave mode', although Urvashi is an exception to this. Some of his greatest works are Rashmirathi and Parashuram ki Prateeksha. He is hailed as the greatest Hindi poet of 'Veer Rasa' since Bhushan.

Acharya Hazari Prasad Dwivedi wrote that he was very popular among people whose mother-tongue was not Hindi and he was a symbol of love for one's own mother-tongue. Harivansh Rai Bachchan wrote that for his proper respect he should get four Bharatiya Jnanpith Awards – for poetry, prose, languages and for his service to Hindi. Rambriksh Benipuri wrote that Dinkar is giving voice to the revolutionary movement in the country. Namvar Singh wrote that he was really the sun of his age. In his youth, Rajnath Singh, Home Minister of India was inspired by the genius of Dinkarji.

Hindi writer Rajendra Yadav, whose novel 'Sara Akash' also carried a few lines of Dinkar's poetry, has said of him He was always very inspiring to read. His poetry was about reawakening. He often delved into Hindu mythology and referred to heroes of epics such as Karna. He was a poet of anti-imperialism and nationalism, says well-known Hindi writer Kashinath Singh.

He also wrote social and political satires aimed at socio-economic inequalities and exploitation of the underprivileged.

A progressive and humanist poet, he chose to approach history and reality directly and his verse combined oratorical vigour with a declamatory diction The theme of Urvashi revolves round love, passion, and relationship of man and woman on a spiritual plane, distinct from their earthly relationship.

His Kurukshetra is a narrative poem based on the Santi Parva of the Mahabharata. It was written at a time when the memories of the Second World War were fresh in the mind of the poet.

Krishna Ki Chaetavani is another poem composed on events that led to the Kurukshetra war in the Mahabharata. His Samdheni is a collection of poems reflecting the poet's social concern transcending the boundaries of the nation.

Sanskriti ke Char Adhyaya

In his Sanskiti ke Chaar Adhyay, he said that despite various cultures, languages and topography, India stands united, because "however different we may be, our thoughts are one and the same". 'Dinkar' made the understanding of historical perspectives much more direct by looking at the history of India's culture in terms of four major encounters: between the autochthons and the Aryans; between Vedic beliefs and the philosophy propounded by the Buddha, as well as by Mahavira; between Hinduism and Islam; and finally between the European civilisation and the Indian way of life and learning. These encounters at different periods of history have imparted strength to India's culture. The most striking feature of India's civilizational history has been its marked tolerance and human approach with its potential to impart a message to the world.

History is not merely a compilation of facts. History is written from an ideological perspective. The poet Dinkar wrote Sanskriti ke char adhyaya in the context of values emerging from the freedom movement. The nationalist view of history, which was propounded by historians in the field of history, is propounded by Dinkar in the field of culture. The values which developed in the context of freedom movement determine the perspective of this book. Those values are anti-colonialism, secularism and the idea of integrated culture. This book has been written around these very values. Dinkar is the nationalist historian of Indian Culture.

Divided into four vast chapters, in the first chapter, the form and development of the culture of India from pre-Vedic times to around the middle of the 20th century has been discussed. In the second chapter the Buddhist and Jain religions which grew as a revolt against ancient Hinduism have been analysed. In the third chapter, the influence of Islam on Hindu culture after its advent along with the influence of Islam on Hindu-Muslim relations, like – nature, language, art and culture has been studied. In this chapter a very authentic investigation into the mutual relation between the Bhakti movement and Islam has been presented. In this context, it has also been considered how the culture of India acquires an integrated form. In the 4th chapter, a comprehensive account of the colonialisation of education and the clash of Christianity with Hinduism, etc., since the advent of the Europeans in India has also been given. In this chapter, along with an inquiry into the Renaissance of the 19th century, the contributions of the leading leaders of Renaissance have been comprehensively discussed. A leading characteristic of this chapter is also that a copious account of the Hindu Renaissance and with it of the Muslim Renaissance and its limitations have been presented.

India's antecedent composite cultural catalytic formation is suggestively sketched out by Dinkar as a product of four cultural revolutions and acculturative tendencies: (a) Aryan-Dravidian (Mongoloid) racial aggregations and admixures and Indo-European/Dravidian/(Tibeto-Burman) linguistic agglomerations and transitions; (b) Vedic or Brahmanical foundational worldview and Jain, Buddhist, Bhakti, Sikh, Sufi, and a variety of neo-Hindu reform movements; (c) Hindu-Muslim encounter, coexistence, and osmosis; and (d) Indo-European contact and British colonial conquest of India. The vast panoramic overview of Dinkar's historiography of India's composite culture verges on a kind of Darwinist evolutionism. The idea of India of Dinkar's imagination is reminiscent of the American 'melting pot' model of assimilative nationalism.

Kurukshetra

For his epic-poetry and highly celebrated work Kurukshetra

Awards and honours

He received awards from Kashi Nagri Pracharini Sabha, Uttar Pradesh Government and also an award by the Government of India for his epic-poem Kurukshetra. He got the Sahitya Akademi Award in 1959 for his work Sanskriti ke Char Adhyay. He was also a recipient of Padma Bhushan in 1959 by the Government of India. He was awarded the LLD degree by Bhagalpur University. He was felicitated as Vidyavachaspati by Gurukul Mahavidyalaya. He was felicitated as Sahitya-Chudamaniby Rajasthan Vidyapeeth, Udaipur on 8 November 1968. Dinkar was awarded the Jnanpith Award in 1972 for Urvashi. He also became a nominated member of the Rajya Sabha, in 1952. Dinkar's fans widely believe that he truly deserved the honour of "RashtraKavi" (poet of the nation).

Posthumous Recognitions

The present Prime Minister of India, Narendra Modi wrote a message appreciating the translation of Rashmirathi into English by the Mauritian cultural activist Leela Gujadhur Sarup by writing, "The story of 'a man blessed by the Gods but rejected by Destiny', Rashmirathi is the magnum opus of the Poet laureate of India, Ramdhari Singh, known to all as Dinkar. Reproducing its original in moving English poetry has been a labour of love for Mrs. Leela Sarup, taking her years to do it justice. This will enable a wider range of non-Hindi readers to savour the heart wrenching lyrical poetry of Dinkar."

On 30 September 1987, to mark his 79th birth anniversary tributes were paid to him by the then President of India, Shankar Dayal Sharma.

In 1999, Dinkar was one of the Hindi writers featured on a set of commemorative postal stamps released by Government of India to celebrate the "Linguistic Harmony of India." marking the 50th anniversary since the Indian Union adopted Hindi as its official language.

The government released a book on Dinkar's birth centenary authored by Khagendra Thakur.

At the same time a statue of him was unveiled in Patna at the Dinkar Chowk, and a two-day national seminar was organised in Calicut University.

The Chief Minister of Bihar, Nitish Kumar, laid the foundation stone of an engineering college in the district of Begusarai named after the legendary Hindi poet Ramdhari Singh Dinkar.

On May 22, 2015 Prime Minister Narendra Modi inaugurated golden jubilee celebrations of Dinkar's notable works Sanskriti ke Chaar Adhyaye and Parshuram ki Pratiksha at Vigyan Bhavan, New Delhi.

Major poetic works

Dinkar's first published poetical work was Vijay Sandesh (1928). His other works are:

• Pranbhang (1929)
• Renuka (1935)
• Hunkar (epic poem) (1938)
• Rasavanti (1939)
• Dvandvageet (1940)
• Kurukshetra (1946)
• Dhoop Chhah (1946)
• Saamdheni (1947)
• Baapu (1947)
• Itihas ke Aansoo (1951)
• Dhup aur Dhuan (1951)
• Mirch ka Mazaa (1951)
• Rashmirathi (1952)
• Dilli (1954)
• Neem ke Patte (1954)
• Suraj ka Byaah ('1955')
• Neel Kusum (1954)
• Chakravaal (1956)
• Kavishri (1957)
• Seepee aur Shankh (1957)
• Naye Subhaashit (1957)
• Ramdhari Singh 'Dinkar'
• Urvashi (1961)
• Parashuram ki Pratiksha (1963)
• Koylaa aur Kavitva (1964)
• Mritti Tilak (1964)
• Atmaa ki Ankhe (1964)
• Haare ko Harinaam (1970)
• Bhagvaan Ke Daakiye(1970)

Bismillah Khan (21 March 1916 – 21 August 2006), often referred to by the honorific title Ustad, was an Indian musician credited with popularizing the shehnai, a subcontinental wind instrument of the oboe class. While the shehnai had long held importance as a folk instrument played primarily during traditional ceremonies, Khan is credited with elevating its status and bringing it to the concert stage.

He was awarded India's highest civilian honour, the Bharat Ratna, in 2001, becoming the Third classical musician after M. S. Subbulakshmi and Ravi Shankar to be accorded this distinction. He was awarded the Padma Vibhushan also.

Early life

Bismillah Khan was born on 21 March 1916 in Dumraon, Bihar in northern India. He was the second son of Bachaie Khan and Mitthan.[3] His parents had initially named him Amiruddin, to rhyme with their first-born son Shamshuddin. However, his grandfather, Rasool Bux Khan, the shehnai master of the court of Bhojpur, exclaimed "Bismillah!" ("In the name of Allah!") at the sight of him and thereafter he came to be known by this name.

His ancestors were court musicians and used to play in Naqqar khana in the princely states of Bhojpur, now in Bihar. His father was a shehnai player in the court of Maharaja Keshav Prasad Singh of Dumraon Estate, Bihar.

At the age of six, he moved to Varanasi. He received his training under his uncle, the late Ali Baksh 'Vilayatu', a shehnai player attached to Varanasi's Vishwanath Temple.

Bihar Government has proposed setting up of a museum, a town hall-cum-library and installation of a life-size statue at his birthplce in Dumraon.

Career

Bismillah Khan was perhaps single-handedly responsible for making the shehnai a famous classical instrument. He brought the shehnai to the center stage of Indian music with his concert in the Calcutta All India Music Conference in 1937. He was credited with having almost monopoly over the instrument as he and the shehnai are almost synonyms.

Khan is one of the finest musicians in post-independent Indian classical music and one of the best examples of Hindu-Muslim unity in India. He played the shehnai to audiences across the world. He was known to be so devoted to his art form that he referred to shehnai as his begum (wife in Urdu) after his wife died. On his death, as an honour, his shehnai was buried with him. He was known for his vision of spreading peace and love through music.

Khan had the rare honor of performing at Delhi's Red Fort on the eve of India's Independence in 1947. He also performed raga Kafi from the Red Fort on the eve of India's first Republic Day ceremony, on 26 January 1950. His recital had become a cultural part of India's Independence Day celebrations, telecast on Doordarshan every year on 15 August. After the prime minister's speech from Lal Qila (the Red Fort,) in Old Delhi, Doordarshan would broadcast a live performance by the shehnai maestro. This tradition dated from the days of Nehru.

Personal life

On 17 August 2006, Khan was taken ill and admitted to the Heritage Hospital, Varanasi for treatment. He died after four days on 21 August 2006 because of a cardiac arrest. He is survived by five daughters, three sons and a large number of grandchildren and great-grandchildren, and his adopted daughter Dr Soma Ghosh (famous Hindustani shastriya sangeet exponent).

The Government of India declared a day of national mourning on his death. His body along with a Shehnai was buried at Fatemain burial ground of old Varanasi under a neem tree with 21-gun salute from Indian Army.

Jayaprakash Narayan (11 October 1902 – 8 October 1979), popularly referred to as JP or Lok Nayak (Hindi for The People's Hero), was an Indian independence activist, social reformer and political leader, remembered especially for leading the mid-1970s opposition against Prime Minister Indira Gandhi, for whose overthrow he called a "total revolution". His biography, Jayaprakash, was written by his nationalist friend and an eminent writer of Hindi literature, Ramavriksha Benipuri. In 1999, he was posthumously awarded the Bharat Ratna, India's highest civilian award, in recognition of his social work. Other awards include the Magsaysay award for Public Service in 1965. The Patna airport is also named after him. The largest hospital run by the Delhi government and the teaching hospital of the famous Maulana Azad Medical College, Lok Nayak Jayaprakash Hospital, is also named after him. It was formerly called Irwin hospital. There is also a park in his name, situated on Bahadur Shah Zafar Marg, in New Delhi, just opposite to Maulana Azad Medical College. On August 1, 2015, the Chhapra-Delhi-Chhapra Weekly Express was renamed as "Loknayak Express" in his honour.

Early life

Jayprakash Narayan was born on 11 October 1902[2] in the village of Sitabdiara in Saran district of Bihar, India. He came from a Kayastha family.[4] He was the fourth child of Harsu Dayal Srivastava and Phul Rani Devi. His father Harsu Dayal was a junior official in the Canal Department of the State government and was often touring the region. When Narayan was 9 years old, he left his village to enroll in 7th class of the collegiate school at Patna. While in school, Jayaprakash read magazines like Saraswati, Prabha and Pratap, books like Bharat-Bharati, and poems by Maithilsharan Gupta and Bharatendu Harishchandra which described the courage and valour of the Rajput kings. Jayaprakash also read the Bhagwad Gita. His essay, "The present state of Hindi in Bihar" won a best essay award. He excelled in school and by 1918 completed school and undertook the 'State Public Matriculation Examination' and won a District merit scholarship to Patna college.

In October 1920, Narayan was married to Braj Kishore Prasad's daughter Prabhavati Devi, a freedom fighter in her own right. At the time of marriage, Jayaprakash was 18 years and Prabhavati was 14 years of age, which was a normal age for marriage in that period. After their wedding, since Narayan was working in Patna and it was difficult for his wife to stay with him, on the invitation of Gandhi, Prabhavati became an inmate at the Ashram of Gandhi. Jayaprakash, along with some friends, went to listen to Maulana Abul Kalam Azad speak about the Non-co-operation movement launched by Gandhi against the passing of the Rowlatt Act of 1919. The Maulana was a brilliant orator and his call to give up English education was "like leaves before a storm: Jayaprakash was swept away and momentarily lifted up to the skies. That brief experience of soaring up with the winds of a great idea left imprints on his inner being”. Jayaprakash took the Maulana’s words to heart and left Patna College with just 20 days remaining for his examinations. He joined the Bihar Vidyapeeth, a college run by the Congress.

Higher education in the USA

"After exhausting the courses at the Vidyapeeth, Jayaprakash decided to continue studies in the United States." At age 20, Jayaprakash sailed aboard the cargo ship Janus while Prabhavati remained at Sabarmati. Jayaprakash reached California on 8 October 1922 and was admitted to Berkeley in January 1923. To pay for his education, Jayaprakash picked grapes, set them out to dry, packed fruits at a canning factory, washed dishes, worked as a mechanic at a garage and at a slaughter house, sold lotions and taught. All these jobs gave Jayaprakash an insight into the difficulties of the working class. Jayaprakash was forced to transfer to The University of Iowa when fees at Berkeley were doubled. He was forced to transfer to many universities thereafter. He pursued his favourite subject, sociology, and received much help from Professor Edward Ross

In Wisconsin, Jayaprakash was introduced to Karl Marx's Das Kapital. News of the success of the Russian revolution of 1917 made Jayaprakash conclude that Marxism was the way to alleviate the suffering of the masses. He delved into books by Indian intellectual and Communist theoretician M. N. Roy. His paper on sociology, "Social Variation", was declared the best of the year.

Politics

Narayan returned from the US to India in late 1929 as a Marxist. He joined the Indian National Congress on the invitation of Jawaharlal Nehru in 1929; Mahatma Gandhi became his mentor in the Congress. He shared a house at Kadam Kuan in Patna with his close friend and nationalist Ganga Sharan Sinha. with whom he shared the most cordial and lasting friendship.

During the Indian independence movement he was arrested, jailed, and tortured several times by the British. He won particular fame during the Quit India movement.

After being jailed in 1932 for civil disobedience against British rule, Narayan was imprisoned in Nasik Jail, where he met Ram Manohar Lohia, Minoo Masani, Achyut Patwardhan, Ashok Mehta, Yusuf Desai and other national leaders. After his release, the Congress Socialist Party, or (CSP), a left-wing group within the Congress, was formed with Acharya Narendra Deva as President and Narayan as General secretary.

When Mahatma Gandhi launched the Quit India Movement in August 1942, Yogendra Shukla scaled the wall of Hazaribagh Central Jail along with Jayaprakash Narayan, Suraj Narayan Singh, Gulab Chand Gupta, Ramnandan Mishra, Shaligram Singh and Shyam Barthwar, with a goal to start an underground movement for freedom. As Jayaprakash Narayan was ill, Yogendra Shukla walked to Gaya with Jayaprakash Narayan on his shoulders, a distance of about 124 kilometres.

Bihar Movement and Total Revolution

Narayan returned to prominence in State politics in the late 1960s. 1974 ushered in a year of high inflation, unemployment and lack of supplies and essential commodities. Nav Nirman Andolan movement of Gujarat asked Jayaprakash to lead a peaceful agitation. On 8 April 1974, aged 72, he led a silent procession at Patna. The procession was lathi charged. On 5 June 1974, Jayaprakash addressed a large crowd at Gandhi Maidan in Patna. He declared, "This is a revolution, friends! We are not here merely to see the Vidhan Sabha dissolved. That is only one milestone on our journey. But we have a long way to go... After 27 years of freedom, people of this country are wracked by hunger, rising prices, corruption... oppressed by every kind of injustice... it is a Total Revolution we want, nothing less!" In 1974, he led the students' movement in the state of Bihar which gradually developed into a popular people's movement known as the Bihar Movement. It was during this movement that JP gave a call for peaceful Total Revolution. Together with V. M. Tarkunde, he found the Citizens for Democracy in 1974 and the People's Union for Civil Liberties in 1976, both NGOs, to uphold and defend civil liberties.

Emergency

Indira Gandhi was found guilty of violating electoral laws by the Allahabad High Court. Narayan called for Indira and the CMs to resign and the military and police to disregard unconstitutional and immoral orders. He advocated a program of social transformation which he termed Sampoorna kraanti, "total revolution". Immediately afterwords, Gandhi proclaimed a national Emergency on the midnight of 25 June 1975. Narayan, opposition leaders, and dissenting members of her own party (the 'Young Turks') were arrested that day.

Jayaprakash Narayan attracted a gathering of 100,000 people at the Ramlila grounds and thunderously recited Rashtrakavi Ramdhari Singh 'Dinkar''s wonderfully evocative poetry: Singhasan Khaali Karo Ke Janata Aaati Hai.

Narayan was kept as detenu at Chandigarh even after he asked for one month parole to mobilise relief in flooded parts of Bihar. His health suddenly deteriorated on 24 October, and he was released on 12 November; diagnosis at Jaslok Hospital, Bombay, revealed kidney failure; he would be on dialysis for the rest of his life.

In the UK, Surur Hoda launched the "Free JP" campaign chaired by Nobel Peace Prize winner Noel-Baker for the release of Jayaprakash Narayan.

Indira Gandhi revoked the emergency on 18 January 1977 and announced elections. The Janata Party, a vehicle for the broad spectrum of the opposition to Indira Gandhi, was formed under JP's guidance. The Janata Party was voted into power and became the first non-Congress party to form a government at the Centre. On the call of Narayan, many youngsters joined the JP movement.

Death

Narayan died in Patna, Bihar, on 8 October 1979, three days before his 77th birthday, due to effects of diabetes and heart ailments. In March 1979, while he was in hospital, his death had been erroneously announced by the Indian prime minister, Morarji Desai, causing a brief wave of national mourning, including the suspension of parliament and regular radio broadcasting, and the closure of schools and shops. When he was told about the gaffe a few weeks later, he smiled. The problem of his 'death' came because Desai saw the dead body of a man with similar looks being taken away from the hospital.

Family

Jayaprakash was married to Prabhavati Devi, daughter of lawyer and nationalist Brij Kishore Prasad in October 1920. Prabhavati was very independent and on Gandhi's invitation, went to stay at his ashram while Jayaprakash continued his studies.

Awards

• Bharat Ratna, 1999 (Posthumous) for Public Affairs: It is India's highest civilian award.
• Rashtrabhushan Award of FIE Foundation.
• Ramon Magsaysay Award, 1965 for Public Service.

Rajendra Prasad (3 December 1884 – 28 February 1963) was the first President of the Republic of India. An Indian political leader, lawyer by training, Prasad joined the Indian National Congress during the Indian independence movement and became a major leader from the region of Bihar. A supporter of Mahatma Gandhi, Prasad was imprisoned by British authorities during the Salt Satyagraha of 1931 and the Quit India movement of 1942. Prasad served one term as President of the Indian National Congress from 1934 to 1935. After the 1946 elections, Prasad served as minister of food and agriculture in the central government. Upon independence in 1947, Prasad was elected president of the Constituent Assembly of India, which prepared the Constitution of India and served as its provisional parliament.

When India became a Republic in 1950, Prasad was elected its first President by the Constituent Assembly. Following the general election of 1951, he was elected President by the electoral college of the first Parliament of India and its state legislatures. As President, Prasad established a tradition of non-partisanship and independence for the office-bearer, and retired from Congress party politics. Although a ceremonial head of state, Prasad encouraged the development of education in India and advised the Nehru government on several occasions. In 1957, Prasad was re-elected to the presidency, becoming the only president to have been in the office twice.

Parentage

Rajendra Prasad was a Kayastha Hindu and born in Zeradai, in the Siwan district of Bihar . His father Mahadev Sahai, was a scholar of both the Sanskrit and Persian languages, while his mother, Kamleshwari Devi, was a religious woman who would tell stories from the Ramayana to her son.

Student life

When Prasad was five years old, his parents placed him under the tutelage of a Moulavi, an accomplished Muslim scholar, to learn the Persian language, Hindi and arithmetic. After the completion of traditional elementary education, he was sent to the Chapra District School Meanwhile, in June 1896, at an early age of 12, he was married to Rajavanshi Devi. He, along with his elder brother Mahendra Prasad, then went to study at T.K. Ghosh's Academy in Patna for a period of two years. He secured first in the entrance examination to the University of Calcutta and was awarded Rs. 30 per month as a scholarship.

Prasad joined the Presidency College, Calcutta in 1902, initially as a science student. He passed Intermediate level classes then called as F. A. under the University of Calcutta in March 1904 and further graduated with First Division from there itself in March 1905. Impressed by his intellect, an examiner once had commented on his answer sheet "examinee is better than examiner". Later he decided to focus on the study of arts and did his M.A. in Economics with first division from the University of Calcutta in December 1907. There he lived with his brother in the Eden Hindu Hostel. A devoted student as well as a public activist, he was an active member of The Dawn Society. It was due to his sense of duty towards his family and education that he refused to join Servants of India Society. Prasad was instrumental in the formation of the Bihari Students Conference in 1906 in the hall of the Patna College. It was the first organization of its kind in India and produced some leaders from Bihar like Anugrah Narayan Sinha, Shri Krishna Singh and Deep Narayan Singh.

Career

Rajendra Prasad served in various educational institutions as a teacher. After completing his M.A in economics, he became a professor of English at the Langat Singh College of Muzaffarpur in (Bihar) and went on to become the principal. However later on he left the college for his legal studies. In 1909, while pursuing his law studies in Kolkata he also worked as Professor of Economics at Calcutta City College. In 1915, Prasad appeared in the examination of Masters in Law, passed the examination and won a gold medal. He completed his Doctorate in Law from Allahabad University in 1937.

In the year 1916, he joined the High Court of Bihar and Odisha. Later in the year 1917, he was appointed as one of the first members of the Senate and Syndicate of the Patna University. He also used to practice law at Bhagalpur, the famous silk-town of Bihar.

Role in the Independence Movement

Prasad's most initial association with Indian National Congress was during 1906 annual session organised in Calcutta, where he participated in as a volunteer, while studying in Calcutta. Formally, he joined the Indian National Congress in the year 1911, when the annual session was again held in Calcutta. During the Lucknow Session of Indian National Congress held in 1916, he met Mahatma Gandhi. During one of the fact-finding missions at Champaran, Mahatma Gandhi asked him to come with his volunteers. He was so greatly moved by the dedication, courage, and conviction of Mahatma Gandhi that as soon as the motion of Non-Cooperation was passed by Indian National Congress in 1920, he retired his lucrative career of lawyer as well as his duties in the university to aid the movement.

He also responded to the call by Gandhi to boycott Western educational establishments by asking his son, Mrityunjaya Prasad, to drop out of his studies and enroll himself in Bihar Vidyapeeth, an institution he along with his colleagues founded on the traditional Indian model.

During the course of the independent movement, he interacted with Rahul Sankrityayan, a writer, and polymath. Rahul Sankrityayan was greatly influenced by Prasad's intellectual prowess, finding him to be a guide and guru. In many of his articles he mentioned about his meeting with Sankrityayan and narrated about their meetings. He wrote articles for the revolutionary publications Searchlight and the Desh and collected funds for these papers. He toured widely, explaining, lecturing, and exhorting the principles of the independence movement.

He took an active role in helping the affected people during the 1914 floods that struck Bihar and Bengal. When an earthquake affected Bihar on 15 January 1934, Prasad was in jail. During that period, he passed on the relief work to his close colleague Anugrah Narayan Sinha. He was released two days later and set up Bihar Central Relief Committee on 17 January 1934, and took the task of raising funds to help the people himself. During 31 May 1935 Quetta earthquake, when he was forbidden to leave the country due to government's order he set up Quetta Central Relief Committee in Sindh and Punjab under his own presidency.

He was elected as the President of the Indian National Congress during the Bombay session in October 1934. He again became the president when Netaji Subhash Chandra Bose resigned in 1939. On 8 August 1942, Congress passed the Quit India Resolution in Bombay which led to the arrest of many Indian leaders. He was arrested from Sadaqat Ashram, Patna and sent to Bankipur Central Jail. After remaining incarcerated for nearly three years, he was released on 15 June 1945.

After the formation of Interim Government of 12 nominated ministers under the leadership of Jawaharlal Nehru on 2 September 1946, he got the Food and Agriculture department. Later, he was elected the President of Constituent Assembly on 11 December 1946. Again on 17 November 1947 he became Congress President for a third time after Jivatram Kripalani submitted resignation. Two and a half years after independence, on 26 January 1950, the Constitution of independent India was ratified and Dr. Rajendra Prasad was elected the nation's first President.

Between 1958 and 1960, President Prasad led 5 state visits to Japan, Ceylon, USSR, Indo-China, Malaya and Indonesia. Prasad acted independently of politics, following the expected role of the president as per the constitution. Following the tussle over the enactment of the Hindu Code Bill, he took a more active role in state affairs. In 1962, after serving twelve years as the president, he announced his decision to retire. After relinquishing the office of the President of India on May 1962, he returned to Patna on 14 May 1962 and preferred to stay in the campus of Bihar Vidyapeeth. He was subsequently awarded the Bharat Ratna, the nation's highest civilian award.

He died on 28 February 1963. Rajendra Smriti Sangrahalaya in Patna is dedicated to him.

Vidyapati (1352 – 1448), also known by the sobriquet Maithil Kavi Kokil (the poet cuckoo of Maithili) was a Maithili poet and a Sanskrit writer. He was born in the village Bisfi in Madhubani district of Mithila Region of India and died in the in Janakpur Metropolitan of Mithila Region of Nepal in exile. He was son of Ganapati. The name Vidyapati is derived from two Sanskrit words, Vidya (knowledge) and Pati (master), connoting thereby, a man of knowledge.

Vidyapati's poetry was widely influential in centuries to come, in the Hindustani as well as Bengali, Maithili, less actively Nepali language and other Eastern literary traditions. Indeed, the language at the time of Vidyapati, the prakrit-derived late abahatta, had just began to transition into early versions of the Eastern languages, Maithili, Nepali Bengali, Odia, etc. Thus, Vidyapati's influence on making these languages has been described as "analogous to that of Dante in Italy and Chaucer in England."

Poetry

Vidyapati is as much known for his love-lyrics as for his poetry dedicated to Shiva. His language is closest to Maithili, the language originated in present day Janakpur of Nepal closely related to Nepali language and the abahattha form of early Bengali.

The love songs of Vidyapati, which describe the sensuous love story of Radha and Krishna, follow a long line of Vaishnav love poetry, popular in Eastern India, Southern Nepal include much celebrated poetry such as Jayadeva's Gita Govinda of the 12th century. This tradition which uses the language of physical love to describe spiritual love, was a reflection of a key turn in Hinduism, initiated by Ramanuja in the 11th century which advocated an individual self-realization through direct love. Similar to the reformation in Christianity, this movement empowered the common man to realize God directly, without the intervention of learned priests. Part of the transformation was also a shift to local languages as opposed to the formal Sanskrit of the religious texts.

The songs he wrote as prayers to Lord Shiva are still sung in Mithila and form a rich tradition of sweet and lovely folk songs.

Folklore says that he was such a great devotee of Shiva that the lord was really pleased with him. And once He decided to come to live in his house as a servant. As the servant He is said to have taken the name Ugna. At several places in the region, Lord Shiva is still worshipped by this name. It is said that the lord in form of servant had imposed a condition on Vidyapati that he could not disclose his identity to anyone else or else he would go away. When Vidyapati's wife was angry at her servant and started to beat him Vidyapati could not tolerate the same and asked his wife not to beat Lord Shiva himself and since then the lord disappeared and never was he seen again.According to the local legend, Vidyapati was an ardent devotee of Shiva. He composed several songs in the form of Nacharis and Maheshbanis to please the Lord. Impressed with the devotion and poetic creativity of the poet, Lord Shiva came to him in a disguised form of a cowherd boy called Ugna.

Ugna requested the poet that as he was an orphan boy he wanted to work in his house as his servant. With a little hesitation, the poet assigned him the job of looking after his cattle. Ugna became a very charming and affectionate servant to the poet within a very short period.

One day, Vidyapati received an invitation to participate in a royal function of the king of Mithila, Shivasimha. He took Ugna with him and they left for the king's capital. On the way the poet became very thirsty but it was a huge barren land where he saw no drops of water.

The helpless poet finally requested Ugna to bring some water. Ugna too showed his inability to bring the water and requested him to travel some more distance, but Vidyapati refused to walk further and became unconscious. He fell on the ground. Now, Ugna, who was none but Lord Shiva himself, took out a jug of water from his matted hair (jata), revived him to consciousness and gave the poet water to drink. The poet felt the taste of Ganga-water and immediately asked Ugna wherefrom he had brought it.

Ugna tried to make some false story but failed to do so. He wanted to keep it a secret and that's why he avoided deliberately the poet's query, but as Ugna wanted to avoid it, the poet's curiosity increased. Finally, he appeared as Shiva, in his original form, before the poet.

Vidyapati touched his feet and took the dust of Ugna's feet into his hands. Ugna now warned him not to disclose the secret before anybody including the poet's wife Sushila. Vidyapati assured Ugna to keep this secret with him.

According to the local legend, Vidyapati was an ardent devotee of Shiva. He composed several songs in the form of Nacharis and Maheshbanis to please the Lord.

Ugna remained with Vidyapati for many years and helped him miraculously in many critical situations. For instance, when Shivasimha was arrested by Emperor Allaudin Khilji of Delhi, Vidyapati accompanied by Ugna, came to Delhi to get him released. Knowing that Vidyapati was a poet, Allaudin arranged a scholarly debate between Vidyapati and his own court-poet.

Vidyapati was told to respond either in Persian or a mixed language alone. The poet with the heavenly blessings of Ugna defeated the Sultan's poet and responded in poetry he had composed in the prescribed languages. Not only that, with the blessings of Ugna he got rid of many obstacles created by the Sultan and his men at Delhi and finally succeeded in getting his king released from the prison of Sultan.

Once, the wife of Vidyapati assigned some domestic responsibility to Ugna, which he failed to deliver according to her given instructions. She became angry with him and started beating him with a broom. This erratic behaviour of Sushila made Vidyapati frustrated that Shiva, of whom he was a great devotee, should be abused and humiliated. He could not control himself and shouted at her to stop, and at that very moment Ugna disappeared. Vidyapati realised his mistake. He left his house and wandered through many temples, rivers and jungles in search of Ugna. Finally, Vidyapati found Ugna in Nandanvana. Shiva told him that he would not go back to his house but would help him whenever required. The place where Ugna appeared before the poet as God is known as Ugnaasthan. A small lingam was enshrined by the local devotees. Recently a temple has been made for that lingam.

Many people still worship Shiva while singing the devotional songs of Vidyapati.

Vidyapati and Bengali literature

The influence of the lyrics of Vidyapati on the love of Radha and Krishna on the Bengali poets of the medieval period was so overwhelming that they largely imitated it. As a result, an artificial literary language, known as Brajabuli was developed in the sixteenth century. Brajabuli is basically Maithili (as prevalent during the medieval period) but its forms are modified to look like Bengali. The medieval Bengali poets, Gobindadas Kabiraj, Jnandas, Balaramdas and Narottamdas composed their padas (poems) in this language. Rabindranath Tagore composed his Bhanusingha Thakurer Padabali (1884) in a mix of Western Hindi (Braj Bhasha) and archaic Bengali and named the language Brajabuli as an imitation of Vidyapati (he initially promoted these lyrics as those of a newly discovered poet, Bhanusingha). Other 19th century figures in the Bengal Renaissance like Bankim Chandra Chatterjee have also written in the Brajabuli.

Vidyapati and Odia literature

Vidyapati's influence reached Odisha through Bengal. The earliest composition in Brajabuli is ascribed to Ramananda Raya, the governor of Godavari province of the King of Odisha, Gajapati Prataprudra Dev. He was a disciple of Chaitanya Mahaprabhu. He recited his Brajabuli poems to Chaitanya Mahaprabhu, when he first met him on the bank of river Godavari at Rajahmundry, southern provincial capital of Kingdom of Odisha in 1511–12. Other notable Odia poets influenced by Vidyapati's poems were Champati Ray and king Pratap Malla Dev (1504–32).

Mahavira, also known as Vardhamāna, was the twenty-fourth and last Tirthankara. In Jainism, a Tirthankara (maker of the river crossing) is an omniscient teacher who preaches the dharma (righteous path) and builds a ford across the ocean of rebirth and transmigration. Twenty-four Tirthankara grace each half of the cosmic time cycle. Mahāvīra was the last Tirthankara of avasarpani (present descending phase). Mahavira was born into a royal family in what is now Bihar, India. At the age of thirty, he left his home in pursuit of spiritual awakening. He abandoned all the worldly things including his clothes and became a Jain monk. For the next twelve and a half years, he practiced intense meditation and severe penance, after which he became omniscient. He traveled all over South Asia for the next thirty years to teach Jain philosophy. Mahavira died at the age of seventy-two and attained nirvana (final release) or moksha (liberation from the cycle of birth and death). Mahavira's philosophy has eight cardinal (law of trust), three metaphysical (dravya, jiva and ajiva), and five ethical principles. The objective is to elevate the quality of life.

Etymology

Mahavira's childhood name was Vardhamana, which means the one who grows, because of the increased prosperity in the kingdom at the time of his birth. He was called Mahavira (the Great Hero) because of the acts of bravery he performed during his childhood. Mahavira was given the title Jīnā (the "Victor" or conqueror of inner enemies such as attachment, pride and greed), which subsequently became synonymous with Tirthankara.

Buddhist texts refer to Mahavira as Nigaṇṭha Jñātaputta. Nigaṇṭha means "without knot, tie, or string" and Jñātaputta (son of Natas), referred to his clan of origin Jñāta or Naya (Prakrit). He is also known as Sramana.

Historicity

Jaina traditions date Mahavira as living from 599 BC to 527 BC. Western historians date Mahavira as living from 480 BC to 408 BC. Some Western scholars suggest that Mahavira died around 425 BC. Most modern historians agree that Kundagrama (now Basokund in Muzaffarpur district) in the Indian state of Bihar is the birthplace of Mahavira.

Life events

Belonging to Kashyapa gotra, Mahavira was born into the royal Kshatriya family of King Siddhartha and Queen Trishala (sister of King Chetaka of Vaishali) of the Ikshvaku dynasty, on the thirteenth day of the rising moon of Chaitra in the Vira Nirvana Samvat calendar. In the Gregorian calendar, this date falls in March or April and is celebrated as Mahavir Jayanti. Traditionally, Kundalpur in the ancient city of Vaishali is regarded as his birthplace; however, its location remains unidentified. After his birth, anointment and consecration (abhisheka) - carried out by Indra on Mount Meru, the axis of the central cosmic contingent of Jambudvipa - he was given the name Vardhmana.

As the son of a king, Mahavira had all luxuries of life at his disposal. According to the second chapter of Acharanga, both his parents were followers of Parshvanatha and lay devotees of Jain ascetics. Jain traditions are not unanimous about his marital state. According to Digambara tradition, Mahavira's parents desired that he should get married to Yashoda but Mahavira refused to marry. According to Svetambara tradition, he was married young to Yashoda and had one daughter, Priyadarshana.

At the age of thirty, Mahavira abandoned all the comforts of royal life and left his home and family to live an ascetic life in the pursuit of spiritual awakening. He went into a park called Sandavana in the surroundings of Kundalpur. He underwent severe penances, meditated under the Ashoka tree and discarded his clothes. There is a graphic description of hardships and humiliation he faced in the Acharanga Sutra. In the eastern part of Bengal he suffered great distress. Boys pelted him with stones, people often humiliated him.

According to Kalpa Sūtra, Mahavira spent 42 monsoons of his ascetic life at Astikagrama, Champapuri, Prstichampa, Vaishali, Vanijagrama, Nalanda, Mithila, Bhadrika, Alabhika, Panitabhumi, Shravasti and Pawapuri.

After twelve-and-a-half years of rigorous penance, i.e. at the age of 43, Mahavira achieved the state of Kevala Jnana. Kevala means "isolation-integration" and Jnana means knowledge. This implies omniscience and release from earthly bondage-corresponding to the "enlightenment" (bodhi) of the Buddhas. This happened under a Sala-tree on the banks of the river Rjupalika (today Barakar) near a place called Jrmbhikagrama. The Acharanga Sutra describes Mahavira as all-seeing. The Sutrakritanga elaborates the concept as all-knowing and provides details of other qualities of Mahavira.

For a period of thirty years after omniscience, Mahavira traveled far and wide in India to teach his philosophy. According to the Jain tradition, Mahavira had 14,000 ascetics, 36,000 nuns, 159,000 sravakas (laymen) and 318,000 sravikas (laywomen) as his followers. Some of the royal followers included King Srenika (popularly known as Bimbisara) of Magadha, Kunika of Anga and Chetaka of Videha.

According to Jain texts, Mahavira attained moksha, i.e. his soul is believed to have become Siddha (soul at its purest form), aged 72 at the town of Pawapuri (now in Bihar). On the same day Gautama, his Ganadhara (chief disciple) attained omniscience. According to the Mahapurana, after the nirvana of Tīrthankaras, heavenly beings do the funeral rites. According to the Pravachanasara, only the nails and hair of Tirthankaras are left behind, and rest of the body gets dissolved in the air like camphor. Today, a Jain temple, called Jal Mandir, stands at the place where Mahavira is believed to have attained moksha.

Previous births

Mahavira's previous births are discussed in Jain texts such as the Tri-shashti-shalaka-purusha-charitra and Jinasena's Mahapurana. While a soul undergoes countless reincarnations in the transmigratory cycle of saṃsāra (world), the births of a Tirthankara are reckoned from the time he determined the causes of karma and developed the Ratnatraya. Jain texts discuss 26 births of Mahavira prior to his incarnation as a Tirthankara. Mahavira was born as Marichi, the son of Bharata Chakravartin in one of his previous births.

There are various Jain texts like Kalpa Sutra that describe the life of Mahavira. The first Sanskrit biography of Mahavira was Vardhamacharitra by Asaga in 853 CE.

Iconography

Mahavira is usually depicted in a sitting or standing meditative posture with a symbol of a lion under him. Every Tīrthankara has a distinguishing emblem which allows a worshiper to distinguish the otherwise similar looking idols of the Tirthankaras. The emblem of Mahavira is "Lion". The emblem is usually carved, right below the legs of the Tirthankara. Like all Tirthankaras, Mahavira is depicted as having Shrivatsa and downcast eyes.

Valmiki is celebrated as the harbinger-poet in Sanskrit literature. The epic Ramayana, dated variously from 5th century BCE to first century BCE, is attributed to him, based on the attribution in the text itself. He is revered as the Ādi Kavi, which translates to First Poet, because he is said to have invented shloka (i.e. first verse or epic metre), which set the base and defined the form to Sanskrit poetry.

Early life

The Uttara Kanda tells the story of Valmiki's early life, as a highway robber named Ratnakar, who used to rob people after killing them. Once, the robber tried to rob the divine sage Narada for the benefit of his family. Narada asked him if his family would share the sin he was incurring due to the robbery. The robber replied positively, but Narada told him to confirm this with his family. The robber asked his family, but none agreed to bear the burden of sin. Dejected, the robber finally understood the truth of life and asked for Narada's forgiveness. Narada taught the robber the mantra for salvation. But, the mantra in question, the name of Lord Rama, was not to be given to murderers and the like. Narada thus told Valmiki to chant "Mara" the phonetic anagram of "Rama" instead to circumvent this restriction. The robber meditated for many years, so much so that ant-hills grew around his body. Finally, a divine voice declared his penance successful, bestowing him with the name "Valmiki": "one born out of ant-hills" (Valmikam in Sanskrit means Ant-hill).

Writer of the Ramayana

The Ramayana, originally written by Valmiki, consists of 23,000 shlokas and 7 cantos including the Uttara Kanda. Ramayana is composed of about 480,002 words, being a quarter of the length of the full text of the Mahabharata or about four times the length of the Iliad. The Ramayana tells the story of a prince, Rama of Ayodhya, whose wife Sita is abducted by the demon-king (Rakshasa) of Lanka, Ravana. The Valmiki Ramayana is dated variously from 500 BC to 100 BC, or about co-eval with early versions of the Mahabharata. As with many traditional epics, it has gone through a process of interpolations and redactions, making it impossible to date accurately.

Valmiki is also quoted to be the contemporary of Rama. Rama met Valmiki during his period of exile and interacted with him. Valmiki gave shelter to Sītā in his hermitage when Rama banished her. Kuśa and Lava the twin sons of Sri Rama were born to Sītā in this hermitage. Valmiki taught Ramayana to Kuśa and Lava, who later sang the divine story in Ayodhyā during the Aśvamedha yajña congregation, to the pleasure of the audience, whereupon, King Rama questioned who they were and later visited Valmiki's hermitage to confirm if the Sita, the two children claimed as their mother was in fact his wife in exile. Later, he summoned them to his royal palace. Kuśa and Lava sang the story of Rama there, and Rama confirmed that whatever had been sung by these two children was entirely true.

Chanakya (350 – 275 BCE) was an Indian teacher, philosopher, economist, jurist and royal advisor. He is traditionally identified as Kauṭilya or Vishnu Gupta, who authored the ancient Indian political treatise, the Arthashastra (Economics). As such, he is considered as the pioneer of the field of political science and economics in India, and his work is thought of as an important precursor to classical economics. His works were lost near the end of the Gupta Empire and not rediscovered until 1915.

Originally a teacher at the ancient university of Takshashila, Chanakya assisted the first Mauryan emperor Chandragupta in his rise to power. He is widely credited for having played an important role in the establishment of the Maurya Empire. Chanakya served as the chief advisor to both emperors Chandragupta and his son Bindusara.

Origin

Birth

Chanakya was born in a Brahmin family. Chanakya's birthplace is a matter of controversy, and there are multiple theories about his origin.[1] According to the Buddhist text Mahavamsa Tika, his birthplace was Takshashila. The Jain scriptures, such as Adbidhana Chintamani, mention him as a Dramila, implying that he was a native of South India. According to the Jain writer Hemachandra's Parishishtaparvan, Chanakya was born in the Chanaka village of the Golla region, to a Brahmin named Chanin and his wife Chaneshvari. Other sources mention his father's name as Chanak and state that Chanakya's name derives from his father's name. According to some sources, Chanakya was a Brahmin from North India, scholar in Vedas, and a devotee of Vishnu. According to Jain accounts he became a Jain in his old age like Chandragupta Maurya.

Sources of information

There is little purely historical information about Chanakya: most of it comes from semi-legendary accounts. Thomas Trautmann identifies four distinct accounts of the ancient Chanakya-Chandragupta katha (legend):

Version of the legend	Example texts
Buddhist version	Mahavamsa and its commentary Vamsatthappakasini (Pali language)
Jain version	Parishishtaparvan by Hemachandra
Kashmiri version	Kathasaritsagara by Somadeva, Brihat-Katha-Manjari by Ksemendra
Vishakhadatta's version	Mudrarakshasa, a Sanskrit play by Vishakhadatta

The following elements are common to these legends:

• The King Dhana Nanda insults Chanakya, prompting Chanakya to swear revenge and destroy the Nanda Empire
• Chanakya searches for one worthy successor to the Nanda and finds the young Chandragupta Maurya
• With the help of some allies, Chanakya and Chandragupta bring down the Nanda empire, often using manipulative and secretive means

Identification with Kauṭilya or Vishnugupta

The ancient Arthashastra has been traditionally attributed to Chanakya by a number of scholars. The Arthashastra identifies its author by the name Kauṭilya, except for one verse that refers to him by the name Vishnugupta. Kauṭilya is presumably the name of the author's gotra (clan).

One of the earliest Sanskrit literatures to identify Chanakya with Vishnugupta explicitly was Vishnu Sharma's Panchatantra in the 3rd century BCE.

K. C. Ojha puts forward the view that the traditional identification of Vishnugupta with Kauṭilya was caused by a confusion of the text's editor and its originator. He suggests that Vishnugupta was a redactor of the original work of Kauṭilya. Thomas Burrow goes even further and suggests that Chanakya and Kauṭilya may have been two different people.

Early life

Chanakya was educated at Takshashila, an ancient centre of learning located in north-western ancient India (present-day Pakistan).[23] He later became a teacher (acharya) at the same place. Chanakya's life was connected to two cities: Takshashila and Pataliputra (present-day Patna in Bihar, India). Pataliputra was the capital of the Magadha kingdom, which was connected to Takshashila by Uttarapatha, the northern high road of commerce.

Role in the fall of the Nanda empire

Chanakya and Chandragupta have been credited with defeating the powerful Nanda Empire and establishing the new Maurya Empire.

Mudrarakshasa ("The Signet of the Minister"), a play dated variously from the late 4th century to the early 8th century, narrates the ascent of Chandragupta Maurya to power: Sakatala, an unhappy royal minister, introduced Chanakya to the Nanda king, knowing that Chanakya would not be treated well in the court. Insulted at the court, Chanakya untied the sikha (lock of hair) and swore that he would not tie it back till he destroyed the Nanda kingdom. According to Mudrarakshasa, Chandragupta was the son of a royal concubine named Mura and spent his childhood in the Nanda palace. Chanakya and Chandragupta signed a pact with Parvataka (identified with King Porus by some scholars[24]) of north-west India that ensured his victory over the Nanda empire. Their combined army had Shaka, Yavana (Greek), Kirata, Kamboja and Vahlik soldiers. Following their victory, the territories of the Nanda empire were divided between Parvataka and Chanakya's associate Chandragupta. However, after Parvataka's death, his son Malayaketu sought control of all the former Nanda territories. He was supported by Rakshasaa, the former Nanda minister, several of whose attempts to kill Chandragupta were foiled by Chanakya. As part of their game plan, Chanakya and Chandragupta faked a rift between themselves. As a sham, Chandragupta removed Chanakya from his ministerial post, while declaring that Rakshasa is better than him. Chanakya's agents in Malayaketu's court then turned the king against Rakshasa by suggesting that Rakshasa was poised to replace Chanakya in Chandragupta's court. The activities by Chanakya's spies further widened the rift between Malayaketu and Rakshasa. His agents also fooled Malayaketu into believing that five of his allies were planning to join Chandragupta, prompting Malayaketu to order their killings. In the end, Rakshasa ends up joining Chandragupta's side, and Malayaketu's coalition is completely undone by Chanakya's strategy.

According to the Buddhist texts, Chandragupta was the son of the chief of the Moriya clan of Pippalivana. Chanakya once saw him leading a band of local youth and was highly impressed. He picked Chandragupta as the leader of the anti-Nanda revolt.

Several modern adaptions of the legend narrate the story of Chanakya in a semi-fictional form, extending these legends. In Chandragupta (1911), a play by Dwijendralal Ray, the Nanda king exiles his half-brother Chandragupta, who joins the army of Alexander the Great. Later, with help from Chanakya and Katyayan (the former Prime Minister of Magadha), Chandragupta defeats Nanda, who is put to death by Chanakya.

Twenty-first-century works such as Chanakya (2001) by B. K. Chaturvedi[26] and Chanakya's Chant (2010) by Ashwin Sanghi also present semi-fictional narratives of Chanakya's life. According to these, Chanakya's father Chanak was a friend of Shaktar, the Prime Minister of the Magadha kingdom, and Chanakya loved Shaktar's daughter Suvashini. Shaktar had lost much of his political clout to another courtier called Rakshasa, and one night, Shaktar was imprisoned by the King Dhana Nanda. The rivalry of the Chanakya's family with King Dhana Nanda started when Chanak openly criticised the misrule of the king. After the execution of Chanak by the King, the former Magadha minister Katyayan sent Chanakya to Acharya Pundarikaksha of Takshashila. Chanakya completed his education at Takshashila and became a teacher there. After some years, he returned to Pataliputra to meet his mother, only to learn that she was dead. He also learnt that the Nanda administration had further deteriorated under the growing influence of Rakshasa, who had made Suvashini his mistress. When Chanakya visited the royal court to advise him, he was insulted and imprisoned by the king. Chanakya was rescued by the men of General Maurya, another person who despised with the king's rule. Chanakya took Chandragupta Maurya to Takshashila, where he trained the young man. King Ambhi, the ruler of Takshashila, had allied with the invader Alexander the Great to defeat Parvataka. Chanakya and Chandragupta gathered a band of people discontented with Ambhi's rule and formed an alliance with Parvataka to defeat the Nanda king. Their initial attempts at conquering Magadha were unsuccessful. Once, Chanakya came across a mother scolding her child for burning himself by eating from the middle of a bowl of porridge rather than the cooler edge. Chanakya realized his initial strategic error: he was attacking Magadha, the center of the Nanda territory. He then changed his strategy and focused on capturing the areas located at the peripharies of the Nanda empire. With help from Suvashini, he drove a wedge between the king and Rakshasa. Finally, he defeated the last Nanda king and established a new empire with Chandragupta Maurya as the emperor.

After the establishment of the Maurya Empire

Chanakya continued to serve as an advisor to Chandragupta after the establishment of the Maurya Empire. According to a popular legend mentioned in Jain texts, Chanakya used to add small doses of poison to the food eaten by Emperor Chandragupta Maurya (mithridatism) in order to make him immune to the poisoning attempts by the enemies.[27][28] Unaware, Chandragupta once fed some of his food to his queen, Durdhara, who was seven days away from delivery. The queen, not immune to the poison, collapsed and died within a few minutes. In order to save the heir to the throne, Chanakya cut the queen's belly open and extracted the foetus just as she died. The baby was named Bindusara, because he was touched by a drop (bindu) of blood having poison. Chanakya served as an advisor to Bindusara for some years.

Death

According to one legend, Chanakya retired to the jungle and starved himself to death. According to another legend mentioned by the Jain writer Hemachandra, Chanakya died as a result of a conspiracy by Subandhu, one of Bindusara's ministers. Subandhu, who did not like Chanakya, told Bindusara that Chanakya was responsible for the murder of his mother. Bindusara asked the nurses, who confirmed the story of his birth. Bindusara was horrified and enraged. When Chanakya, who was an old man by this time, learned that the King was angry with him, he decided to end his life. In accordance with the Jain tradition, he decided to starve himself to death. By this time, the King had found out the full story which was that Chanakya was not responsible for his mother's death, which was an accident. He asked Subandhu to convince Chanakya to give up his plan to kill himself. However, Subandhu instead conducted a ceremony for Chanakya only to burn him alive.

Literary works

Two books are attributed to Chanakya: Arthashastra and Chanakya Niti, also known as Chanakya Neeti-shastra.

The Arthashastra discusses monetary and fiscal policies, welfare, international relations, and war strategies in detail. The text also outlines the duties of a ruler. Some scholars believe that Arthashastra is actually a compilation of a number of earlier texts written by various authors, and Chanakya might have been one of these authors (see above).

Chanakya Niti is a collection of aphorisms, said to be selected by Chanakya from the various shastras.

Legacy

Chanakya is regarded as a great thinker and diplomat in India. Many Indian nationalists regard him as one of the earliest people who envisaged the united India spanning the entire subcontinent. India's former National Security Advisor Shiv Shankar Menon praised Chanakya's Arthashastra for its clear and precise rules which apply even today. Furthermore, he recommended reading of the book for broadening the vision on strategic issues.

The diplomatic enclave in New Delhi is named Chanakyapuri in honour of Chanakya. Institutes named after him include Training Ship Chanakya, Chanakya National Law University and Chanakya Institute of Public Leadership. Chanakya circle in Mysore has been named after him.

Chandragupta Maurya (Candragupta Maurya, c. 340 – c. 297 BCE) was the founder of the Maurya Empire and the first emperor to unify most of Greater India into one state. He ruled from 324 BCE until his voluntary retirement and abdication in favour of his son, Bindusara, in 297 BCE.

Chandragupta Maurya was a pivotal figure in the history of India. Prior to his consolidation of power, most of the Indian subcontinent was divided into mahajanapadas, while the Nanda Empire dominated the Indo-Gangetic Plain. Chandragupta succeeded in conquering and subjugating almost all of the Indian subcontinent by the end of his reign,[nb 1] except Tamil Nadu (Chera, Early Cholas and Early Pandyan Kingdom) and modern-day Odisha (Kalinga). His empire extended from Bengal in the east to Afghanistan and Balochistan in the west, to the Himalayas and Kashmir in the north, and to the Deccan Plateau in the south. It was the largest empire yet seen in Indian history.

In Greek and Latin accounts, Chandragupta is known as Sandrokottos and Androcottus. He became well known in the Hellenistic world for conquering Alexander the Great's easternmost satrapies, and for defeating the most powerful of Alexander's successors, Seleucus I Nicator, in battle. Chandragupta subsequently married Seleucus's daughter to formalize an alliance and established a policy of friendship with the Hellenistic kingdoms, which stimulated India's trade and contact with the western world. The Greek diplomat Megasthenes, who visited the Maurya capital Pataliputra, is an important source of Maurya history.

After unifying much of India, Chandragupta and his chief advisor Chanakya passed a series of major economic and political reforms. He established a strong central administration patterned after Chanakya’s text on politics, the Arthashastra. Chandragupta's India was characterised by an efficient and highly organised bureaucratic structure with a large civil service. Due to its unified structure, the empire developed a strong economy, with internal and external trade thriving and agriculture flourishing. In both art and architecture, the Maurya Empire made important contributions, deriving some of its inspiration from the culture of the Achaemenid Empire and the Hellenistic world.[9] Chandragupta's reign was a time of great social and religious reform in India. Buddhism and Jainism became increasingly prominent. According to Jain accounts, Chandragupta abdicated his throne in favour of his son Bindusara, embraced Jainism, and followed Bhadrabahu and other monks to South India. He is said to have ended his life at Shravanabelagola (in present-day Karnataka) through Sallekhana.

Early life

Very little is known about Chandragupta's youth and ancestry. What is known is gathered from later classical Sanskrit literature, as well as classical Greek and Latin sources which refer to Chandragupta by the names "Sandracottos" or "Andracottus".

Many Indian literary traditions connect him with the Nanda Dynasty in modern-day Bihar in eastern India. More than half a millennium later, the Sanskrit drama Mudrarakshasa calls him a "Nandanvaya" i.e. the descendant of Nanda (Act IV). Chandragupta was born into a family left destitute by the death of his father, chief of the migrant Mauryas, in a border fray. Mudrarakshasa uses terms like kula-hina and Vrishala for Chandragupta's lineage. According to Bharatendu Harishchandra's translation of the play, his father was the Nanda king Mahananda and his mother was a barber's wife named Mora, hence the surname Maurya.[11] This reinforces Justin's contention that Chandragupta had a humble origin. On the other hand, the same play describes the Nandas as of Prathita-kula, i.e. illustrious, lineage. The Buddhist text the Mahavamsa calls Chandragupta a member of a division of the(Kshatriya) clan called the Moriya.[citation needed] The Mahaparinibbana Sutta states that the Moriyas (Mauryas) belonged to the Kshatriya community of Pippalivana i.e. possibly Pipli on the outskirts of Kurukshetra. These traditions indicate that Chandragupta came from a Kshatriya lineage. The Mahavamshatika connects him with the Shakya clan of the Buddha, a clan which also belongs to the race of Ādityas.

In Buddhist tradition, Chandragupta Maurya was a member of the Kshatriyas and that his son, Bindusara, and grandson, the famous Buddhist Ashoka, were of Kshatriya lineage, perhaps of the Sakya line. (The Sakya line of Kshatriyas is considered to be the lineage of Gautama Buddha, and Ashoka Maurya billed himself as "Buddhi Sakya" in one of his inscriptions.)

Plutarch reports that he met with Alexander the Great, probably around Takshasila in the northwest, and that he viewed the ruling Nanda Empire in a negative light:

Androcottus, when he was a stripling, saw Alexander himself, and we are told that he often said in later times that Alexander narrowly missed making himself master of the country, since its king was hated and despised on account of his baseness and low birth.

— Plutarch, Parallel Lives: Life of Alexander 62.9

According to this text, the encounter would have happened around 326 BCE, suggesting a birth date for Chandragupta around 340 BCE. Plutarch and other Greco-Roman historians appreciated the gravity of Chandragupta Maurya's conquests. Justin describes the humble origins of Chandragupta, and explains how he later led a popular uprising against the Nanda king.

Foundation of the Maurya Empire

handragupta Maurya, with the help of Chanakya, defeated the Magadha king and the army of the Chandravanshi clan. Following his victory, the defeated generals of Alexander settled in Gandhara (the Kamboja kingdom), today's Afghanistan. At the time of Alexander's invasion, Chanakya was a teacher in Takshasila. The king of Takshasila and Gandhara, Ambhi (also known as Taxiles), made a peace treaty with Alexander.[citation needed] Chanakya, however, planned to defeat the foreign invasion and sought help from other kings to unite and fight Alexander. Parvateshwara (Porus), a king of Punjab, was the only local king who was able to challenge Alexander at the Battle of the Hydaspes River, but he was defeated.

Chanakya then went further east to Magadha, to seek the help of Dhana Nanda, who ruled the vast Nanda Empire which extended from Bihar and Bengal in the east to Punjab and Sindh in the west, but Dhana Nanda refused to help him. After this incident, Chanakya began to persuade his disciple Chandragupta of the need to build an empire that could protect Indian territories from foreign invasion.

Successors

After Chandragupta's renunciation, his son Bindusara succeeded as the Maurya Emperor. He maintained friendly relations with Greek governors in Asia and Egypt. Bindusara's son Ashoka became one of the most influential rulers in India's history due to his extension of the Empire to the entire Indian subcontinent as well as his role in the worldwide propagation of Buddhism.

Guru Gobind Singh (Punjabi: ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ (22 December 1666 – 7 October 1708), revered as The Tenth Nanak, Sarbans Dani ("The merciful donor, who sacrificed his all"), Mard Agamra ("A Man without any parallels") and Shah-e-Shahenshah ("The Emperor of Emperors") was the Tenth Guru of Sikhism.

Guru Gobind Singh was born in the year 1666 as Gobind Rai, to the ninth Guru of Sikhism, Guru Teg Bahadur, and Mata Gujri, at Patna Sahib. He ascended to become the Tenth Sikh Guru at the young age of nine, following the martyrdom of his father and Ninth Guru, Guru Tegh Bahadur, who been approached by Hindu Brahmins from Kashmir to seek his intercession against the religious fanaticism of the Mughal empire's General Iftikar Khan. At the innocent behest of the nine year old Gobind Rai (who had remarked that "None could be worthier than you, father, to make a supreme sacrifice"), Guru Tegh Bahadur had courted death and was publicly executed at the imperial capital Delhi in the year 1675.

As the tenth Sikh Guru, Guru Gobind Singh carried forward the sanctity and divinity of Guru Nanak and the succession of the Sikh Gurus, and came to be renowned as a spiritual master, warrior, poet and philosopher. His spiritual revelations, constantly emphasizing the worship of the One Supreme Being and deprecating idolatry and superstitious beliefs and observances, are recorded in his various literary compositions, such as the Jaap Sahib and the Akal Ustat.

The day of Baisakhi in 1699 marks one of the most hallowed days of the Sikh religion. On this day, after having received edicts from Guru Gobind Singh, a large congregation of Sikhs had gathered at Sri Anandpur Sahib (the city of bliss, located in the lower spurs of the Himalayas). With a century of religious persecutions and martyrdoms (including those of Guru Arjan and Guru Teg Bahadur) serving as the background, Guru Gobind Singh addressed the congregation in a stirring oration of his divine mission, and then unsheathed his sword and called upon those congregants who were willing to give their heads to the Guru. Those who answered the call were initiated by Guru Gobind Singh into the Khalsa, an order of Saint-Soldiers, who were to forever have faith in one universal timeless creator God, who would consider all human beings equal, irrespective of their caste and creed, and who would have the mission of upholding right in every place. The Khalsa represents the epitome of the Sikh way of life, with Guru Gobind Singh having himself professed "Khalsa mero roop hai khas, Khalse main haun karoun nivas (The Khalsa is my own special form. Within the Khalsa, I abide)". An estimated 80,000 Sikhs were initiated into the Khalsa in the days following the Baisakhi of 1699.

Standing up as members of the Khalsa, Guru Gobind Singh's four young sons (Sahibzada Ajit Singh, Sahibzada Jujhar Singh, Sahibzada Zorawar Singh, Sahibzada Fateh Singh) also subsequently attained martyrdom. On learning of their sacrifices, the Guru had famously remarked : "Chaar muye to kya hua jeevat kai hazar (So what if I have lost four of my sons, many thousands live" (referring to the Sikh Khalsa family)). Citing his "unparalleled efforts and sacrifices in fighting injustice and tyranny", Guru Gobind Singh has been referred to as Sarbans Dani (the merciful donor, who sacrificed everything) and Mard Agamra (a man non-pareil).

In 1708, Guru Gobind Singh passed on the succession to the Sikh holy scripture, the Guru Granth Sahib, commanding the Sikhs to regard the scripture as the everlasting and sovereign Guru, and proclaiming that the Guru's spirit henceforth would reside in the Granth and the Khalsa.

Family

Gobind Singh was born to Guru Tegh Bahadur, the ninth Sikh guru, and Mata Gujri in Patna. He was born while his father was on a preaching tour in Assam. As a child, he learnt Persian, Sanskrit and martial skills to become a warrior.
Guru Gobind Singh had three wives:

Mata Jito, married 21 June 1677 at Basantgaṛh, 10 km north of Anandpur.

The couple had three sons: Jujhar Singh, Zorawar Singh and Fateh Singh.

Mata Sundari, married 4 April 1684 at Anandpur.

The couple had one son, Ajit Singh.

Mata Sahib Devan, married 15 April 1700 at Anandpur.

Mother of the Khalsa.

Leaving Anandpur Sahib and Return

Gobind Singh's father Tegh Bahadur founded the city of Anandpur Sahib in the year 1665, on the land purchased from the ruler of Bilaspur (Kahlur). Gobind Singh moved to Anandpur in March 1672. In April 1685, he shifted his residence to Paonta in Sirmaur state at the invitation of Raja Mat Prakash of Sirmaur. According to the gazetteer of the Sirmur State, the Guru was compelled to quit Anandpur Sahib due to differences with Bhim Chand, and went to Toka. From Toka, he was invited to Nahan, the capital of Sirmaur by Mat Prakash. From Nahan, he proceeded to Paonta. Mat Prakash invited the Guru to his kingdom in order to strengthen his position against Raja Fateh Shah of Garhwal. At the request of Raja Mat Prakash, the Guru constructed a fort at Paonta with help of his followers, in a short time. The Guru remained at Paonta for around three years, and composed several texts.

The hostility between Nahan King and Fateh Shah, the Garhwal king continued to increase during the latter's stay at Paonta, ultimately resulting in the Battle of Bhangani near Paonta. Fateh Shah attacked on 18 September 1688; the battle ended with the Guru's victory. In the Battle of Nadaun in 1687, the armies of Alif Khan and his aides were defeated by the allied forces of Bhim Chand, Guru Gobind Singh and other hill rajas. According to Bichitra Natak and the Bhatt Vahis, Guru Gobind Singh remained at Nadaun, on the banks of the River Beas, for eight days, and visited various important military chiefs. Sometime after the Battle of Bhangani, Rani Champa, the dowager queen of Bilaspur requested the Guru to return to Anandpur Sahib, or Chakk Nanaki, as it was then called, the Guru agreed. He reached Anandpur Sahib in November 1688.

In 1695, Dilawar Khan, the Mughal chief of Lahore, sent his son to attack Anandpur Sahib. The Mughal army was defeated and Hussain Khan was killed. After Hussain's death, Dilawar Khan sent his men Jujhar Hada and Chandel Rai to Sivalik Hills. However, they were defeated by Gaj Singh of Jaswal. The developments in the hill area caused anxiety to the Mughal emperor Aurangzeb, who sent forces under the command of his son, to restore Mughal authority in the region.

Founding the Khalsa

In 1699, the Guru sent hukmanamas (letters of authority) to his followers, requesting them to congregate at Anandpur on 30 March 1699, the day of Vaisakhi (the annual harvest festival).[13] He addressed the congregation from the entryway of a small tent pitched on a small hill (now called Kesgarh Sahib). He first asked everyone who he was for them? Everyone answered - "You are our Guru." He then asked them who were they, to which everyone replied - "We are your Sikhs." Having reminded them of this relationship, He then said that today the Guru needs something from his Sikhs. Everyone said, "Hukum Karo, Sache Patshah" (Order us, True Lord). Then drawing his sword he asked for a volunteer who was willing to sacrifice his head. No one answered his first call, nor the second call, but on the third invitation, Daya Ram (later known as Bhai Daya Singh) came forward and offered his head to the Guru. Guru Gobind Rai took the volunteer inside the tent. The Guru returned to the crowd with blood dripping from his sword. He then demanded another head. One more volunteer came forward, and entered the tent with him. The Guru again emerged with blood on his sword. This happened three more times. Then the five volunteers came out of the tent in new clothing unharmed.

Guru Gobind Singh then poured clear water into an iron bowl and adding Patashas (Punjabi sweeteners) into it, he stirred it with double-edged sword accompanied with recitations from Adi Granth. He called this mixture of sweetened water and iron as Amrit ("nectar") and administered it to the five men. These five, who willingly volunteered to sacrifice their lives for their Guru, were given the title of the Panj Pyare ("the five beloved ones") by their Guru. They were the first (baptized) Sikhs of the Khalsa: Daya Ram (Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh), Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh).

Guru Gobind Singh then recited a line which has been the rallying-cry of the Khalsa since then: 'Waheguru ji ka Khalsa, Waheguru ji Ki Fateh' (Khalsa belongs to God; victory belongs to God). He gave them all the name "Singh" (lion), and designated them collectively as the Khalsa, the body of baptized Sikhs. The Guru then astounded the five and the whole assembly as he knelt and asked them to in turn initiate him as a member, on an equal footing with them in the Khalsa, thus becoming the sixth member of the new order. His name became Gobind Singh. Today members of the Khalsa consider Guru Gobind as their father, and Mata Sahib Kaur as their mother. The Panj Piare were thus the first baptised Sikhs, and became the first members of the Khalsa brotherhood. Women were also initiated into the Khalsa, and given the title of kaur ("princess"). Guru Gobind Singh then addressed the audience -

“From now on, you have become casteless. No ritual, either Hindu or Muslim, will you perform nor will you believe in superstition of any kind, but only in one God who is the master and protector of all, the only creator and destroyer. In your new order, the lowest will rank with the highest and each will be to the other a bhai (brother). No pilgrimages for you any more, nor austerities but the pure life of the household, which you should be ready to sacrifice at the call of Dharma. Women shall be equal of men in every way. No purdah (veil) for them anymore, nor the burning alive of a widow on the pyre of her spouse (sati). He who kills his daughter, the Khalsa shall not deal with him.”
Five K's

Kesh: uncut hair is a symbol of acceptance of your form as God intended it to be, and to give an unmistakable visual identity to the Khalsa.

Kangha: a wooden comb, a symbol of cleanliness to keep one's body and soul clean.

Kara: an iron or steel bracelet worn on the wrist, to remind the Khalsa of their vows and as a mark of iron self-restraint.

Kirpan: a sword to defend oneself and protect the poor, the weak and the oppressed, regardless of religion, race or creed.

Kacchera: shorts, which are riding breeches cut off at the knee, to keep the soldiers of the Khalsa always ready to go into battle on horseback

Kanga, Kara and Kirpan – three of the five Ks

“Smoking being an unclean and injurious habit, you will forswear. You will love the weapons of war, be excellent horsemen, marksmen and wielders of the sword, the discus and the spear. Physical prowess will be as sacred to you as spiritual sensitivity. And, between the Hindus and Muslims, you will act as a bridge, and serve the poor without distinction of caste, colour, country or creed. My Khalsa shall always defend the poor, and 'Deg' - or community kitchen - will be as much an essential part of your order as Teg -the sword. And, from now onwards Sikh males will call themselves 'Singh' and women 'Kaur' and greet each other with
'Waheguruji ka Khalsa, Waheguruji ki fateh (The Khalsa belongs to God; victory belongs to God).”

A result of the Guru's actions is arguably that the strength of Sikhi in the 18th and 19th centuries was based on the third, fourth, and fifth orders of Indian society, even though some of its leaders still came from the Kshatriya varna. An interesting representation of the first amrit ceremony is found in the paintings that show two dead hawks, lying on their backs on the ground, while their killers, two doves, sit upon the bowls of amrit. Symbolically, the Sikhs, the doves, had gained the strength of hawks, the strong, militant people who lived on all sides of them.

Guru Gobind Singh's respect for the Khalsa is best represented in one of his poems:

“All the battles I have won against tyranny
I have fought with the devoted backing of the people;
Through them only have I been able to bestow gifts,
Through their help I have escaped from harm;
The love and generosity of these Sikhs
Have enriched my heart and home.
Through their grace I have attained all learning;
Through their help in battle I have slain all my enemies.
I was born to serve them, through them I reached eminence.
What would I have been without their kind and ready help?
There are millions of insignificant people like me.
True service is the service of these people.
I am not inclined to serve others of higher caste:
Charity will bear fruit in this and the next world,
If given to such worthy people as these;
All other sacrifices are and charities are profitless.
From toe to toe, whatever I call my own,
All I possess and carry, I dedicate to these people.”

Final days

Wazir Khan, the Nawab of Sirhind, felt uneasy about any conciliation between Guru Gobind Singh and Bahadur Shah I. He commissioned two Pathans, Jamshed Khan and Wasil Beg, to assassinate the Guru. The two secretly pursued the Guru and got an opportunity to attack him at Nanded.

According to Sri Gur Sobha by the contemporary writer Senapati, Jamshed Khan stabbed the Guru in the left side below the heart while he was resting in his chamber after the Rehras prayer. Guru Gobind Singh killed the attacker with his Talwar (traditional Sikh curved sword), while the attacker's companion tried to flee but was killed by Sikhs who had rushed in on hearing the noise.

The European surgeon sent by Bahadur Shah stitched the Guru's wound. However, the wound re-opened and caused profuse bleeding, as the Guru tugged at a hard strong bow after a few days. Seeing his end was near, the Guru declared the Guru Granth Sahib as the next Guru of the Sikhs. He then sang his self-composed hymn:

"Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru Maneyo Granth, Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad mein le"

Translation of the above:

"Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns.

The Guru reportedly left the visible body, along with his horse Dilbagh (aka Nila Ghora) on 7 October 1708 at Nanded, before which he had declared the Guru Granth Sahib as his successor.

Mughal accounts of Guru Gobind Singh

Guru Gobind Singh, gave the Sikhs their very distinctive symbols— the uncut hair, the dastar, the pure iron kara, and the sword. After ceaseless battles local landlords allied themselves to the Mughal governor Wazir Khan, who himself requested assistance from the Mughal Emperor Aurangzeb when the local Muslim rulers was consecutively attacked by the Sikh rebels who rose up against the oppression of the state.