Flag of India

Gandhi first proposed a flag to the Indian National Congress in 1921. The flag was designed by Pingali Venkayya, an agriculturist from Machilipatnam. The original design Gandhi was presented with included two colours, red for the Hindus, and green for the Muslims. In the centre was a traditional spinning wheel, symbolising Gandhi's goal of making Indians self-reliant by fabricating their own clothing. The design was then modified to include a white stripe in the centre for other religious communities, and provide a background for the spinning wheel. Subsequently, to avoid sectarian associations with the colour scheme, saffron, white and green were chosen for the three bands, representing courage and sacrifice, peace and truth, and faith and chivalry respectively.
A few days before India became independent on August 1947, the specially constituted Constituent Assembly decided that the flag of India must be acceptable to all parties and communities. A modified version of the Swaraj flag was chosen; the tricolour remained the same saffron, white and green. However, the charkha was replaced by the Ashoka Chakra representing the eternal wheel of law. Sarvepalli Radhakrishnan, who later became India's first Vice President, clarified the adopted flag and described its significance as follows:\

Jana Gana Mana

The text, though Bengali, is highly sanskritized (written in a literary register called Sadhu bhasa). As quasi-Sanskrit text, it is acceptable in many modern Indic languages, but the pronunciation varies considerably across India. This is primarily because most Indic languages are abugidas in that certain unmarked consonants are assumed to have an inherent vowel, but conventions for this differ among the languages of India. The transcription below reflects the Bengali pronunciation, in both the Bengali script and romanization. Jana gaṇa mana adhināyaka jaya he Bhārata bhāgya vidhātā Pañjāba Sindhu Gujarāṭa Marāṭhā Drāviḍa Utkala Vaṅga Vindhya Himāchala Yamunā Gaṅgā Ucchala jaladhi taraṅga Tav śubha nāme jāge Tav śubha āśiṣa māge Gāhe taba jaya gāthā Jana gaṇa maṅgala dāyaka jaya he Bhārata bhāgya vidhāta Jaya he, jaya he, jaya he Jaya jaya jaya, jaya he! Translation into English Thou art the ruler of the minds of all people, Dispenser of India's destiny. Thy name rouses the hearts of Punjab, Sindh, Gujarat and Maratha, Of the Dravida and Orissa and Bengal; It echoes in the hills of the Vindhyas and Himalayas, mingles in the music of Jamuna and Ganges and is chanted by the waves of the Indian Sea. They pray for thy blessings and sing thy praise. The saving of all people waits in thy hand, Thou dispenser of India's destiny. Victory, victory, victory to thee.

Sanskrit-Mother of All Languages

he Sanskrit verbal adjective sáṃskṛta- may be translated as "put together, constructed, well or completely formed; refined, adorned, highly elaborated". It is derived from the root saṃ-skar- "to put together, compose, arrange, prepare",[8] where saṃ- "together" (as English same) and (s)kar- "do, make". The term in the generic meaning of "made ready, prepared, completed, finished" is found in the Rigveda. Also in Vedic Sanskrit, as nominalized neuter saṃskṛtám, it means "preparation, prepared place" and thus "ritual enclosure, place for a sacrifice". As a term for "refined or elaborated speech" the adjective appears only in Epic and Classical Sanskrit, in the Manusmriti and in the Mahabharata. The language referred to as saṃskṛta "the cultured language" has by definition always been a "sacred" and "sophisticated" language, used for religious and learned discourse in ancient India, and contrasted with the languages spoken by the people, prākṛta- "natural, artless, normal, ordinary".

Sanskrit is a member of the Indo-Iranian sub-family of the Indo-European family of languages. Its closest ancient relatives are the Iranian languages Old Persian and Avestan. Within the wider Indo-European language family, Sanskrit shares characteristic sound changes with the Satem languages (particularly the Slavic and Baltic languages), and also with Greek. In order to explain the common features shared by Sanskrit and other Indo-European languages, many scholars have proposed migration hypotheses asserting that the original speakers of what became Sanskrit arrived in what is now India and Pakistan from the north-west some time during the early second millennium BCE. Evidence for such a theory includes the close relationship of the Indo-Iranian tongues with the Baltic and Slavic languages, vocabulary exchange with the non-Indo-European Uralic languages, and the nature of the attested Indo-European words for flora and fauna. The earliest attested Sanskrit texts are Hindu texts of the Rigveda, which date to the mid-to-late second millennium BCE. No written records from such an early period survive. However, scholars are confident that the oral transmission of the texts is reliable: they were ceremonial literature whose correct pronunciation was considered crucial to its religious efficacy. From the Rigveda until the time of Pāṇini (fl. 4th century BCE) the development of the Sanskrit language may be observed in other Vedic texts: the Samaveda, Yajurveda, Atharvaveda, Brahmanas, and Upanishads. During this time, the prestige of the language, its use for sacred purposes, and the importance attached to its correct enunciation all served as powerful conservative forces resisting the normal processes of linguistic change.However, there is a clear, five-level linguistic development of Vedic from the Rigveda to the language of the Upanishads and the earliest Sutras (such as Baudhayana) The oldest surviving Sanskrit grammar is Pāṇini's Aṣṭādhyāyī ("Eight-Chapter Grammar"). It is essentially a prescriptive grammar, i.e., an authority that defines correct Sanskrit, although it contains descriptive parts, mostly to account for some Vedic forms that had become rare in Pāṇini's time. The term "Sanskrit" was not thought of as a specific language set apart from other languages, but rather as a particularly refined or perfected manner of speaking. Knowledge of Sanskrit was a marker of social class and educational attainment in ancient India and the language was taught mainly to members of the higher castes, through close analysis of Sanskrit grammarians such as Pāṇini. Sanskrit, as the learned language of Ancient India, thus existed alongside the Prakrits (vernaculars), also called Middle Indic dialects, and eventually into the contemporary modern Indo-Aryan languages. VEDIC SANSKRIT

Sanskrit, as defined by Pāṇini, had evolved out of the earlier "Vedic" form. The beginning of Vedic Sanskrit can be traced as early as 1500-1200 BCE (for Rg-vedic and Indo-Aryan superstrate in Mitanni). Scholars often distinguish Vedic Sanskrit and Classical or "Pāṇinian" Sanskrit as separate 'dialects'. Though they are quite similar, they differ in a number of essential points of phonology, vocabulary, grammar and syntax. Vedic Sanskrit is the language of the Vedas, a large collection of hymns, incantations (Samhitas), theological and religio-philosophical discussions in the Brahmanas and Upanishads. Modern linguists consider the metrical hymns of the Rigveda Samhita to be the earliest, composed by many authors over several centuries of oral tradition. The end of the Vedic period is marked by the composition of the Upanishads, which form the concluding part of the Vedic corpus in the traditional view; however the early Sutras are Vedic, too, both in language and content. Around the mid 1st millennium BCE, Vedic Sanskrit began the transition from a first language to a second language of religion and learning.

Arundhati Roy

Arundhati Roy was born in Shillong, Meghalaya, India, to Ranjit Roy, a Bengali Hindu tea planter and Mary Roy, a Malayali Syrian Christian women's rights activist.
She spent her childhood in Aymanam in Kerala, and went to school at Corpus Christi, Kottayam, followed by the Lawrence School, Lovedale, in Nilgiris, Tamil Nadu. She then studied architecture at the School of Planning and Architecture, New Delhi, where she met her first husband, architect Gerard da Cunha.
Roy met her second husband, filmmaker Pradip Krishen, in 1984, and played a village girl in his award-winning movie Massey Sahib. Until made financially stable by the success of her novel The God of Small Things, she worked various jobs, including running aerobics classes at five-star hotels in New Delhi. Roy is a cousin of prominent media personality Prannoy Roy, the head of the leading Indian TV media group NDTV,. She lives in New Delhi. Roy worked for television and movies. She wrote the screenplays for In Which Annie Gives It Those Ones (1989), a movie based on her experiences as a student of architecture, directed by her current husband, and Electric Moon (1992); she also appeared as a performer in the first. Roy attracted attention in 1994, when she criticised Shekhar Kapur's film Bandit Queen, based on the life of Phoolan Devi. In her film review titled, 'The Great Indian Rape Trick', she questioned the right to "restage the rape of a living woman without her permission," and charged Kapur with exploiting Devi and misrepresenting both her life and its meaning.The publication of The God of Small Things catapulted Roy to instant international fame. It received the 1997 Booker Prize for Fiction and was listed as one of the New York Times Notable Books of the Year for 1997

Tansen "A Musical Genies"

Tansen, the magical musician, was one of the 'Navratna' (nine gems) at the court of the Mughal Emperor Akbar. He was born in Gwalior as a son of Mukund Misra, who was a poet. As a young child he learnt music from the legendary teacher of his time, Haridas Swami. He first served as a court musician of the King Ramchandra of Mewa and then of the emperor Akbar. He was conferred the title of Miyan, by emperor Akbar and since came to be knonw as Miyan Tansen.Though born in a Hindu family Tansen embraced Islam in his later life.

He is said to have no equals in music and it is believed that he had performed miracles through his music. He is supposed to had the ability of creating rain by singing rag Megh Malhar and creating fire by singing t rag Deepak. He is the composer of many ragas such as Durbari Kanada, Miyan Ki Todi, Miyan Ki Malhar and Miyan Ki Sarang. The famous Dhrupad style of singing is believed to be started by Tansen and his teacher Swami Haridas. He wrote two important documents on music namely Sangeeta Sara and Rajmala. He was a mystic musician.

His tomb is in Gwalior near the tomb of Saint Hazrat Ghaus whose teaching influenced him to convert to Islam. There is a tamarind tree near Tansen's tomb, believed to be as old as the tomb. According to a legend a person who chews the leaves of this tamarind tree is blessed with the great musical qualities. The descendants of Tansen are referred to as the 'Senia Gharana'.

The legendary musical prowess of Tansen surpasses all other legends in Indian music. In terms of influence, he can be compared only to the prolific sufi composer Amir Khusro (1253–1325), or to bhakti tradition composers such as Swami Haridas.
Several of his raga compositions have become mainstays of the Hindustani tradition, and these are often prefaced with Miyan ki ("of the Miyan"), e.g. Miyan ki Todi, Miyan ki Malhar, Miyan ki Mand, Miyan ka Sarang; in addition he is the creator of major ragas like Darbari Kanada, Darbari Todi, and Rageshwari.
Tansen also authored Sangeeta Sara and Rajmala which constitute important documents on music.

Raja Ravi Varma "An Indian Painter"

Raja Ravi Varma was born as Ravi Varma Koil Thampuran of Kilimanoor palace (near Thiruvanathapuram) in the erstwhile princely state of Travancore (Thiruvithankur) in Kerala. His father Ezhumavail Neelakanthan Bhattatiripad was an accomplished scholar, and his mother Umayamba Thampuratti (d. 1886) was a poet and writer whose work Parvati Swayamvaram was published by Raja Ravi Varma after her death. His siblings were C. Goda Varma (b. 1854), C. Raja Raja Varma (b. 1860) and Mangala Bayi Thampuratti, who was also a painter.
At a young age he secured the patronage of HH Maharajah Ayilyam Thirunal of Travancore (a relative) and began formal training thereafter. He was trained in water painting by Rama Swami Naidu and later in oil painting by Dutch portraitist Theodor Jenson.Raja Ravi Varma received widespread acclaim after he won an award for an exhibition of his paintings at Vienna in 1873. Raja Ravi Varma's paintings were also sent to the World's Columbian Exposition held in Chicago in 1893 and he was awarded two gold medals.
He travelled throughout India in search of subjects. He often modeled Hindu Goddesses on South Indian women, whom he considered beautiful. Ravi Varma is particularly noted for his paintings depicting episodes from the story of Dushyanta and Shakuntala, and Nala and Damayanti, from the Mahabharata. Ravi Varma's representation of mythological characters has become a part of the Indian imagination of the epics. He is often criticized for being too showy and sentimental in his style. However his work remains very popular in India. His many fabulous paintings are available at Laxmi Vilas Palace of Vadodara.In 1904 Viceroy Lord Curzon, on behalf of the King Emperor bestowed upon Raja Ravi Varma the Kaiser-i-Hind Gold Medal. At this time his name was mentioned as "Raja Ravi Varma" for the first time, raising objections from Maharajah Moolam Thirunal of Travancore and beides, as per the Marumakkathayam tradition, the name of the maternal uncle (Raja Raja Varma) was prefixed to the name. Thereafter he was always referred to as Raja Ravi Varma

Raja Ravi Varma was married to Pururuttathi Nal Bhageerathi Amma Thampuran (Kochu Pangi) of the Royal House of Mavelikara and they had two sons and three daughters.
Their eldest son, Kerala Varma, born in 1876 went missing in 1912 and was never heard of again. Their second son was Rama Varma (b.1879), an artist who studied at the JJ School of Arts, Mumbai, married to Srimathi Gowri Kunjamma, sister of Dewan PGN Unnithan.
Raja Ravi Varma's elder daughter, Ayilyam Nal Mahaprabha Thampuran, appears in two of his prominent paintings and was mother of Maharani Sethu Lakshmi Bayi of Travancore. He had another daughter, Thiruvadira Nal Kochukunji Thampuran, grandmother of Chithira Thirunal Balarama Varma Maharajah. His third daughter, born in 1882, was Ayilyam Nal Cheria Kochamma Thampuran.

List of major works'

Village Belle
Lady Lost in Thought
Damayanti Talking to a Swan
The Orchestra
Arjuna and Subhadra
The heartbroken
Swarbat Player
Shakuntala
Lord Krishna as Ambassador
Jatayu, a bird devotee of Lord Rama is mauled by Ravana
Victory of Indrajit
A Family of Beggars
A Lady Playing Swarbat
Lady Giving Alms at the Temple
Lord Rama Conquers Varuna
Nair Woman
Romancing Couple
Draupadi Dreading to Meet Kichaka
Shantanu and Matsyagandha
Shakuntala Composing a Love Letter to King Dushyanta
Girl in Sage Kanwa's Hermitage (Rishi-Kanya)

Narayana Guru -A Social Reformer

One Caste One Religion, One God for Man

Narayana Guru was born on August 22, 1856, in the village of Chempazhanthi near Thiruvananthapuram, the son of Madan Asan, a farmer, and Kutti Amma. The boy was dotingly called Nanu. Madan was also a teacher ("Asan") who was learned in Sanskrit and proficient in Astrology and Ayurveda. He had three sisters. As a boy, Nānu would listen to his father with keen interest when he narrated stories from the Ramayana and the Mahabharata to the simple folks of his village. Nānu was initiated into the traditional formal education Ezhuthinirithal by Chempazhanthi Pillai, a local schoolmaster and a village officer. Besides schooling, young Nānu continued to be educated at home, under the guidance of both his father and uncle Krishnan Vaidyan who was a reputed Ayurvedic physician and a Sanskrit scholar, where he was taught the basics of the Tamil and Sanskrit languages and traditional subjects such as Siddharupam, Bālaprobhodhanam and Amarakosam.
As a child, Nanu was very reticent and was intensely drawn to worship at the local temple. He would criticise his own relatives for social discrimination and the apartheid-like practice of segregating children from, supposedly, lower castes. He preferred solitude and would be found immersed in meditation for hours on end. He showed strong affinity for poetics and reasoning, composing hymns and singing them in praise of God. He lost his mother when he was 15. Nānu spent the most part of his early youth assisting his father in tutoring, and his uncle in the practice of Ayurveda, while devoting the rest of his time for devotional practices at the temples nearby.
Guru became seriously ill in September 1928. He remained bedridden for some time

Bhagat Singh

Bhagat Singh was born into a Sandhu Jatt family to Sardar Kishan Singh Sandhu and Sardarni Vidyavati Kaur in a village in the Lyallpur district of Punjab in modern-day Pakistan. Lyallpur is now know as Faisalabad. His ancestral village is the Khatkar Kalan village near Banga town in Nawanshahr District of Punjab.The District has recently been renamed as Shaheed Bhagat Singh Nagar. Singh's given name of Bhagat means "devotee", and he was nicknamed "Bhaganwala" by his grandmother, meaning "The lucky one". He came from a patriotic Jatt Sikh family, some of whom had participated in movements supporting the independence of India and others who had served in Maharaja Ranjit Singh's army. His grandfather, Arjun Singh, was a follower of Swami Dayananda Saraswati's Hindu reformist movement, Arya Samaj, which would carry a heavy influence on Singh. His uncles, Ajit Singh and Swaran Singh, as well as his father were members of the Ghadar Party, led by Kartar Singh Sarabha Grewal and Har Dayal. Ajit Singh was forced to flee to Persia because of pending cases against him while Swaran Singh died in 1910 at his home after releasing from Borstle Jail, Lahore.
Unlike many Sikhs his age, Singh did not attend Khalsa High School in Lahore, because his grandfather did not approve of the school officials' loyalism to the British authorities. Instead, his father enrolled him in Dayanand Anglo Vedic High School, an Arya Samajist school. At age 13, Singh began to follow Mahatma Gandhi's Non-Cooperation Movement. At this point he had openly defied the British and had followed Gandhi's wishes by burning his government-school books and any British-imported clothing. Following Gandhi's withdrawal of the movement after the violent murders of policemen by villagers from Chauri Chaura, Uttar Pradesh, Singh, disgruntled with Gandhi's nonviolence action, joined the Young Revolutionary Movement and began advocating a violent movement against the British.
In 1923, Bhagat famously won an essay competition set by the Punjab Hindi Sahitya Sammelan. This grabbed the attention of members of the Punjab Hindi Sahitya Sammelan including its General Secretary Professor Bhim Sen Vidyalankar. At this age, he quoted famous Punjabi literature and discussed the Problems of the Punjab. He read a lot of poetry and literature which was written by Punjabi writers and his favourite poet was Allama Iqbal from Sialkot.
In his teenage years, Bhagat Singh started studying at the National College in Lahore, but ran away from home to escape early marriage, and became a member of the organisation Naujawan Bharat Sabha ("Youth Society of India"). In the Naujawan Bharat Sabha, Singh and his fellow revolutionaries grew popular amongst the youth. He also joined the Hindustan Republican Association through introduction by history teacher, Professor Vidyalankar, which had prominent leaders like Ram Prasad Bismil, Chandrashekhar Azad and Ashfaqulla Khan. It is believed that he went to Kanpur to attempt free Kakori train robbery prisoners from the jail, but returned to Lahore for unknown reasons. On the day of Dasara in October 1926, a bomb was blasted in Lahore, and Bhagat Singh was arrested for his alleged involvement in this Dasara Bomb Case in 29 May 1927,and was released on a bail of Rs.60,000 after about five weeks of his arrest. He wrote for and edited Urdu and Punjabi newspapers published from Amritsar. In September 1928, a meeting of various revolutionaries from across India was called at Delhi under the banner of the Kirti Kissan Party. Bhagat Singh was the secretary of the meet. His later revolutionary activities were carried out as a leader of this association.

Mohandas Karamchand Gandhi

Mohandas Karamchand Gandhi was born on 2 October 1869 in Porbandar, a coastal town which was then part of the Bombay Presidency, British India. He was born in his ancestral home, now known as Kirti Mandir, Porbandar. His father, Karamchand Gandhi (1822–1885), who belonged to the Hindu Modh community, served as the diwan (a high official) of Porbander state, a small princely state in the Kathiawar Agency of British India. His grandfather was Uttamchand Gandhi, fondly called Utta Gandhi. His mother, Putlibai, who came from the Hindu Pranami Vaishnava community, was Karamchand's fourth wife, the first three wives having apparently died in childbirth. Growing up with a devout mother and the Jain traditions of the region, the young Mohandas absorbed early the influences that would play an important role in his adult life; these included compassion for sentient beings, vegetarianism, fasting for self-purification, and mutual tolerance among individuals of different creeds.
In South Africa, Gandhi faced the discrimination directed at Indians. He was thrown off a train at Pietermaritzburg after refusing to move from the first-class to a third-class coach while holding a valid first-class ticket. Travelling farther on by stagecoach, he was beaten by a driver for refusing to move to make room for a European passenger. He suffered other hardships on the journey as well, including being barred from several hotels. In another incident, the magistrate of a Durban court ordered Gandhi to remove his turban, which he refused to do. These events were a turning point in Gandhi's life: they shaped his social activism and awakened him to social injustice. After witnessing racism, prejudice and injustice against Indians in South Africa, Gandhi began to question his place in society and his people's standing in the British Empire.
On 30 January 1948, Gandhi was shot while he was walking to a platform from which he was to address a prayer meeting. The assassin, Nathuram Godse, was a Hindu nationalist with links to the extremist Hindu Mahasabha, who held Gandhi responsible for weakening India by insisting upon a payment to Pakistan

Truth & Satyagraha


"God is truth. The way to truth lies through ahimsa (non-violence)" – Sabarmati 13 March 1927
Gandhi dedicated his life to the wider purpose of discovering truth, or Satya. He tried to achieve this by learning from his own mistakes and conducting experiments on himself. He called his autobiography The Story of My Experiments with Truth.
Gandhi stated that the most important battle to fight was overcoming his own demons, fears, and insecurities. Gandhi summarised his beliefs first when he said "God is Truth". He would later change this statement to "Truth is God". Thus, Satya (Truth) in Gandhi's philosophy is "God".

Nonviolence
Although Gandhi was not the originator of the principle of non-violence, he was the first to apply it in the political field on a large scale

Kailas

Kailas is considered a sacred place in four religions: Bön, Buddhism, Hinduism, Jainism.
According to Hinduism, Lord Shiva, the destroyer of evil and sorrow, resides at the summit of a legendary mountain named Kailāsa, where he sits in a state of perpetual meditation along with his wife Pārvatī.
According to Charles Allen, one description in the Vishnu Purana of the mountain states that its four faces are made of crystal, ruby, gold, and lapis lazuli. It is a pillar of the world and is located at the heart of six mountain ranges symbolizing a lotus.
The largest and most important rock-cut temple, Kailash Temple at Ellora, Maharashtra is named after Mount Kailash. Many of its sculptures and reliefs depict episodes relating to Lord Shiva and Maa Parvati, including Ravana's tale. (Ravana was a devotee of Lord Shiva. Ramayana does not document Ravana shaking the mountain.) Ravana's mother had fallen ill. As they were great Lord Shiva devotees, he had attempted to carry the temple on his back to bring it closer to his mother. Shiva, being stunned by his boldness, had blessed him with immortality as Ravana had passed Lord Shiva's test of devotion.

In Jainism, Kailash is also known as Mount Ashtapada and is the site where the first Jain Tirthankara, Rishabhadeva, attained Nirvana/moksa(liberation).[The authenticity of Mount Kailash being Mount Ashtapada is highly debated]

Tantric Buddhists believe that Mount Kailash is the home of the Buddha Demchok (also known as Demchog or Chakrasamvara), who represents supreme bliss.
There are numerous sites in the region associated with Guru Rinpoche (Padmasambhava), whose tantric practices in holy sites around Tibet are credited with finally establishing Buddhism as the main religion of the country in the 7th-8th century CE.
It is said that Milarepa (c. 1052-c. 1135 CE), champion of Tantric Buddhism, arrived in Tibet to challenge Naro Bön-chung, champion of the Bön religion of Tibet. The two magicians engaged in a terrifying sorcerers' battle, but neither was able to gain a decisive advantage. Finally, it was agreed that whoever could reach the summit of Kailash most rapidly would be the victor. While Naro Bön-chung sat on a magic drum and soared up the slope, Milarepa's followers were dumbfounded to see him sitting still and meditating. Yet when Naro Bön-chung was nearly at the top, Milarepa suddenly moved into action and overtook him by riding on the rays of the sun, thus winning the contest. He did, however, fling a handful of snow on to the top of a nearby mountain, since known as Bönri, bequeathing it to the Bönpo and thereby ensuring continued Bönpo connections with the region.

Meenakshi Amman Temple{India}

To answer the prayers of the second Pandya king Malayadwaja Pandya and his wife Kanchanamalai, Goddess Parvati appeared out of the Holy Fire of the Putra Kameshti Yagna performed by the king. According to another legend, the goddess herself had given a boon to Kanchanamalai in one of her previous births that she will have the privilege of mothering the goddess. This girl, who came out of the holy fire had three breasts, to the king's shock. A voice from the heavens told him not to worry and added that the third breast would vanish as soon as the girl meets her future husband. The happy king named the girl as 'Tadaatagai' and brought her up. The girl did not have any realization of her birth and she grew up as a normal human girl. Being the heir to the throne after Malayadwaja, Tadaatagai was trained carefully in all the 64 sastras (fields of sciences), which includes warfare, too.
As the time came when Tadaatagai should be coronated, according to the customs, she had to wage war on the three worlds across eight directions (Digvijayam). After conquering Satyaloka (Lord Brahma's Abode), Vaikuntha (Lord Vishnu's Abode) and Amaravati (the Divine Abode of the Devas), she advanced to Kailasha (Lord Siva's Abode). She very easily defeated the Bhoota ganas and Nandhi (the celestial bull of Lord Siva) and headed to attack and conquer Siva. No sooner than she looked at Lord Siva, she was unable to fight and bowed her head down due to shyness; the third breast vanished immediately.. Tadaatagai realized the reason and understood that Lord Siva is her destined husband. She also realized that she was the incarnation of Goddess Parvati. Both Lord Siva and Tadaathagai return to Madurai and the king arranged the coronation ceremony of his daughter, followed by her marriage with Lord Siva, the next day.
The marriage was supposed to be the biggest event on earth, with the whole earth gathering near Madurai. Vishnu, the brother of Meenakshi, was traveling to preside over the marriage from his holy abode at Vaikuntam. Due to a divine play, he was tricked by God Indra and delayed on the way. Meanwhile, the marriage was presided over by a local god from Thirupparankundram Pavalaakanivaai Perumal. This is celebrated annually as 'Chitirai Thiruvizha' in Madurai. During the period of Nayakar rule in Madurai, the ruler Thirumalai Nayakar then linked the 'Azhakar Thiruvizha' and the 'Meenakshi Wedding'. Hence born the 'Azhaghar Thiruvizha' or 'Chithirai Thiruvizha'.
The famous Hindu saint of Shaiva philosophy, mentioned this temple as early as the 7th century, and described the Lord as Aalavai Iraivan. The temple was believed to have been sacked by the infamous Muslim invader Malik Kafur in 1310 and all the ancient elements were destroyed. The initiative to rebuild the structure was taken by first Nayak King of Madurai Viswanatha Nayak (1559-1600 A.D.) under the supervision of Ariyanatha Mudaliar, the Prime Minister of the Nayak Dynasty and the founder of the Poligar System. Then came the most valuable contributions of King Thirumalai Nayak circa 1623 to 1659. He took considerable interest in erecting many Complexes (Veeravasantharayar Mandapam) inside and outside the temple and he built Vasantha Mandapa for celebrating vasanthorsavam and Kilikoottu Mandapam, corridors of Teppakulam etc., was built by Rani Mangammal. Meenakshi Nayakar Mandapam was built by Rani Meenakshi.The most important festival associated with the temple is the Meenakshi Thirukalyanam (The divine marriage of Meenkashi) that is celebrated in April every year.
The temple structure

The temple is the geographic and ritual center of the ancient city of Madurai. The temple walls, streets and finally the city walls (ancient) were built around the temple in concentric squares. Ancient Tamil classics mention that the temple was the center of the city and the streets happened to be radiating out like the lotus and its petals. It is one of the few temples in Tamil Nadu to have four entrances facing four directions.
The complex is in around 45 acres (180,000 m2) and the temple is a massive structure measuring 254 by 237 meters. The temple is surrounded by 12 towers, the tallest of which, the famous Southern tower, rises to over 170 ft (52 m) high.

Swastika

Equilateral cross with its arms bent at right angles, in either right-facing (卐) form or its mirrored left-facing (卍) form. Earliest archaeological evidence of swastika-shaped ornaments dates back to the Indus Valley Civilization of Ancient India as well as Classical Antiquity. Swastikas have also been used in other various ancient civilizations around the world. It remains widely used in Indian Religions, specifically in Hinduism, Buddhism and Jainism, primarily as a sacred symbol of good luck.a brief surge of popularity in Western culture, the swastika was adopted as a symbol of the Nazi Party of Germany in 1920.The word swastika came from the Sanskrit word svastika, meaning any lucky or auspicious object, and in particular a mark made on persons and things to denote good luck. It is composed of su- meaning "good, well" and asti "to be" svasti thus means "well-being." Geometrically, the swastika can be regarded as an irregular icosagon or 20-sided polygon. The proportions of the Nazi swastika were fixed based on a 5 × 5 diagonal grid.The swastika is a historical sacred symbol in Indian religions. It first appears in the archaeological record here around 2500 BC in the Indus Valley Civilization. It rose to importance in Buddhism during the Mauryan Empire and in Hinduism with the decline of Buddhism in India during the Gupta Empire. With the spread of Buddhism, the Buddhist swastika reached Tibet and China. The symbol was also introduced to Balinese Hinduism by Hindu kings. The use of the swastika by the Bön faith of Tibet, as well as later syncretic religions, such as Cao Dai of Vietnam and Falun Gong of China, can also be traced to Buddhist influence.The swastika is one of the 108 symbols of Hindu deity Vishnu and represents the Sun's rays, upon which life depends.

A Hindu temple dedicated to Lord Vishnu located in Thiruvananthapuram, India. The shrine is currently run by a trust headed by the royal family of Travancore.constructed in the Dravidian style of architecture.225 M.E. (1050 C.E.) the Padmanabhaswamy Temple and its property were controlled by Thiruvanandapuram Sabha and later by Ettara Yogam with the assistance of Ettuveetil Pillamar. The Pushpanjali Swamiyars of Sri Padmanabhaswamy Temple preside over the meetings of Thiruvanandapuram Sabha and Ettara Yogam. In the past, the Swamiyars of Naduvil Madhom were appointed as Pushpanjali Swamiyars by the Crown Prince of Travancore, Thrippappoor Mootha Thiruvadi, with the concurrence of Ettara Yogam.
In the first half of the 18th century, in line with matrilineal customs, King Anizham Thirunal Marthanda Varma age 23, succeeded his uncle, King Rama Varma. He successfully suppressed the 700-year stranglehold of the Ettuveetil Pillais and his cousins following the discovery of conspiracies in which the lords were involved in against the Royal House of Travancore. The last major renovation of the Padmanabhaswamy temple commenced immediately after Anizham Thirunal's accession to the musnud and the idol was reconsecrated in 906 M.E. (1731 C.E.). On 17 January 1750 C.E., Anizham Thirunal "surrendered" the kingdom of Travancore to Sree Padmanabha Swamy, the deity at the temple, and pledged that he and his descendants would be vassals or agents of the deity who would serve the kingdom as Padmanabha Dasa. Since then, the name of every Travancore king was preceded by the title Padmanabha Dasa; the female members of the royal family were called Padmanabha Sevinis. The donation of the kingdom to Sree Padmanabhaswamy was known as Thrippadi-danam. The final wishes of Anizham Thirunal on his passing at the age of 53 clearly delineated the historical relationship between the Maharajah and the temple: "That no deviation whatsoever should be made in regard to the dedication of the kingdom to Sree Padmanabhaswamy and that all future territorial acquisitions should be made over to the Devaswom."
It has solidified the status of the Padmanabhaswamy temple as one of the wealthiest temples in India.A detailed inventory of the temple assets, consisting of gold, jewels, and other valuables was made. Several 18th century Napoleonic era coins were found, as well as a three-and-a-half feet tall gold idol of Mahavishnu studded with rubies and emeralds, and ceremonial attire for adorning the deity in the form of 16-part gold anki weighing almost 30 kilograms (66 lb) together with gold coconut shells, one studded with rubies and emeralds. the estimated value of the monumental items is close to 1.2 trillion (US$26.76 billion), making it the richest temple in the world. If the antique value is taken into account, these assets could be worth ten times the current market price

Shah Jahan, emperor during the Mughal empire's period of greatest prosperity, was grief-stricken when his third wife, Mumtaz Mahal, died during the birth of their 14th child, Gauhara Begum
The Taj Mahal incorporates and expands on design traditions of Persian architecture and earlier Mughal architecture. Specific inspiration came from successful Timurid and Mughal buildings including; the Gur-e Amir (the tomb of Timur, progenitor of the Mughal dynasty, in Samarkand),Humayun's Tomb, Itmad-Ud-Daulah's Tomb (sometimes called the Baby Taj), and Shah Jahan's own Jama Masjid in Delhi. While earlier Mughal buildings were primarily constructed of red sandstone, Shah Jahan promoted the use of white marble inlaid with semi-precious stones, and buildings under his patronage reached new levels of refinement.

Official Google Reader Blog: Updates to the Google Reader app for Android

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Kerala A Pre History

Evidence of Kerala's early human occupation includes Dolmens of the Neolithic era, in the Marayur area. They are locally known as "muniyara", derived from muni (hermit or sage, and ara (dolmen).
Rock-engravings in the Edakkal Caves (in Wayanad) are thought to date from the early to Late Neolithic eras around 5000 B.C.The use of a specific Indus script pictogram in these caves suggests some relationship with the Indus Valley Civilization during the late Bronze Age and early Iron age.Kerala was a major spice-exporter as early as 3,000 BCE, according to Sumerian Records.Kerala and Tamil Nadu once shared a common language and culture, within an area known as Tamilakam. In the 1st century BCE, Tamil-speaking Dravidian Villavars[clarification needed] established the Chera Dynasty that ruled northern Kerala from a capital at Vanchi. Southern Kerala was ruled by the Pandyan Kingdom.Chera Kingdom was established c. 800–1102, with the help of Arab spice merchants. This is also called the Kulasekhara dynasty, as it was founded by Kulasekhara Varman, a Vaishnavaite saint.The Kulasekhara dynasty came to an end by twelfth century, weakened by the invasions of Pandyas and Cholas. In the absence of a strong central power, the state fractured into small principalities governed by Nair Cheftains. From these, the kingdoms of Kochi, Venad, Kolathiri and Kozhikode Samuthiri emerged.
he oldest of the surviving Hindu Puranas, the Matsya Purana, sets the story of the first of the incarnations of Lord Vishnu, the Matsya Avatar, and King Manu (King Satyavrata, mankind's ancestor), among Kerala's Malaya Mountains.
The earliest Sanskrit text to mention Kerala by name is the Aitareya Aranyaka.

Dravidian culture

The culture of the Dravidian peoples has historically been influenced by that of North India (especially by Hinduism), but also by that of Europe, especially Early Modern Europe during colonialisation.The identity of Ancient Dravidians is a matter of much debate. It has been challenged and contested by some as a conspiracy by colonialists to 'divide-and-conquer' South Asia.yet to others the Dravidians were the originators of the Harappan civilisation.Men traditionally wore types of dhoti like lungi and mundu. The style of draping has changed and simplified over the years. Dravidian women wore some of the finest silk clothing of their times. Young Dravidian women wear different clothing to married women who wear saris to show they are unmarried.
n ancient Dravidian culture hair was regarded as the source of great force, intimately tied to powers of sexuality, aggression, and supernatural energies.[5] Much like their East-Asian counterparts, ancient Dravidian men wore their hairs into top knots and adorned them with flowers and ornaments.The style of top knot and ornaments worn varied with social status. The concept of this may be as early as the Indus Valley Civilization as featured in the Pashupati seal. Unlike other gods, Shiva is known for his top-knotted hair, hinting at his Dravidian origins. Following this, even today, rishis all over India wear top-knots as a symbol of divinity and authority.
Kalamezhuthu was an ancient Dravidian art form connected with religious rituals.
Many of the folk dances of modern South India were derived from rituals of Ancient DravidiansKanyarkali
Koothu
Kummi
Theyyam
Yakshagana

Indian cultures

ndia's languages, religions, dance, music, architecture, food and customs differ from place to place within the country.Regarded by many historians as the "oldest living civilization of Earth", the Indian tradition dates back to 8000 BC. elements of India's diverse culture is yoga,Ayurveda. India is the birth place of Hinduism, Buddhism, Jainism and Sikhism.India is one of the most religiously diverse nations in the world, with some of the most deeply religious societies and cultures.The religion of 80% of the people is Hinduism. Islam is practiced by around 13% of all Indians.traditional Indian culture is defined by a relatively strict social hierarchy.arranged marriages have been the tradition in Indian society though men and women have always had the choice of who they want to marry. Even today, the vast majority of Indians have their marriages planned by their parents and other respected family-members, with the consent of the bride and groom. Arranged matches are made after taking into account factors such as age, height, personal values and tastes, the backgrounds of their families (wealth, social standing), their castes and the astrological compatibility of the couples' horoscopes.Generally this is done to reduce culture shock for the bride and groom as most families are extended families.India, being a multi-cultural and multi-religious society, celebrates holidays and festivals of various religions.In Hinduism, the cow is regarded as a symbol of ahimsa (non-violence), mother goddess and bringer of good fortune and wealth. For this reason, cows are revered in Hindu culture and feeding a cow is seen as an act of worship.The cuisine in India is classified into three major categories. Sattva, Rajas, and Tamas. Satva which stand for balance, Rajas stands for passion, and Tamas stands for indulgence. Food is consumed according to the lifestyle of the person.Traditional clothing in India greatly varies across different parts of the country and is influenced immensely by local culture, geography and climate. Popular styles of dress include draped garments such as sari for women and dhoti or lungi for men; in addition, stitched clothes such as churidar for women and kurta-pyjama and European-style trousers and shirts for men