1

1
 GREAT PERSONALITIES OF BHARAT
(From Ekatmatastotra)

Preface 7

Matrudevata 7
Arundhati 7
Anasuya 8
Savitri 9
Janaki 11
Sati 12
Draupadi 13
Kannagi 13
Gargi 14
MeeraBai (1498-1546) 15
Durgavati(1524 - 1564) 16
Rani LakshmiBai (1828-1858) 16
AHALYABAI HOLKAR (1725-1795) 17
Keladi Chennamma (NA - 1696) 18
Rudrama-Amba 19
Nivedita (1867- 1911) 20
Sarada Devi (1853 - 1920) 21

Pauranic Mahapurush 22
ShriRam 22
Bharata 23
Shri Krishna 24
Bhishma 26
Dharmaraja Yudhisthira 27
Arjuna 27
Markandeya 29

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 Harishchandra 30
Prahlad 31
Narada Muni 32
Dhruva 32
Hanuman 33
King Janaka 34
Rishi Vyasa 35
Rishi Vasistha 35
Rishi Shuka 36
King Bali 37
Rishi Dadhichi 38
Vishwakarma 38
Pruthu 39
Maharishi Valmiki 40
Bhargava – Parshuram 40
Bhagiratha 41
Eklavya 42
Manu 43
Dhanvantari 44
Chakravarti Shibi 44
King Rantideva 45

Saints, religious founders and artists 46

Buddha 46
Jinendras – Tirthankars 47
Gorakshanath 47
Panini 48
Patanjali 49
Shankaracharya 50
Madhvacharya 51
Nimbarkacharya 51
Shri Ramanujacharya 52
Shri Vallbhacharya 53

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 Jhulelal 54
Chaitanya Mahaprabhu 54
Tiruvalluravar 55
Nayanmars 56
Alvar 56
Kamba 57
Basaveshwara 57
Maharshi Deval 58
Ravidas 58
Kabirdas 59
Gurunanak 60
Narasi Mehta 61
Tulasidas 61
Guru Gobind Singh 62
Shankardev 62
Brothers Sayanacharya and Madhvacharya 63
Sant Gyaneshwar 64
Saint Tukaram 65
Samartha Ramdas 65
Purandaradasa 66
Birsa Munda 67
Swami Sahajananda 68
Swami Ramananda 68
Bharat muni 69
Poet Kalidasa 70
Sri Bhojaraja 70
Jakana 71
Poet Surdas 72
Bhakta Thyagaraja 72
Poet Rasakhan 73
Painter Ravi Varma 73
Musician Bhatkhande 74

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 King Bhagya Chandra 75
Rishi Agastya 76
Kambu 77
Kaundinya 77
King Rajendra Chola 78
Ashoka the Great 78
Pushyamitra SHunga 79
King Kharavela 80
Chanakya 80
Chandragupta 81
Vikramaditya 82
Shalivahana 82
Samudragupta 83
Harshavardhana 84
King Shailendra 84
Bappa Raval 85
Lachit Borfukan 85
Bhaskar Verma 86
Yashodharma 86
Sri Krishnadevaraya 87
Lalitaditya 88
Musunuri Nayakas 88
Maharana Pratap 89
Shivaji 90
Maharaja Ranjit Singh 91

Scientists 91
Kapila Muni 91
Kanada Muni 92
Sushruta 92
Charaka 93
Bhaskaracharya 94
Varahamihira 95

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 Nagarjuna 95
Bharadwaja 96
Arya Bhatta 96
Jagdish Chandra Basu 97
Sir C.V. Raman 98
Ramanujam 98

Social and Religious reformers 99

Sri Rama Krishna Paramhansa 99
Swami Dayananda 100
Rabindra Nath Tagore 100
Raja Ram Mohan Rai 101
Swami Rama Tirtha 102
Maharishi Aurobindo 103
Swami Vivekananda 103
Dada Bhai Nauroji 105
Gopabandhu Das 105
Bala Gangadhar Tilak 106
Mahatma Gandhi 107
Ramana Maharshi 107
Madan Mohan Malviya 108
Subrahmaniya Bharati 109
Netaji Subhash Chandra Bose 109
Swami Pranavaananda 110
Vinayak Damodar Savarkar 111
Thakkar bapa 112
Bhimrao Ambedkar 112
Mahatma Jyotirao Phule 113
Narayana Guru 114
Dr. Keshav Baliram Hedgewar 115
Sri Madhav Sadashiv Golwalkar 116

Conclusion: 118

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1 PREFACE

Ideals or representatives of Sanatana (everlasting) Dharma and all-encompassing unity of

Bharatavarsha are very nicely and intricately woven in the Ekatmatastotra. With the sole aim of
emphasizing and imbinging underlying unity (not uniformity) inherent in Sanatana Dharma, selective
names representing this great civilization are included in this stotra.
Inspired from the age-old Hindu tradition of morning remembrance (pratha-smaran), Shri Babasaheb
Aapte created the first pratha-smaran of 45 shlokas. After around 25 years a second truncated
version of 33 shlokas was released retaining time relevant shlokas and with the intention that it could
be chanted anytime in a day.
The 33 shlokas can be categorized into following sections:
1. Mangala-charan –
2. Tribute to Bharatmata
3. Major Mountains
4. Major Rivers
5. Famous and historical cities
6. Scriptures
7. Motherly figures
8. Personalities from puranas
9. Saints, great personalities, religious founders, philosophers, singers and artists
10. Valorous personalities
11. Famous Scientists
12. Great personalities from contemporary times
13. Fala-shruti
This Great Bharata-varsha has been bestowed with many many Great personalities. Adding names of
all of those was practically impossible. Hence sometimes collective reference or sometimes only a
renowned representative personality is included. Just by uttering the names of these great
personalities who are the epitome of great virtues, fills one’s heart with a sense of patriotism, unity
and self-pride.

2 MATRUDEVATA

2.1 ARUNDHATI

Arundhati, wife of great Rishi Vasistha, was a perfect wife who sincerely served her husband and
supported him in both happiness and sorrow. She is identified with the morning star and also with
the star Alcor which forms a double star with Mizar (identified as Vashista Maharshi) in Ursa Major.

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She is accorded the same status as the seven seers (Saptarshi: Atri, Kashyapa, Bharadwaja,
Vishwamitra, Gautama, Jamadagni and Vasistha). In the Vedic and Puranic literature, she is regarded
as the epitome of chastity, conjugal bliss and wifely devotion. In post-Puranic epic poems in Samskrit
and Hindi, she has been described as "chaste and revered" and with a character that is
"unblemished, inspiring and worthy of imitation". In the Hindu culture, there are several beliefs,
practices and traditions centred on Arundhati including a ritual in the marriage ceremony after
the Sapta-padi.

Once Saptarshis, went to the Himalayas to perform tapasya, where they meditated for twelve years.
At the same time, the region suffered a severe famine which lasted for twelve years. Arundhati
started performing penance to Lord Shiva to overcome this difficult time. Lord Shiva, disguised as an
old Brahmin appeared to test her and said, “O mother, I am hungry. Give me something to
eat.” Arundhati replied, "O Brahmin, there is nothing to eat in the house, except some badri seeds. If
you wish, you can eat them." Lord Shiva said, "Can you cook these seeds?" Arundhati lit a fire and
started cooking seeds. While cooking the seeds, Lord Shiva started a discussion on what is Brahman
and Dharma. The discussion on Dharma lasted for twelve years! At the end of twelve years the
famine ended and it so happened that Saptarshis also returned from the Himalayas after completing
tapas. Lord Shiva was pleased with Arundhati's penance and her knowledge on Dharma and took his
true form. He told the Rishis, "Arundhati's penance was more than the penance you performed on
the Himalayas!" Lord Shiva sanctified Arundhati's place of residence and went away.

Even today Arundhati is seen near Vasistha located in Saptarshi mandal. The newly married girls,
looking at Arundhati in the sky, wish to be like her, an ideal wife. Arundhati is one of the great
women of our country and we should always remember her.

2.2 ANASUYA

Anasuya, wife of Rishi Atri, was known for her devotion to her husband i.e satitva. Her satitva was so
profound and intense that the vibrations were felt by the Gods even in swarga. For this reason, she is
called as 'Sati Anasuya'. Once Brahma, Vishnu and Maheshwar thought to test her satitva, which is an
interesting story in itself.

Narada told Goddess Lakshmi, Saraswati and Parvati about the extraordinary patrimony of Anasuya.
The goddesses asked their respective husbands to test Anasuya's pathibhakthi. Brahma, Vishnu and
Maheshwar disguised as brahmins reached the ashram of Rishi Atri and said ‘भवती भिक्षां
दे हि’. Anasuya was alone at the hermitage at that time, as Atri Mahamuni had not finished his
penance yet. He had left the responsibility of hospitality to Anasuya. Anasuya duly welcomed the
Trimurtis and invited them for a meal. At reception of the invitation, the trimurtis declared that, "O
Sadhvi, we have a rule. If you serve the food naked, only then will we have food.'' Anasuya said, “Let
it be so”, and sprinkled water on them. Within a moment brahmins turned into three lovely
babies. Looking at those lovely babies, vatsalya, motherly love rose in Anasuya's heart and she fed
the three infants her milk. After food the Trimurti slept in Anasuya's lap. Anasuya put the trio in a
swing and said - "Trimurti who ruled all the three worlds are my babies now, how fortunate I

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am! Their swing is the universe. The four Vedas are chains. Omkar Pranavanad is the lullaby”, and she
started singing lullabies in a melodious voice.

At the same time a white bull reached the ashram door and started shaking its head, that made the
sound of the pilings. A huge eagle fluttering its wings, started flying around the ashram. A raj-hans
(swan) carrying a lotus in its beak also landed in ashrama. Rishi Narada playing raga nilambari on his
veena along with Goddesses Lakshmi, Saraswati and Parvati reached ashrama. Narada requested to
Anasuya, "O Mother, the three Goddesses saddened due to the separation from their respective
husbands have come here at your doorstep. Could you please hand them over their husbands?''
Anasuya humbly bowed to the three ladies and said, "Mothers, please pick your respective husband
sleeping in the swings." The three ladies looked in amazement as the three babies looked exactly
identical! Looking at the hesitation of Lakshmi, Saraswati and Parvati, Narada asked, "Can you not
recognize your husband? Don’t be shy, pick one in the lap.” The ladies quickly picked up one baby
each. At this moment the three babies took the original form of Trimurti. The three goddesses felt
ashamed for picking the wrong baby, as Saraswati had picked Shiva, Lakshmi picked Brahma and
Parvati had picked Vishnu. On this, Brahma, Vishnu and Maheshwar stood together in such a way as
if the three had joined together in the form of a single idol – the Trimurthi!

Around same time, Maharshi Atri returned to his ashrama. He was surprised and very pleased to see
Trimurtis in his ashrama and started chanting mantras in praise. The pleased Trimurti gave a boon to
Rishi Atri and Anasuyaa that they themselves will incarnate as their son. Eventually as per the boon,
Rishi Atri was blessed with three sons - Som (Brahma), Dattatreya (Vishnu) and Durvasa (Shiva).
Some believe that Rishi Atri has only one son, Dattatreya as a human form of the Trimurti.

2.3 SAVITRI

Savitri was the daughter of Madra King Ashwapati and his wife Malavika. She was beautiful, wise and
pious. Once Savitri attained the age of marriage she decided to marry Satyavan, son of King
Dyumatsena. Dyumatsena was the king of Shalwa, was blind, had lost his kingdom and was living in
forest with his wife and son. At the same time Sage Narad visited Ashwapati’s palace, when he heard
that Savitri was getting married to Satyavan, he told them that Satyavan was destined to die after
one year of his marriage. The king told his daughter about thecurse and asked her to choose
someone else. Savitri refused, and stood firm on her decision to marry the prince. The king agreed
with a heavy heart.

The wedding of Savitri and Satyavan took place with a lot of fanfare, and the couple went back to the
forest hut. For a whole year they lived happily. On the last day of the year, Savitri rose early and when
Satyavan picked up his axe to go into the forest to chop wood she requested him to take her along,
and the two went into the jungle. One year was about to end, and Savitri was greatly worriedthat
only four days were left in her husband’s life. She decided to undertake an austere vow of standing at
a given place, continuously for three days, without taking food. On fateful day she worshiped

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Fire-God and, after receiving benedictions from the elders, accompanied Satyavan to the forest
where he has to go for his usual work

Under a tall tree, he made a seat of soft green leaves and plucked flowers for her to weave into a
garland while he chopped wood. Towards noon Satyavan felt a little tired, and after a while he came
and lay down resting his head in Savitri's lap. Suddenly the whole forest grew dark, and soon Savitri
saw a tall figure standing before her. It was Yama, the God of Death. "I have come to take your
husband," said Yama, and looked down at Satyavan, as his soul left his body. When Yama was about
to leave, Savitri ran after him, and pleaded Yama to take her too along with him to the land of the
dead or give back the life of Satyavan. Yama replied, "Your time has not yet come, child. Go back to
your home." But Yama was ready to grant her any boon, except Satyavan’s life. Savitri asked “My
father-in-law is blind and has grown feeble. Please grant him sight and health again.” “Lord Yama are
granted the boon and asked her to return. Savitri pursued, she said to lord Yama that he was wise
and kind, meeting a person like him will always enrich one’s mind and people should always be in the
company of such people. Moved by these words Lord Yama granted her another boon except her
husband’s life. This time she asked for restoring her father in laws kingdom, it was granted. She was
asked to return, still she pursued.
Savitri said to Lord Yama that he was the one who made a law of life and death for all beings.
You do not interfere with this law, and even you are controlled by it. You are impartially and a
merciful god, who protects all creatures, cause them no harm in thought, word or deed; to extend
love to all and grant them what they deserve. Lord Yama was impressed and said Savitri you are wise
and very knowledgeable, I grant you a third boon ask for anything except your husband’s life. Savitri
said as her parents did not have any child other than her, let them have sons. Lord Yama accepted it
and her boon was granted. Lord Yama continued with Satyavan’s life, Savitri still pursued. She
continued and said to Lord Yama, “O Son of Surya, also known as Dharmaraja the lord of Justice and
right behaviour, to be in your company is our wish and it inspires confidence in us. Lord Yama was
very happy to hear this and granted her fourth boon. Savitri requested that let she have many
children, it was granted. Savitri was very happy to hear this.
Savitri continued to Lord Yama and said you have given me the boon of having many
children, which cannot be fulfilled in my husband’s absence. Lord Yama realised he that Savitri’s
devotion for her husband had got better of him. Lord Yama freed Satyavan and wished a happy life
for both of them.
So strong was the single-minded love and determination of Savitri that she chose a noble young man
for her husband, knowing that he had only a year to live, married him with all confidence. Even the
God of Death had to relent, and bow to her love and devotion.

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2.4 JANAKI

Janaki was the daughter of King Janaka and Queen Sunaina. She was also famously known as Sita, in
the great epic of Ramayana written and composed by Valmiki, which is one of the greatest works of
literature in the history of ancient Bharat. Sita, symbolizes the meaning of an ideal woman, filled with
loyalty for her husband. The meaning of her name is “furrow” that symbolizes the place where she
was found by her father. When we hear of Sita, the first thing that strikes us is her unconditional
bond of love with Lord Rama. In the face of extreme hardship, Lord Rama’s queen displayed
extraordinary character, founded on her pure devotion to the Lord. Rama, had to pass test of lifting
and breaking a heavy bow, to win the right to marry Sita. Rama was the incarnation of Lord Vishnu,
while Sita was the incarnation of Goddess Lakshmi; hence, they were born to be together connected
by a string of eternal love. Sita embodies the character of an ideal woman to an ideal man,
containing the right thoughts and actions.
In Valmiki’s Ramayana, Sita’s origin is depicted to be from Mother Earth itself. Thus, Sita is a part of
Nature, and is shown to be always be in harmony and at peace with Nature. When Rama was asking
her not to accompany him to the forests, she said that she would remain happy merely by gazing at
the hills, lakes and rivers. This exhibited her immense love and oneness with Mother Earth and all its
natural elements. Throughout the Ramayana she has been referred to as “golden-skinned” and
“doe-eyed”. Sita had a special connection with these elements of the earth. In Ramayana, when the
couple is first crossing the Ganga, Sita prays to Goddess Ganga to protect Sri Rama from all the
hardships of forest life. When Ravana abducts her, she calls out to all these elements of the natural
world to come and rescue her. She calls upon the rivers, the animals, the trees, desperately begging
to save her from the hands of the evil Ravana. The trees wept in the form of sap, as they couldn’t
help Sita. Even the animals were heartbroken to see her being captured by the cruel devil. While she
was being abducted, it seemed like the entire Earth went into a trance of poignancy. In all her
attempts to ask Nature for help, she wakes an old vulture, Jatayu who dies fighting Ravana and drops
her jewels to some Sugreeva, who later helped Rama in finding Sita.
Ravana tried to win over Sita in Lanka, by claiming that he loved her. However, Sita mocked Ravana
by calling him a “duck meandering on the shore”, while referring to herself as a graceful swan, who
will not be swayed by a crass duck. At Lanka, during her dialogues with Ravana, she is portrayed to be
a fearless woman, who fought for her moral values and devotion to her husband and the doubts of
her being a submissive and weak woman is absolutely erased. This enraged Ravana, and he gave Sita
twelve months to change her mind, and sent her to a grove of ashoka trees, where she was tortured
by cruel and filthy women. Inspite of all this bad treatment, Sita was calm both outside and inside.
Her soul was still in absolute harmony, and this harmony with nature gave her the tolerance and
resistance to face the terror of Ravana and his fellow demons. She constantly told Ravana to give up
even shimmer of hope that she would give in to him, as his intentions were evil and actions perverse,
and that she was inseparable from Rama as sunlight is from the Sun. Her unequivocal devotion for
Rama had been derived from her oneness, harmony, inner peace and stability with Nature. Nature
gave her the strength to tolerate her stay at Lanka. Nature gave her the self-belief that Rama would
vanquish Ravana and rescue her from that unholy kingdom, replete with devils, filled with cruel
intentions.

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It is this inner harmony that breeds other good qualities of Sita. We see her extreme forgiveness,
when she pardoned all the female guards, when Hanuman offered to kill them. She understood that
what they did was a consequence of Ravana’s orders. She was also very generous, when it comes to
gratitude. She willingly gifted Hanuman the necklace that Rama gave her, as a token of appreciation
of all the help that that he and his army provided to Rama to rescue her back. Her generosity was
also highlighted when she asked the wives of all the monkey warriors to accompany them back to
Ayodhya, to participate in the grand celebrations there with them.

2.5 SATI

Sati, also known as Dakshayani, is a Goddess of longevity and marital felicity. An aspect of Parvati or
Goddess Adi Shakti, Dakshayani is the first consort of Lord Shiva. Sati is known to be extremely fiery,
with a frightening temper. However, she was also loving and extremely benevolent by nature. Sati is
known for the fact that she immolated herself in the sacrificial fire, when she saw that her husband
was being humiliated. So intense was her love, loyalty and passion for her husband, that she could
not tolerate to live on when he was being belittled by her own father.
Daksha organized a yajna (fire sacrifice) to which all the deities, except Sati and Shiva, were invited.
Wanting to visit her relatives, Sati sought to rationalize this omission and reasoned that as family,
such formality was unnecessary. Shiva tried to stop her as he knew that Daksha will humiliate her,
but when she was not convinced, he provided her with an escort of his gana attendants. Sati was
received by her mother and her sisters, but Daksha was furious by her uninvited arrival and
humiliated her and mocked Shiva. Wanting to break all ties with her father and uphold the honour of
her husband, Sati burnt her body.
Deeply hurt by the loss of his beloved wife, Shiva performed the destructive Tandava dance. He
created two ferocious creatures — Virabhadra and Bhadrakali, who wreaked mayhem at the
sacrificial place. Nearly all those present were felled overnight; Daksha was decapitated by
Virabhadra. After that night, Shiva, who is considered the all-forgiving, restored all those who were
slain to life and granted them his blessings. Daksha was restored both to life and to kingship. His
severed head was substituted for that of a goat.
Out of intense love coupled with intense grief and sorrow, Shiva carried Sati's body, reminiscing their
moments as a couple, and roamed around the universe. Bhagvan Vishnu had to cut her body into 52
parts with Sudarshan chakra to free Lord Shiva from this bonding. Wherever these body parts fell are
considered as holy spots, called as Shakti Peethas, where devotees pray to the goddess. Lord Shiva
took the form of Bhairava, to complete this humongous task.

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2.6 DRAUPADI

Draupadi was a heroic princess of the epic of Mahabharata, one who was firm and a woman with an
unbending will. The Proud and angry heroine of the epic Mahabharata, Draupadi has remained an
enigmatic woman of substance. King Drupada was defeated by the Pandava prince Arjuna on behalf
of Drona, who subsequently took half of his kingdom. In a fit of revenge on Drona, he performed
a yajña called Putrakameshti yajna to have a son who can defeat Dronacharya as a means of blessing
him. Draupadi emerged as a beautiful full-grown young woman from the sacrificial fire after her
sibling Dhrishtadyumna. When she emerged from the fire, a heavenly voice said that she would bring
about a big change in the future of dharma of Bharat varsha.
Draupadi is the daughter of Panchala king Drupad (today’s Bareily UP) and is the wife and queen of
the five great Pandavas, renowned alike for her loveliness and her granite will. Volcanic, she reduced
her enemies to the ashes. This fiery princess bent on vengeance but was compassionate and
generous, too. Draupadi had developed the strength to bear the trials of life. She had resolved firmly
not to harm the good people, and not to bend before the wicked. Draupadi was a woman, but she
became as famous as the heroic Pandavas because of such determination. Her personality was one
of lightning and thunder. This unforgettable heroine is in no way less than Bheema or Arjuna in
strength and spirit, valour and virtue. Her story is a saga of suffering and disgrace but she took
everything in her stride and vanquished each one of the perpetrators of her humiliation and agony.
Draupadi, meaning daughter of Drupad, was known by several other names as well. As the princess
of the kingdom of Panchal she was known as Panchali. As the granddaughter of Prushata she was
known as Parsati. Draupadi is ayonija, not born of woman. Draupadi was born of fire and therefore,
often referred to as Yagnyaseni. She was also called Krishnaa because she was copper skinned, fiery
eyed and had long, black hair. She was gifted with blue-lotus fragrance wafting for a full krosha (2
miles) and hence was called Yojanagandha (she whose fragrance can be felt for miles). Draupadi
always considered Lord Krishna as her Sakha or beloved friend and Krishna addressed her as Sakhi,
this is symbolic of the platonic love existing between the fiery Draupadi and the eighth incarnation of
Lord Vishnu, Krishna.

2.7 KANNAGI

Kannagi or Kannaki Amman is eulogized as the epitome of chastity and is worshiped as a goddess.
She is worshiped as goddess Pattini in Sri Lanka by the Sinhalese Buddhists, Kannaki Amman by
the Sri Lankan Tamil Hindus and as Kodungallur Bhagavathy & Aatukal Devi in Kerala. Keralites believe
Kannaki to be an incarnation of Goddess Bhadrakali who reached Kodungalloor and attained
salvation in the Kodungalloor temple.

13
Kannagi was the daughter of the merchant and ship captain Manayakan from Puhar. She married
son of Macattuvan, Kovalan, whose family were sea traders and had the sea Goddess Maninekalai
as family deity. Later, Kovalan fell into bad company and lost all his wealth. At last, penniless, Kovalan
realised his mistake and returned to his wife Kannagi. Kovalan hoped to recoup his fortunes by trade
in Madurai, by selling the precious anklet of Kannagi.
Madurai was ruled by Pandya king Nedunj Cheliyan I. When Kovalan tried to sell the anklet, it was
mistaken for a stolen anklet of the queen. Kovalan was accused of having stolen the anklet and was
immediately beheaded by the king without trial. When Kannagi was informed of this, she became
furious, and set out to prove her husband's innocence to the king.
Kannagi came to the king's court, broke open the anklet seized from Kovalan and showed that it
contained rubies, as opposed to the queen's anklets which contained pearls. Realizing the fault, the
king committed suicide in shame, after having delivered such a huge miscarriage of justice. Kannagi
uttered a curse that the entire city of Madurai be burnt. The capital city of Pandyas was set ablaze
resulting in huge losses. However, at the request of Goddess Meenakshi, she calmed down and later,
attained salvation. The story forms the crux of Silapathikaram written by poet Ilango Adigal.

2.8 GARGI

Maharishi Vachaknu from Garga-vansha had a daughter named Vachakanvi Gargi. In the
Brihadaranyaka Upanishad, her dialogue with Rishi Yajnavalkya is very famous and philosophically
very deep and intriguing.

Once Maharaja Janak organized a philosophical debate to test and identify the superior theologian in
his kingdom. King Janak addressed the gathering and said: "O my superiors, it is my good fortune that
you all have come here today. The one who thinks he is most knowledgeable, can take all the 1000
cows attached with gold coins". This statement created a great dilemma in the brilliant minds
assembled there, because if a scholar considers himself to be the most knowledgeable then actually,
he is not a true knower. Unless he gives up his ego, he cannot be called greatest knower!

Rishi Yajnavalkya said to his disciples: "O disciples! Take these cows to our ashram." On hearing this,
all the theologist assembled there plunged upon him and started challenging Yajnavalkya.
Yajnavalkya answered everyone's questions one after another and proved his mettle. Brahmavadini
Gargi was also present in that meeting. Gargi got up and started with simple questions. The unending
series of questions irritated Rishi Yajnavalkya and angered him but Gargi was unstoppable. She
challenges the Rishi with perplexing questions on the issue of atman (soul). Enchanted by the
answers Gargi wholeheartedly accepted Yajnavalkya as the ultimate Brahmishtha in the
assembly. Gargi bowed down to Rishi Yajnavalkya and left the assembly, which shows how humble
and well behaved she was after realising the fact that Rishi Yajnavalkya was indeed the wisest in King
Janaka’s kingdom.

She is also said to have written many hymns in the Rigveda. She remained a celibate all her life and
was held in veneration.

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2.9 MEERABAI (1498-1546)

Meera Bai, was a mystic and poet whose lyrical songs of devotion to the Lord Krishna are widely
popular. Meera Bai belonged to a strong tradition of bhakti (devotional) poets in medieval Bharat.
The immense popularity and charm of her lyrics (around 1200) lies in their use of everyday images
and in the sweetness of emotions easily understood by common people.
Meera Bai was a Rajput princess, the only child of Ratan Singh, younger brother of the ruler
of Merta. Her royal education included music and religion as well as instruction in politics and
government. An image of Krishna given to her during childhood by a holy man began a lifetime of
devotion to Krishna, whom she worshipped as her Divine Lover. However, when the holy man left, he
took the idol with him, refusing to give it to young Meera. The young princess became sad and could
not be comforted after the statue was taken from her, so her brother Jaimal took her to the holy man
to get the idol back. Upon reaching his house, they saw how the idol had tears in its eyes, and how it
refused any offering made by the holy man to it. Upon seeing Meera, the holy man gave the idol to
her - for her to keep and cherish.
As was mandatory with the lives of all princesses, Meera was married to Prince Bhoj Raj (also known
as Rana Kumbha) of Chittorgarh in Rajasthan. He was heir to the kingdom of Chittorgarh, a region of
valiant warriors and courageous kings. As expected the new queen was suppose to adapt to their
(Chittorgarh) lifestyle and culture. However, they were soon to be shocked and surprised. Meera had
married the prince only for namesake. For her, Lord Krishna was everything. Her life was devoted to
Lord Krishna and he was her only spouse. However, realizing her pure devotion towards Lord Krishna,
her husband slowly accepted her love and devotion for Krishna and became her friend and
supported her on several matters. In Chittorgarh, there is a temple dedicated to Meera, within the
palace walls, and this was here that Meera would pray to her Krishna and sing Bhajans, or spiritual
songs to him - songs of longing, searching, love, surrender and belonging. The temple was built for
her by her husband so that she did not leave the palace grounds and sing with abandon on the
streets.
After the death of her father-in-law Rana Sanga, Vikram Singh became the ruler of Mewar. According
to a popular legend, her in-laws tried many times to assassinate her, such as by sending Meera a
glass of poison and telling her it was nectar or sending her a basket with a snake instead of flowers.
She was not harmed in either case, with the snake miraculously becoming a Krishna idol. When the
torture and scandals continued, Meera sent a letter to Tulsidas and asked for his advice. Tulsidasji
sent a reply: "Abandon those who cannot understand you. The relation with God and the love of God
are the only elements that are true and eternal; all other relationships are unreal and temporary".
Meera met her Guru and mentor Raidas, who is said to have lived to a ripe age of 118 years. She
went into the slums often to be in the satsang of this great teacher.
On Janmashtami at the temple of Krishna in Dwarka she said ‘Oh, Giridhari, are you calling me, I am
coming’. Rana Kumbha and the rest watched in awe, there was a lightning which enveloped Meera
and the sanctum doors closed on their own. When the doors opened again, Meera’s saree was
enveloping Lord Krishna’s idol and her voice and the flute accompaniment were the only sounds that
could be heard.

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2.10 DURGAVATI(1524 - 1564)

Rani Durgavati was born to a royal family of Keerat Rai, the ruler of Kalinjar fort in Banda district of
UP. He was the descendent of Chandella rulers, who built the temples of Khajuraho and repulsed the
invasion of Mahmud of Ghazni. Growing up in Kalinjar, Durgavati was well versed in horse riding,
sword fighting and archery from a very young age. At the age of 18 in 1542, Durgavati got married to
Dalpat Shah, the eldest son of King Sangram Shah of the Gond Dynasty. Durgavati’s marriage to
Dalpat was for political and dynastic alliance as Chandellas were involved in continuous wars with the
Kalachuris who lived near Jabalpur and the armies of Delhi Sultanate of Sher Shah Suri which helped
to build a stiff resistance against these invaders.
Rani Durgavati gave birth to a son who was named Vir Narayan. Unfortunately, Dalpat Shah passed
away when Narayan was of tender age of 5, and Rani Durgavati had to take control to defend the
Gondawana kingdom against invasion. An able administrator, Rani Durgavati shifted her capital from
Singaugarh fort to Chauragarh around 250 miles away, near Pachmarhi in MP as it had a strategic
importance situated on the Satpura hill range.
In 1556, Baz Bahadur, the Sultan of Malwa attacked her kingdom, but was successfully repulsed,
inflicting heavy losses to Sultan’s army. This gave a temporary period of peace to the region till in
1562 Akbar defeated Baz Bahadur and brought the region of Malwa under Mughal dominion. At the
same time, Asaf Khan, a Mughal general, conquered Rewa, which lay north of Rani’s kingdom. An
attack from either of them was imminent.
As expected, Asaf Khan, lured by the prosperous state of Rani Durgavati’s kingdom attacked with a
huge army. Rani Durgavati herself took the charge of the battle due to the death of Chief of Army in
fight, chased the Mughal army out of the valley and emerged victorious. The next day, the Mughal
army returned with heavy artillery and number. Vir Narayan successfully repulsed the Mughal army
thrice but was seriously wounded and had to be taken to a secure place. Rani Durgavati continued
the battle but was shot by two arrows; one injuring her ear and the other her neck. Facing an
imminent defeat, Rani Durgavati chose to end her life instead of getting captured by the Mughal
forces. She was 40 yrs. Her son Vir Narayan, defended the kingdom from the capital Chauragarh fort
but he too died fighting.
Today, the Chauragarh fort serves as a sunrise viewing point at Panchmarhi, one of the famous
hill-station of Bharat, and is the place where the brave Queen Durgavati died defending this area
against the Mughals.

2.11 RANI LAKSHMIBAI (1828-1858)

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Lakshmibai, Jhansi ki Rani was the queen of the Maratha princely state of Jhansi in Uttar Pradesh.
Lakshmibai actively participated in the 1857 rebellion against the British colonial government.
Rani Lakshmibai was born as Manikarnika Tambe to Moropant Tambe and Bhagirathi Sapre. Her
father worked for Peshwa Baji Rao II of Bithoor district. Rani Lakshmibai was educated at home and
could read and write. She was also trained for shooting, horsemanship, fencing and mallakhamba.
She had three horses; Sarangi, Pavan and Badal.
In May 1842, Manikarnika was married to Gangadhar Rao Newalkar (Maharaja of Jhansi) and was
later named as Lakshmibai as per the traditions. In 1851, Lakshmibai gave birth to her son Damodar
Rao who died after 4 months. The couple later adopted Gangadhar Rao's cousin, who was renamed,
Damodar Rao. The procedure of adoption was carried out in the presence of a British officer. A letter
was handed to the officer from the Maharaja with the instructions that the adopted child should be
given due respect and Jhansi should be given to Lakshmibai for her entire lifetime. However, after the
death of Maharaja British East India Company applied the Doctrine of Lapse, under the
Governor-General Lord Dalhousie. Under this policy, Damodar Rao's claim to the throne was rejected
as he was the adopted son of Maharaja and Rani. In March 1854, Lakshmibai was given Rs. 60,000 as
annual pension and was asked to leave the palace.
Beyond Jhansi’s borders, a rebellion was brewing as the British imposed their social and Christian
practices and banned our customs. The uprising spread from town to town, reaching Jhansi in June
1857. Many British soldiers were killed in the ensuing massacre by the rebels. The British turned on
Lakshmibai, accusing her of conspiring with the rebels to seek revenge over their refusal to recognize
her heir. Tensions escalated, and in early 1858 the British under Major General Sir Hugh Rose
stormed Jhansi’s fortress. As the town burned, the queen escaped on horse Badal, with her son
Damodar strapped to her back. Her closest aide, Jhalkaribai, disguised herself as the queen to
distract the British and buy time for her to get away. Badal died but the two of them survived. The
British troops duly behaved murderously in Jhansi, with the death toll reaching as many as 5,000
people.
Linking up with other rebel leaders, Lakshmibai occupied the town of Kalpi, but could not hold it. Her
forces then mounted a successful assault on the city-fortress of Gwalior on May 30. On June 16,
British army waged war on Gwalior, though she fought bravely but was shot from her horse and died
of the wound. According to another tradition Rani Lakshmibai, the Queen of Jhansi, dressed as a
cavalry leader, was badly wounded; not wishing the British to capture her body, she told a hermit to
burn it. After her death a few local people cremated her body. Rani Lakshmibai’s Samadi is in Phool
Bagh garden, Gwalior, Madhya Pradesh

2.12 AHALYABAI HOLKAR (1725-1795)

Devi Ahalyabai Holkar ruled the province of Malwa for 28 years, and created a strong local
administration, overcoming the 18th-century disadvantage of gender. Taking over as the Queen of
Malwa after all the male claimants to the throne had died, she stands out as a strong ruler spreading

17
the message of dharma, rejuvenating Hinduism, and promoting the relatively modern virtues of
small-scale industrialisation.
Ahalyabai was born in 1725. Malhar Rao Holkar, then the Holkar ruler of Indore, got her married at
the age of eight to his son Khanderao, after a chance meeting. Khanderao lost his life in the 1754
battle in Rajasthan. The following events lead up to the legendary 1761 Battle of Panipat. Malhar Rao
himself passed away in 1765 followed by the death of Khanderao’s son in 1767 who assumed the
throne for a couple of years, with Ahalyabai as the regent. Ahalyabai then became the queen of
Indore in 1767.

She brought about two important changes in the administration, both divergences from the
traditions of her era. Firstly, she vested military power in Tukoji Holkar, a confidante of her
father-in-law though not related. She took care of the administrative functions herself after assuming
the throne. Secondly, she separated the state’s revenue from the personal use of the ruling family.
Her personal expenses were met from inherited wealth and the land holdings she had.

In the times when most of the kingdoms in the then Bharatvarsha were reliant on trade and
agriculture, she promoted weaving and textiles in Maheshwar. Burhanpur, a prominent town during
the Mughal era, had a tradition of handloom industry. The town, not very far from Maheshwar, had
been in a terminal decline after the Mughal influence waned. Ahalyabai relocated some of these
weavers to Maheshwar and started a local industry. The Maheshwari saris, sold even now, are known
for their patterns which mimic the power and the vistas of river Narmada.

The most significant contribution of Ahalyabai, however, comes in the preservation, reconstruction
and refurbishment of a host of Hindu sites which she carried out during her 28-year rule. From
Gangotri to Rameshwaram, and from Dwarka to Gaya, she spent money on rebuilding temples
destroyed under the Mughal rule, in restoring the past glory of holy sites, in building new temples
and in building ghats for easy access to almost all major rivers in the Bharatvarsha.

The residents of Indore still remember her as their mother. Mother Ahalyabai always tried to do
justice by sacrificing false attachment to self-respect hence was affectionately called as ‘Devi’. In
Indore, Ahalyotsav is celebrated every year on the day of Bhadrapada Krishna Chaturdashi with great
pomp.

2.13 KELADI CHENNAMMA (NA - 1696)

Two famous Veeranganas were born in the state of Karnataka - Keladi Chennamma and Kittur
Chennamma. Keladi Chennamma had fought with Aurangzeb and Kittur Chennamma had fought with
British.

Keladi was a state in the Malnad region of Karnataka. Somashekara Nayak was crowned king at
the age of 14. He was a skilled and religious king. He did many reforms in his state. King got married
to Chennamma, the daughter of Siddappa Shetty. The marriage of Raja and Chennamma concluded
with great pomp and royal splendour. Chennamma looked after the royal house like a skilled

18
queen. She took interest in the subjects of the kingdom and also gave valuable advice to the king on
important matters. Chennamma loved the palace staff like her own children. But the good times did
not last long. Chennamma's husband fell to bad company, ignoring the rule weakening the
state. Sultan of Bijapur; a neighbouring state considered it as a golden opportunity to attack Keladi.

Upon this, Chennamma took over the reins of governance. Meanwhile, the Sultan of Bijapur killed
Chennamma's husband. Chennamma was childless.She adopted Basappa Nayaka as the heir to the
state. Chennamma had a very reliable and efficient minister in the cabinet and brave soldiers in the
army. Under her leadership, the army of Keladi destroyed the ulterior motives of the Sultan of
Bijapur. In 1771, Chennamma was officially declared the queen of Keladi. After this, Chennamma
ruled Keladi for twenty-five years.

During the reign of Chennamma, Keladi was established as a peaceful and prosperous state. She
renovated temples and arranged special worship. Gave land to establish monasteries and invited
scholars from other states to settle in Keladi. Chennamma was the queen of very religious views and
credited all her victories to God. Being jealous of the increasing influence of Keladi kingdom, the
neighbouring state of Mysore attacked Keladi but was defeated twice. The king of Mysore eventually
had to make a treaty with Keladi. Every day, Rani Chennamma would donate to monks and ascetics
after her worship.

She gave shelter to Rajaram, son of Chhatrapati Shivaji Maharaj and his companions after his elder
brother Sambhaji Maharaj was murdered by Aurangjeb and instructed the staff to look after them
like a special guest. Aurangzeb attacked Keladi out of vengeance but the brave army of Chennamma
defeated the invasion and eventually the Mughal army had to make a pact with Keladi.

Brave queen of Kittur, Chennamma, fought the british 33 years before the independence movement
of 1857 and astonished them with her courage and valour. Born in 1778 near Belgaum in Karnataka,
Chennamma had a special interest in horse riding, swordsmanship, archery since childhood. She was
married to King Mallasarja from the house of Kittur in Belgaum. Her husband died at a very young
age and after a few years the only son also expired. Chennamma made Shivalingappa her successor
after her son's death. The British did not accept the queen's move and ordered Shivalingappa to be
removed from the post. She refused to accept the British order.

Rani Chennamma showed exceptional courage in the war against the British. The massive and
powerful armed forces of the East India Company surrounded the Kittur fort. Suddenly, the gate of
the Kittur fort opened and the army broke down on the British army, and finally they had to flee. A
consolidated British force again attacked Kittur fort and the queen's army was defeated. She was
imprisoned and placed in the Bailhongal Fort where she died. In the pages of history, Queen
Chennamma of Kittur is considered to be the first queen who fought bravely with the British.

2.14 RUDRAMA-AMBA

Rudrama Devi was one of the most outstanding queens of all times in our history. She played an
active part in governing the country and maintained the best interest of her people. Despite the

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invasions from neighbouring empires, her people remained contended under her rule. Her gender
was never a barrier for her, which was very uncommon during that time.
Rudrama Devi was born as Rudramba; only child of King Ganapathideva, who was the ruler of the
Kakateeya Dynasty. He ruled the entire territory from Warangal, the capital of the Dynasty. Since
Ganapathideva had no sons, he performed the Putrika ceremony and formally designated Rudrama
Devi as a son. For her male recognition, she was named Rudradeva. On the advice of the Prime
Minister, Ganapathideva also nominated Rudrama Devi to be his ‘male heir’.

She rose to power in her early teens when she was appointed co-regent and ruled alongside her
father. After the demise of her father, Rudrama was coronated in 1269. However, owing to her
gender, her own relation opposed her. Harihara Dev and Murari Dev who refused to submit to a
woman’s authority later rebelled against her. Despite the antagonism she faced because of her
gender, she rose up as one of the greatest warriors of her time. She drove back the Yadava King of
Devagiri forcing him to finally sign a peace accord. She also introduced a new policy of recruiting
people from the non-aristocratic background as commanders in the army as well as the
administration. It was a radical step at that time.

Her accomplishments include the completion of the Warangal fort that her father had begun. It
involved the addition of a second wall and a moat to the structure which was built to protect the city
against future sieges.

2.15 NIVEDITA (1867- 1911)

Nivedita, also called Sister Nivedita, originally Margaret Elizabeth Noble, was born October 28,
1867, Dungannon, Northern Ireland. She was a school teacher and was a follower of the spiritual
leader Swami Vivekananda. She later became an influential spokesperson promoting
national consciousness, unity, and freedom.
Margaret met Vivekananda when he visited England in 1895, and she was attracted to the universal
principles of Vedanta and to Vivekananda’s humanistic teachings. Accepting him as her guru (spiritual
teacher) before he left England in 1896, she worked for the Vedanta movement in England until she
came to Bharat in 1898. Her great level of devotion compelled Vivekananda to give her the name
Nivedita (“Dedicated One”). She came to Bharat primarily to help Vivekananda realize his plans to
educate women, and she opened a small school at Kolkata in Bengal, where she tried to blend
Bharateeya traditions with Western ideas. She closed the school in 1899 to raise funds abroad before
returning in 1902 and reopening it. The following year she added courses to train young women in
arts and crafts in addition to basic academic subjects.

Nivedita also made notable efforts to serve the poor of Calcutta and Bengal during times of plague,
famine, and floods. Following Vivekananda’s death in 1902, Nivedita turned her attention more
toward Bharat’s political emancipation. She objected strongly to the partition of Bengal in 1905 and,
as part of her deep involvement in the revival of our art, supported the swadeshi (“our own
country”) movement that called for the boycott of imported British goods in favour of domestically
produced handmade goods. She continued to give lectures in Bharat and overseas, promoting our

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arts and our education for women. Nivedita’s tireless activity, austere lifestyle, and disregard for her
own welfare eventually caused her health to fail, and she died at the age of 44. Poet Rabindranath
Tagore, one of her close friends, summed up that sentiment when, after her death, he referred to
her as the “mother of the people.” Her school continued in operation in the early 21st century in
present-day Kolkata under the management of the Ramakrishna Sarada Mission.

2.16 SARADA DEVI (1853 - 1920)

Sarada Devi, was the wife and spiritual consort of Sri Ramakrishna Paramhansa. Sarada Devi is also
reverentially addressed as the Holy Mother (Sri Sri Maa) by the followers of the Sri Ramakrishna
monastic order. Sri Sarada Devi or Sri Sri Maa is one of the notable woman saints and mystics of the
nineteenth century. She paved the way for the future generation of women to take up monasticism
as the means and end of life. In fact, the Sri Sarada Math and Ramakrishna Sarada Mission situated at
Dakshineshwar is based on the ideals and life of Sri Sri Maa. Sri Sarada Devi played an important role
in the growth of the Ramakrishna Movement.
After the marriage, when Sarada Devi came to Dakshineswar at the age of sixteen, Sri Ramakrishna
asked her whether she had come to pull him down to a worldly life. Without hesitation she said, "No,
I am here to help you realize your Chosen Ideal." From then on, Sarada Devi lived with Sri
Ramakrishna as his spiritual companion, devoted wife, disciple, and always the nun. She was the
embodiment of purity. Her mind was never sullied by the faintest breath of worldliness, though she
lived with Sri Ramakrishna for the greater part of fourteen years. She never missed communion with
God, whom she described as lying in the palm of her hand, though she was engaged day and night in
various activities.
Sarada Devi was an unusual awakener of souls. With her disciples she served as teacher, dissolving
their doubts, as mother, who through love and compassion won their hearts, and as the Divinity, who
assured them of liberation. Herself though illiterate, through simple words she taught them the most
profound truths. Her affectionate maternal love tamed their rebellious spirits; but her great power
lay in her solicitude for all. She encouraged them when they were depressed because of slow
spiritual progress, and she took upon herself their sins and iniquities, suffering on that account.
"The outstanding virtues of Bharateeya womanhood are courage, serenity, self-control, sweetness,
compassion, wisdom, and an intuitive relationship with God. Sarada Devi possessed all these virtues.
Since the acquisition of such gifts is the dream of all women, Sarada Devi may aptly be seen as the
symbol of aspiration of women everywhere."

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3 PAURANIC MAHAPURUSH

3.1 SHRIRAM

Bhagvan Shri Rama, the seventh incarnation of Lord Vishnu, is also known as Shri
Ramachandra. Suryavanshi King of Ayodhya (a city on the banks of Sarayu River), Chakravarti
(Emperor) Dasharatha performed Putra-kameshti yajna under the noble guidance of Rajguru Rishi
Vasishtha, to fulfil his wish for an heir. God Agni pleased and in due course of time King Dasharatha
was blessed with four sons; Shri Rama was born to Queen Kausalya, Bharata to Queen Kaikeyi, and
twins, Lakshman and Shatrughna to Queen Sumitra. Shri Rama was the eldest of the four brothers,
Bharat was second and Shatrughna was the youngest.
Aware of the divine nature of Shri Rama and the reason behind his avatar, Rishi Vishwamitra
demanded Shri Rama’s help to King Dasharatha for completing his yajna which was continuously
disrupted by demons. During the fellowship, Shri Rama and Lakshman slayed many demons, Tadaka
was among the most terrible and hideous one. Rishi Vishwamitra well aware of the future, took the
two young princes to the neighbouring kingdom of Mithila ruled by the noble king Janaka; also
known as Videha Janak, to participate in the event of swayamwara of his eldest daughter Janaki; who
is also known as Sita. Shri Rama made the toughest challenge set in swayamvara, look like a child’s
play when he picked up Lord Shiva’s heaviest bow and broke it while stringing it thus winning the
challenge and Janaki’s hand.
After consulting with his ministers and Rishi Vasistha, Dasharatha decided to coronate Shri Rama as
King of Ayodhya. King Dasharatha had given two boons to Kaikeyi for saving his life twice in a war
which Kaikeyi said will ask at appropriate time. Kaikeyi under the poisonous influence of maid
Manthara in the form of these two boons demanded Dasharatha for the throne of Ayodhya for her
son Bharata and fourteen years of exile for Shri Rama. Shri Rama as per Raghukul tradition,
“Raghukul rit sada chali aayi pran jai par vachan na jai”, happily accepted fourteen years of exile to
uphold his father's promise. Shri Rama left the state, friends, parents to follow decorum. His family
represents the ideal Bharateeya family. Sita and Lakshman accompanied Shri Rama to forest (exile),
setting an example of an ideal wife and an ideal brother. Unaware Bharata was horrified and angrily
rejected Kaikeyi’s offer and instead went to the forest to persuade Shri Rama to return. But when Shri
Rama refused putting forth a righteous reason, Bharata requested Shri Rama to give his
Charana-paduka (footwear), as he believed that the Kingdom belonged to Shri Rama; being elder and
he being just a caretaker. Such was his love, dedication and selflessness! Then he put it on the throne
as a symbol of Shri Rama and ruled over Ayodhya.
During his exile of 14 yrs, Shri Rama freed the mother earth from the demons and re-established
Dharma-rajya which was the sole reason of Ram-avatar. Around the end of Shri Rama’s exile of 14
years, a terrible demoness Shoorpanakha; sister of demon king Ravana, was disciplined. In the feat of
revenge and lust towards the divine form of Shri Rama, she forced Ravana to abduct Sita and the fate
of the last demon kingdom was sealed. With the help of Sugreeva (King of Vanarsena), Hanuman,
Jambavanta etc., a mighty, unconquerable king Ravana was made to kneel and stood defeated. Shri
Rama, Lakshman along with vanar-veer like Hanuman, Sugreeva, Angad, Jambavanta, slayed the
demons and dharma was re-established on mother earth.

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After Shri Rama returned to Ayodhya, Bharata handed over the kingdom to him. Shri Rama was
justice-loving. He ruled very well, that's why people still equate good governance as
the Ramarajya. Shri Rama’s two sons Kush and Luv also were living symbol of this Ramarajya.

3.2 BHARATA
3 Kings with name Bharata, ruled the Bharat-varsha:
a. Bharata from Ramayana
b. Bharata from Mahabharata, founder of Bharata Dynasty, in whose clan Pandavas were born
c. Bharata, the Jain tirthankara

a. Bharata, the brother of Shri Rama

For her first boon, Kaikeyi asked for the exile or Vanvas of Rama for 14 years. Her second wish was to
make her son Bharata, the second in line to throne, the heir apparent. Dasharatha had no choice but
to adhere to her wishes. Due to the bond shared between the brothers, Bharata became angry with
his mother Kaikeyi and her maid Manthara, who had sown the seeds of discord in Kaikeyi's mind.
After Dasharatha’s death, Bharata along with the mothers and Shatrughna went to meet Rama and
requested him to come back. When Rama refused to dishonour his father's word, Bharata asked to
give his Charana-paduka (footwear). He then placed the footwear on the royal seat of Ayodhya, thus
laying clear the fact that Ram was the de facto ruler of Ayodhya, and Bharata would only rule in his
stead, for the time he wasn't there. In the 14 years that followed, he went to Nandigrama (forest
near Ayodhya) to pray to gods for his brother's safe arrival, living in austere conditions and leaving
the amenities of the royal palace. There, he survived by eating only kanda-mul and wearing the
rough clothes of rishi muni or hermits. After 14 years, Shri Rama was reunited with him and they
went back to Ayodhya.
b. Bharata, the son of King Dushyanta and Shakuntala

Son of King Dushyanta and Shakuntala, he was raised by her mother in the forest as a fiery brave
prince. After recovering from the curse of forgetting Shakuntala, King Dushyanta set out in search for
her. He continued deeper into the forest to find his wife and witnesses a surprising scene in the
forest: a young boy had pried open the mouth of a lion and was busy counting its teeth. The king
greeted the boy, amazed by his boldness and strength, and asked his name. He was surprised when
the boy answered that he was Bharata, the son of King Dushyanta.
Young Bharata conquered and ruled the entire sub-continent of Bharat, from sea to Himalaya. His
empire was named Bharatavarsha, the land of Bharata. King Bharata was an unconventional ruler. He
ruled his empire more like a democracy giving control to his citizens. Usually, a king’s eldest son
inherits his kingdom. Bharata had many sons. Mahabharata mentions about nine sons born of his

23
three wives. But he did not give the throne to any of them as he believed they weren’t worthy but
chose Bhumanyu the son of Bharadwaja to be the next king.
c. Bharata, the Jain tirthankara

Third famous Bharata was the first chakravarti (universal emperor or possessor of chakra)
of avasarpini (present half time cycle as per Jain cosmology) in Jain tradition. He was the eldest son
of Rishabhanatha, the first tirthankara of Jainism. The ancient name of Bharat was named
"Bharatavarsha" or "Bharata" or "Bharata-bhumi" after him. He is said to have conquered all the six
parts of the world and to have engaged in a fight with Bahubali, his brother, to conquer the last
remaining city.
The Jaina literature credits Bharata to be the one who established the Brahmin priestly caste.
According to the Digambara sub-tradition of Jainism, in his later years, he renounced the world, led
an ascetic life and attained kevalajnana (omniscience). According to the Svetambara Jains, he
attained kevalajnana (omniscience) after which he renounced the world. He gained kevalajnana
when he realised there is no beauty in our bodies and hence renounced the world
being kevalajnani (omniscient) and then attained moksha.

3.3 SHRI KRISHNA

Shri Krishna worshipped as eighth avatar (incarnation) of God Vishnu is considered a full avatar of
Vishnu, or one with Vishnu himself by many bhakti-sampradayas, which have over the centuries
produced a wealth of religious poetry, music, and paintings. The Puranas consider Sri Krishna’s life to
mark the passing of the Dvapara yuga (age) into the Kali Yuga (current age). He is revered as God of
compassion, tenderness, love and is one of the most widely popular divinities.
On the occasion of the wedding of Devaki with Vasudeva, Kamsa heard a Aakash-vaani (a divine
warning; or prophecy) that he would be killed by Devaki’s 8th son. Hearing this he tried to slay all her
children fearing a foul play in counting by Gods to destroy him. When Krishna was born as the 8th
child, on the eight day of the month of Shravan; Krishna-paksha (late August or early September of
the Gregorian calendar), Vasudeva secretly carried the infant Krishna away across the river Yamuna
to Gokula (or Vraja, modern Gokul) and exchanged with Yashoda’s new born daughter. When Kamsa
tried to kill the newborn girl, the exchanged baby appears as the Hindu goddess Yogmaya, warning
him that his death has already arrived in his kingdom. In Gokula, Shri Krishna was raised by the
leader of the cowherds, Nanda, and his wife Yashoda.
The child Krishna was adored for his mischievous pranks; he also performed many miracles and slew
demons. Krishna's childhood illustrates the Hindu concept of lila, playing for fun and enjoyment and

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not for sport or gain. His interaction with the gopis at the rasa dance or Rasa-lila is an example.
Krishna plays his flute and the gopis come immediately, leaving whatever they were doing, to the
banks of the Yamuna River and join him in singing and dancing. Even those who could not physically
be there join him through meditation. He is the spiritual essence and the love-eternal in existence,
the gopis metaphorically represent the prakṛti matter and the impermanent body. This lila is a
constant theme in the legends of Krishna's childhood and youth. Even when he is battling with a
serpent to protect others, he is described in Hindu texts as if he were playing a game. This quality of
playfulness in Krishna is celebrated during festivals as Rasa-lila and Janmashtami, where Hindus in
some regions such as Maharashtra playfully mimic his legends, such as by making human gymnastic
pyramids to break open handis (clay pots) hung high in the air to "steal" butter or buttermilk, spilling
it all over the group.
After attaining youth, Krishna and his brother Balarama returned to Mathura to slay the wicked
Kamsa. He reinstated Kamsa's father, Ugrasena as the king of the Yadavas. To rescue the people of
Mathura from the relentless attacks by Jarasandha for avenging Kamsa’s death, Krishna led the
Yadavas to the western coast of Kathiawar and established his court at Dwaraka (modern Dwaraka,
Gujarat). Shri Krishna befriended with Pandava’s, they being the epitome of Dharma. His love and
affection for Arjuna is well known, as he was the most righteous and Rishi like person.
Krishna refused to bear arms in the great war between the Kauravas (sons of Dhritarashtra, the
descendant of Kuru) and the Pandavas (sons of Pandu), but he offered a choice of his personal
attendance to one side and the loan of his army to the other. The Pandavas chose the former, and
Krishna thus served as charioteer for Arjuna. It was on the battlefield of Kurukshetra that Sri Krishna
gave the immortal dialogue of the Bhagavad Gita, which was an exposition of Sri Krishna’s yoga and
how an aspiring seeker might seek union with God. The Bhagavad Gita and the life of Sri Krishna
were very important for making spirituality accessible to ordinary people – and not just yogi’s who
renounced the world. The central message of Sri Krishna was for man to take part in desireless action
– motivated not by human ego, but for the Divine Cause.
“You are only entitled to the action, never to its fruits. Do not let the fruits of action be your motive,
but do not attach yourself to nonaction.” — Bhagavad Gita Chapter 2, Verse 47

During the battle, Sri Krishna occasionally intervened to help Arjuna and the Pandavas win. Sri
Krishna broke his own word – to re-establish dharma (societal balance) which is a greater, universal
goal than so-called human morality. Sri Krishna also unveiled his universal form to Arjuna – showing
Arjuna his full spiritual Realisation. After this Arjuna became a disciple of Sri Krishna, rather than just
admirer and friend. Sri Krishna embodied both the human and divine aspects. As an avatar, he played
a human role, but, at the same time, was a fully realised soul – God himself.
Krishna is also known by various other names, epithets, and titles that reflect his many associations
and attributes. Among the most common names are Mohan "enchanter"; Govinda "chief
herdsman", Keev "prankster", and Gopala "Protector of the 'Gau (cow)’", which means "Soul" or "the
cows". Some names for Krishna hold regional importance; Jagannatha, found in Puri Hindu temple, is
a popular incarnation in Odisha state and nearby regions of eastern Bharat.

3.4 BHISHMA

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Devavrat or Bhishma was a prince of Kuru clan described in the greatest epic Mahabharata. 8th Son of
Shantanu, King of Hastinapur and holy river Ganga, he got the name Bhishma due to his
Bhishma-pratijnya: fierce oath of lifelong Brahmacharya (celibacy) and service to the throne of
Hastinapur. Bhishma was blessed with a boon from his father that he could choose the time of his
death or he may remain immortal till he desires i.e ‘Iccha-mrutyu’ owing to his Bishma-pratijnya.
Bhishma learnt political science from Brihaspati, the guru of the Devas, Vedas and Vedangas from
rishi Vasishta, and archery from Parashurama, also known as Bhargava, thus becoming an
exceptionally skilled administrator, as well as an undefeatable warrior. His banner in battle was a
golden palm tree. He was known as 'Bhishma Pitamaha' (i.e., Bhishma, the grandfather or grandsire)
among the Pandavas and the Kauravas. Bhishma is considered to be one of the greatest examples of
a dutibound officer.
He is the one who witnessed the Mahābhārata completely from the beginning since the rule of the
Shantanu. In the great battle at Kurukshetra, Bhishma, bound by his oath to serve the ruler of
Hastinapura, fought very reluctantly on the side of the Kauravas; nevertheless, he gave it his best
effort. At one stage, his impeccable military prowess, combined with Arjuna's disinclination to fight
him, almost made Lord Krishna break His vow of not actually fighting in the war. Krishna charged at
Bhishma to kill him with a chariot wheel and was welcomed with folded hands by the grandsire. Then
Arjuna pleaded with Krishna to stop and reminded him of the vow.
Bhishma was finally grievously wounded on the tenth day of the battle by Arjuna, who hid behind
another warrior Shikhandi, and rained arrows on the grandsire. Bhishma knew that Shikhandi was
born a woman and to strike a woman he deemed unworthy of the chivalrous. Thus, the warrior did
not resist but merely remarked to Dushyasana, "These are Arjuna's arrows, they cannot be
Shikhandi's because they tear my flesh as a crab's young ones tear their mother's body." Of all of
Duryodhana's commander-in-chiefs, Bhishma had held off the inevitable defeat the longest. He was
the supreme commander of the Kaurava forces for ten days compared to Drona's five, Karna's two
and Salya on the final day. Bhishma fell, his entire body resting on a pincushion of Arjuna's arrows.
Lying on his deathbed, having finally done his duty, he showed his true love for his grandson Arjuna
by asking him to arrange for a pillow for him and satisfying his thirst, ignoring the efforts made by
others including Duryodhana to serve him. Even on the death bed of arrows, Bhishma
preached Vishnu Sahasranama (1000 names of Lord Vishnu) to Yudhishtira in Bhishma parva.

Bhishma was cursed and born to live a painful life and he did so without any complaints. A warrior
sans peers, he ensured Hastinapur was protected from any and all external threats and died in the
process, finally satisfied in his heart that the throne now belonged to a righteous king.

3.5 DHARMARAJA YUDHISTHIRA

In the great Hindu epic Mahabharata, Yudhisthira was the eldest son of King Pandu and Queen Kunti,
king of Hastinapura and Indraprastha, and was blessed by death God Yama to the couple. He was the
principal protagonist of the Kurukshetra War, and for his unblemished piety, known as Dharmaraja
(Most pious one). From his childhood, Yudhishthira was greatly influenced by his uncle Vidura and his
great – grand uncle Bhishma, and believed in Dharma. He was trained in politics by Kripa-charya and
spear fighting by Drona-charya. He was a master of the spear weapon, and a maharatha, capable of
combating 10,000 opponents all together at a time.

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Yudhisthira's true prowess was shown in his unflinching adherence to satya (truth) and dharma
(righteousness), which were more precious to him than any royal ambitions, material pursuits and
family relations; hence the name Dharma-Raja. Yudhisthira rescued Bhima from Yama, and all of his
four brothers from death by exemplifying not only his immense knowledge of dharma but also his
very own way of understanding the finer implications of dharma, as judged by Yama, who was testing
him in the guise of a Crane and a Yaksha.
Due to his piety, Yudhisthira's feet and his chariot do not touch the ground, to symbolize his purity.
Yudhisthira and his brothers were favored by the Kuru elders like Bhishma, Vidura, Kripa and Drona
over Duryodhana and his brothers, the Kauravas. This is due to their devotion to their elders, pious
habits and great aptitude in religion and military skills, and all the necessary qualifications for the
greatest of the kshatriya order.
Yudhisthira performed the Rajasuya sacrifice to become the Emperor of the World. His motives were
not to obtain power for himself, but to establish dharma and defend religion all over the world by
suppressing the enemies of Krishna and sinful, aggressive kings.
In Mahabharata war, Bhima killed an elephant named Ashwathama, and loudly proclaimed that
Ashwathama was dead. Drona, knowing that only Yudhisthira, with his firm adherence to the truth,
could tell him for sure if his son had died, approached Yudhisthira for confirmation. Yudhisthira told
him: "Ashwathama has died". However, Yudhisthira could not make himself tell a lie, despite the fact
that if Drona continued to fight, the Pandavas and the cause of dharma itself would have lost and he
added: "naro va kunjaro va'' which means he is not sure whether elephant or man had died. Shri
Krishna knew that Yudhisthira would be unable to lie, and had all the warriors beat war-drums and
cymbals to make as much noise as possible. The words "naro va kunjaro va" were lost in the tumult
and the ruse worked. Drona was disheartened, and laid down his weapons. He was then killed by
Dhristadyumna. When he spoke about his half-lie, Yudhisthira's feet and chariot descended to the
ground.

3.6 ARJUNA

Arjuna, also known as Partha - son of Pritha; Kunti, Gudakesh – one who conquered sleep, savyasachi
– he could shoot arrow with both of his hands, and Dhananjaya – one who conquered wealth and
gold, is the main protagonist of the epic Mahabharata and also appears in other ancient Hindu texts
including the Bhagavata Purana. In the epic, he is the third among Pandavas, the five sons of Pandu.
The family formed part of the royal line of the Kuru Kingdom. Arjuna is depicted as a skilled archer.
Arjuna was born when Indra, the God of rain, blessed Kunti and Pandu with a son. From childhood,
Arjuna was a brilliant student and was beloved to his guru, Dronacharya. Arjuna represents the best
aspects of humanity:

● Courage, Strength, and Humility

● Intelligence and Wisdom
● Commitment to Truth and Justice
● Performance of Dharma with Karma (Duty and Right Action)

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Karna was an excellent archer and so a rivalry developed between him and Arjuna. The rivalry turned
bitter on Karna’s part when it became clear that Drona loved Arjuna more. In order to make clear to
all why he loved Arjuna, Drona called an assembly of his students at a lake, not explaining why, and,
when they arrived, they saw their teacher out swimming. Suddenly, Drona was attacked by a large
crocodile and, of all those gathered, only Arjuna came to his aid, fighting off the crocodile and
bringing his teacher to the shore. Drona then explained that the crocodile had been an illusion of his
own creation and he had never been in any actual danger but Arjuna, like the others, could not have
known that; even so, only Arjuna had been selfless and brave enough to risk his life to save his
teacher. Another such test conducted by guru Dronacharya to find and aim at a hidden toy bird
target on a tree, conclusively proved that no archer was as capable as Arjuna was, as he alone could
focus on the target despite many distractions deliberately placed around.

Draupadi swayamvar is another incident proving the might, steadfastness and single mindedness
qualities of Arjuna in pursuing his goal. The swayamvar posed a near impossible challenge of hitting
the eye of a toy fish’s eye mounted on a circular disc on top which was revolving by looking at the
reflection in the water placed below. Almost all couldn’t lift the bow. Some could lift it but could not
tie the string. Arjuna, not only lifted the bow with ease; tied the string but hit the fish’s eye with a
single arrow thus winning Draupadi.
He had a powerful bow by the name Gandiva, which helped him enormously in slaying his enemies.
He got it from Varuna, the Vedic God of rain through Agni the God of fire. He also received a divine
golden chariot from the latter as a gift which helped him to fight battles with Indra, his Godfather
and later with the Kauravas, his cousins.
Apart from archery, he also excelled in the arts of dancing, singing and acting which enormously
helped the Pandavas when they had to stay in the court of Virat in total disguise as a part of their
agreement with the Kauravas in the thirteenth year of their exile. Arjuna took advantage of the curse
he got from Urvashi and turned himself into Brihannala, an eunuch and acted as dance master for
the royal household, especially Uttara, the daughter of Virat. At the end of the one year stay, he
helped king Virat by fighting a battle with Kauravas who invaded his kingdom. After realizing that the
five people who working in his court were indeed Pandavas in disguise, king Virat offered to marry
his daughter to Abhimanyu the son of Arjuna in return for the services rendered by the brothers, a
marriage that proved crucial in the post mahabharata period as the son borne out of the wedlock
was the only surviving member of the Pandava clan.
By virtue of his inner purity and his loyalty to Lord Krishna, Arjuna had the fortune of receiving the
divine knowledge of the Bhagavad-Gita. In the Mahabharata war he played a very crucial role by
slaying warriors such as Bhishma, Karna, Dronacharya and Jayadhrata. The character of Arjuna
symbolizes purity, integrity, loyalty and valour. He had many temptations and dilemmas in his life but
always chose to remain on the side of God and with his brothers in their trials and tribulations.

3.7 MARKANDEYA

Rishi Mrikandu was leading an ascetic life in a forest. His wife was Marudhvathi. They were childless
for a long time. Mrikandu performed intense tapas for several years in order to please Lord Shiva to
have a child. Lord Shiva in all his splendour appeared before him. He said, “I am pleased by your

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devotion. Ask from me any boon you desire.” Mrikandu was overjoyed. He prayed to Lord Shiva thus:
“O Lord! I am childless. Grant me a son.” The Lord said in reply, “Do you desire to have a virtuous,
wise and pious son who will live up to sixteen years or a dull- witted, evil-natured son who will live
long?” Rishi Mrikandu did not hesitate over the choice. He did not want a worthless son. He begged
only for the short-lived son of whom he could be proud. Lord Shiva granted the request of his
devotee and departed.

After some time Marudhvathi conceived and gave birth to a son. The parents were extremely happy
about the new arrival that they named ‘Markandeya’. When Markandeya was five years, Mrikandu
arranged for his studies. Even in boyhood Markandeya mastered all the Vedas and Shastras. His
pleasing ways endeared him to his teachers. The boy was liked by one and all. When he reached the
age of twelve, his parents arranged his Upanayana. He was initiated into the chanting of the mystic
Gayatri Mantra. The boy was very regular in performing the Sandhya Vandana which pleased his
parents and other elders. He was thus spending his days very happily, delighting everyone by his
charming looks and pleasant behaviour. But the parents were sad at heart and whenever they looked
at their son a gloom spread over their face. They did not tell Markandeya that he was not destined to
live long.

The sixteenth year was fast approaching. One day, unable to control their grief, they wept before
him. Markandeya was surprised. He asked them gently the reason for their grief. Mrikandu, with
tears running down his cheeks said, “O my son! According to Lord Shiva’s boon you are destined to
live only for sixteen years. How can we withstand this? We are helpless and do not know what to do.”
Markandeya consoled his parents saying that death was not a thing which wise people should dread.
It is as natural as birth. The next day the boy came to them and said, “Dear father and mother, do not
worry for me. I am confident of winning over death. Pray and bless me that I may succeed in my
endeavour. Permit me to perform severe penance to please the Lord.” The parents blessed him
heartily and sent him for penance.

Markandeya was to complete the sixteenth year on a certain day. Yama knew that Markandeya’s life
was to come to an end. As usual Yama’s servants came to take his life. But they could not approach
him for the radiation from him was too intense for them. So, Yama, the God of Death, himself came
on his wonted black buffalo. He had in his hand the well- known rope with a noose for taking out the
young lad’s soul from his body and carrying it away. Yama saw the young devotee engaged in the
worship of Lord Shiva. Yama could not let the worship be completed if his duty as the God of Death
was to be properly performed. Markandeya could not be allowed to live a minute longer after the
completion of the sixteenth year. Normally invisible to human eyes, this time Yama had been forced
to show himself to the young boy by virtue of the latter’s intense piety and devotion to God. Yama
threw his rope with the loop and it went and encircled Markandeya’s neck and also the Shiva Linga.
The Shiva Linga at once split into two and out came Shiva, trident in hand. He pushed Yama aside and
killed him to save the child. From that day onwards, Markandeya got the names Mrityunjaya and
Kalakala.

After that at the request of other Gods, Shiva restored life to Yama. Then, turning to the young
devotee, with whose piety he was highly pleased, Lord Shiva blessed him with deathlessness. He said
to Markandeya, “Every desire of yours will be fulfilled. You will never be old or grey – haired. You will
live virtuous and famous till the end of the world. Omniscience will be an asset in you.”
To this day, the Hindus reckon Markandeya as one of the immortals.

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3.8 HARISHCHANDRA

Once there was a great king named Harishchandra who never lied and always kept his promise. He
was the ruler of Ayodhya and ruled wisely. His subjects were happy and prosperous. He was
well-known for his truthfulness. The Gods decided to test him. They asked Rishi Viswamitra to help
them.

One day, Harishchandra went hunting in the forest. Suddenly, he heard the cries of a woman. As he
went to help her, he entered the ashram of Vishwamitra. Vishwamitra was disturbed in his
meditation and became angry. To cool his anger Harishchandra promised to donate his kingdom to
Vishwamitra. Vishwamitra accepted his donation but also demanded dakshina (fees) to make the act
of donation successful. Harishchandra, who had donated his whole kingdom, had nothing to give as
dakshina. He asked Vishwamitra to wait for one month before he paid it. A man true to his word,
Harishchandra left his kingdom and went to Kashi along with his wife, Taramati, and son, Rohitashwa.
In Kashi, he could not earn anything. The period of one month was about to end. His wife requested
him to sell her as a slave to get the money. Harishchandra sold Taramati to a Brahmin. As she was
about to leave with the Brahmin her son began to cry. Harishchandra requested the Brahmin to buy
Rohitashwa also. The Brahmin agreed. But the money was not enough to pay the dakshina and so
Harishchandra sold himself as a slave to a chandala (a person who works in a cremation ground). He
paid Vishwamitra, and started working in the cremation ground.

Taramati worked as a servant in the Brahmin's house. One day, when Rohitshwa was plucking flowers
for the Brahmin, a snake bit him and he died. Taramati took her son's body to the cremation ground.
There she met Harishchandra. He was filled with grief to see his only son dead. To perform the
cremation, he asked for money from Taramati. She didn't have any money. Haishchandra, who was
duty bound, could not cremate the body without tax. Taramati was a devoted wife and she did not
want her husband to give up his duty. She said, "The only possession I have is this old sari that I am
wearing. Please accept half of it as the tax." Harishchandra agreed to take the sari. He also decided
to give up their lives on their son's cremation fire.

As Taramati tore her sari, Vishnu himself appeared with all the other Gods. The chandala, who was
actually Yama, showed his real form and brought Rohitashwa back to life. Harishchandra and his
family passed the test; they had demonstrated great virtue and righteousness. All the Gods blessed
them. Indra asked Harischandra to go to heaven with him. But he refused saying that he could not go
to heaven when his subjects were suffering without him. He asked Indra to take all his subjects to
heaven. Indra said that it was not possible because people go to heaven or hell depending on their
deeds. Harishchandra said that he would donate all his virtues to his subjects so that they could go to
heaven and he would bear the consequences of their sins. Seeing Harischandra's love for his
subjects, the Gods were very pleased. They took all the people of Ayodhya to heaven. Meanwhile,
Vishwamitra brought new people to Ayodhya and made Rohitshwa the king.

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3.9 PRAHLAD

Prahlāda was born to Kayadu and Hiranyakashipu, an evil demon king who had been granted a boon
that he could not be killed off anything born from a living womb, neither be killed by a man nor an
animal, neither during the day nor at night, neither indoors nor outdoors, neither on land nor in the
air nor in water and of no man-made weapon.
Prahlāda—while being in his mother's womb—got to hear sweet Narada's chants. He was taught
by Narada in early childhood. As a result, he was devoted to Vishnu. His father didn't like his spiritual
inclination and tried to warn Prahlāda. Despite several warnings from his father Hiranyakashipu,
Prahlāda continued to worship Vishnu instead. His father then decided to commit filicide and poison
Prahlāda, but he survived. He then trampled the boy with elephants, but the boy still lived. Then he
put Prahlāda in a room with venomous snakes, and they made a bed for him with their bodies.
Prahlāda was then thrown from a valley into a river but was saved by Vishnu. Holika, the sister
of Hiranyakashipu, was blessed in that she could not be hurt by fire. Hiranyakashipu puts Prahlāda on
the lap of Holika as she sits on a pyre. Prahlāda prayed to Vishnu to keep him safe. Holika is then
burned to death as Prahlāda is left unscathed. This event is celebrated as the Hindu festival of Holi.
After tolerating abuse from Hiranyakashipu, Prahlāda is eventually saved by Narasiṁha, Vishnu in the
form of a man-lion chimera, who emerges from within a stone pillar, who places the king on his
thighs, and kills him with his sharp nails at the entrance to his home at dusk, thus nullifying
Hiranyakashipu's all boons of virtual immortality. Prahlāda eventually become king of
the demons and attained a place in the abode of Vishnu (Vaikuntha) after his death.

3.10 NARADA MUNI

Narada Muni or Narada, is a God-Rishi, famous in Hindu traditions as a travelling musician and
storyteller, who carries news and enlightening wisdom. He is one of mind-created children of
Brahma, the creator. He appears in a number of Hindu texts, notably the Mahabharata, telling
Yudhishtira the Prahlada story, the Ramayana as warning Ravana as well as in the Puranas. Once God
decided that it was time for Him to descend to earth to set matters right, lesser Gods came down to
like someone or the other to aid and enjoy a ringside view of epochal events. He is also referred to as
Rishiraj, meaning the king of all Rishis or rishis. He was gifted with the boon of knowledge, past,
present and future.
Once, his knowledge became a hindrance in God's designs. He was therefore cursed that although he
would travel to distant worlds and realms (Samskrit: lokas) to tell the truth and warn people, they
would never believe him. He is depicted carrying a khartal (musical instrument) and tanpura with the
name Mahati and is generally regarded as one of the great masters of the ancient musical

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instrument. Narada is described as both wise and mischievous in some humorous tales. Vaishnav
enthusiasts depict him as a pure, elevated soul who glorifies Vishnu through his devotional songs,
singing the names Hari and Narayana, and therein demonstrating bhakti yoga. The Narada Bhakti
Sutra is attributed to him.

3.11 DHRUVA

Once there lived a king called Uttanapada. King Uttanapada had two queens, Suniti and Suruchi.
Queen Suniti was the older queen. She was good and kind and gentle. She had a little son called
Dhruva. Queen Suruchi, the younger queen, was very beautiful, but proud and haughty. Suruchi, too,
had a son, who was called Uttama. Suruchi was very dear to the King while he was indifferent to his
first queen, Suniti.
One day, Dhruva saw Uttama, sitting on the lap of the king, their father. When the king took up
Dhruva on his lap, a jealous Suruchi severely abused the king. Dhruva went away heart-broken to his
mother, who advised him that the one way to overcome the evil effects of one’s own past karma was
to seek shelter at Lord Vishnu’s feet. Hearing his mother’s words, Dhruva, just five years old but
highly sensitive and self-respecting, left the city, determined to devote himself to worship Lord
Vishnu. He had an opportune meeting with Rishi Narada and being instructed in his sacred Name, he
entered the forest of Madhu, where he engaged himself in severe austerities in adoration of Lord
Vishnu.

His meditations released such tremendous energy that the very earth shook and disturbed the
Saptarishis, the Seven Rishis, who were meditating nearby. They wondered who it could be who was
releasing such energy by the strength of his meditation. ‘It must be a great king, or a god,’ they said,
‘to have so much power.’ They were amazed to find it was just a little boy. The Rishis surrounded him
and prayed with him as he meditated.
Ultimately Vishnu himself noticed the boy and felt the strength of his meditation. ‘I must grant him
what he wants,’ said the great God Narayan to himself. ‘Such perseverance and steadiness of purpose
must be rewarded.’ Lord appeared before him, but the child would not open his eyes because he was
still merged in his inner vision of Vishnu's form described to him by Narada. Lord Vishnu had to adopt
a strategy of causing that inner vision to disappear. Immediately Dhruva opened his eyes, and, seeing
outside what he had been seeing all along in his mental vision, prostrated himself before the Lord.
But he could not utter a single word. Having spent a long time in the Lord's remembrance he even
forgot the objective of his tapasya, and only asked for a life in memory of the Lord. Pleased by his
tapasya and by his stuti (praise), Lord Vishnu granted his wish and further decreed that he would
attain Dhruva-pada: the state where he would become a celestial body which would not even be
touched by the Maha-Pralaya.

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3.12 HANUMAN

Hanuman is one of the central characters of the epic Ramayana. He is an ardent devotee of Rama
and one of the chiranjivis (immortals). Once for example he mistook the sun for a ripe fruit, and
rushed towards the sky in an attempt to grab it. Indra, the king of the Gods, struck Hanuman with a
thunderbolt on the jaw (hanu), thus inspiring the name. When Hanuman continued to misbehave,
powerful Rishis cursed him to forget his magic powers, such as the ability to fly or to become
infinitely large, until he was reminded of them.
As he grew up, Hanuman sought to educate himself and for this purpose he chose Surya the Sun God
as his guru saying: "You see, everything there is to see in the universe and, you know everything
there is to know. Please accept me as your pupil." Surya hesitated. "I don't have the time," he said.
"During the day I ride across the sky, and at night I am too tired to do anything." "Then teach me as
you ride across the sky during the day. I will fly in front of your chariot, facing you from dawn to
dusk." Impressed by Hanuman's zeal and determination, Surya accepted him as his pupil.
Hanuman is no ordinary monkey. While embarking on the search for Sita, the monkeys were
confronted by the vast ocean lying between them and Lanka. They wondered how they would make
their way across this mighty obstacle. Someone suggested that Hanuman jump and cross over the
sea. But Hanuman was doubtful, "I cannot do that," he said. At that moment, one of his companions
reminded Hanuman of the awesome powers lying dormant within him. Instantly Hanuman regained
memory of his divine strength and he successfully leaped across the ocean. Truly Hanuman is
symbolic of the perfect mind, and embodies the highest potential it can achieve.
Every morning in Ayodhya, Hanuman Ji would observe Sita put a red mark on her forehead and
smear the parting of her hair with vermilion powder, enacting a ritual which is the exclusive
prerogative of married women. Being naturally of a curious bent of mind he asked her the reason
behind this daily ritual. "For the wellbeing of my husband," she replied. Hanuman, ever the humble
well-wisher of his chosen lord wondered: "If a virtuous woman like Sita has to apply vermilion in this
manner for the good of Lord Rama, I, a mere monkey, need to do more." Thus thinking, he took a
bowlful of the paste and smeared his whole body with it. Needless to say, both Rama and Sita were
moved by the purity of Hanuman's heart. Since then, idols of Hanuman are coloured a rich vermilion
red.
Once, Sita gave Hanuman a necklace of pearls. After a while, the residents of Ayodhya observed him
breaking the necklace and inspecting each pearl minutely. Intrigued, they asked him the reason. "I
am looking for Rama and Sita," replied Hanuman. Laughing at his apparent naivety the spectators
pointed out to him that the royal couple was at the moment seated on the imperial throne. "But
Rama and Sita are everywhere, including my heart" wondered aloud the true bhakta. Not
understanding the depth of his devotion, they further teased him: "So Rama and Sita live in your
heart, can you show them to us?" Unhesitatingly, Hanuman stood up and with his sharp talons tore
open his chest. There, within his throbbing heart, the astonished audience were taken aback to find
an enshrined image of Rama and Sita. Never again did anyone make fun of Hanuman's devotion.

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3.13 KING JANAKA

His original name was Janadeva but he was popularly called Janaka. He was an intellectual and
performed his duties with great deliberation. He was universal in his thoughts and extremely spiritual
despite being a king of great repute. While performing yajñas or doing charity or homas or even
while ruling the country he was in a kind of trance or blissful samadhi. God himself was a little
surprised at Janaka and wanted to probe his mind! God disguised himself as a brahmin and did some
mistake that would bring him face to face with Janaka. When he was presented before the king,
Janaka, instead of punishing the brahmin, exiled him from his country! “Which is the boundary of
your country?”, the brahmin asked the king. Janaka understood the implication of the question and
remained silent. He told the brahmin that it is open for him to remain in his country or not.
The brahmin complimented king Janaka for fixing his thoughts always on Lord Vishnu and blessed
him. But before leaving, he desired to reveal the spiritual accomplishment and the detachment of
Janaka to the brahmins there. According to God’s intention, Janaka’s capital Mithila was in flames
and people screamed and ran helter-skelter to save themselves! Seeing his capital in terrible flames,
Janaka remained calm and unruffled! There was no anxiety or any shade of suffering on his face! He
said, “My wealth is eternal! There is nothing for me to desire! Nothing in me is burnt or destroyed as
Mithila burns!” Wondering at the equanimity and spirituality of Janaka, God brought back Mithila to
its original glory! The flames disappeared instantly! The Lord presented himself before Janaka,
blessed and directed him to tread on the righteous path and be truthful always!

3.14 RISHI VYASA

Krishna Dvaipāyana, also known as Vyasa and Veda Vyāsa (the one who classified the Vedas), is a
Vedic rishi (sage). He is best known as the author of the Mahabharata. He is also credited as the
traditional compiler of the Vedas, as well as the writer of other important works including the 18
new Puranas. The festival of Guru Purnima is dedicated to him. It is also known as Vyasa Purnima,
the day believed to be both of his birth and when he divided the Vedas. Vyasa is considered one of
the seven Chiranjivis (long-lived, or immortals), who are still in existence according to Hindu
tradition.
Vyasa is believed to be an expansion of the God Vishnu, who came in Dvapara Yuga to make all the
Vedic knowledge from oral tradition available in written form. He was born on an island in the
river Yamuna and was named Krishna Dvaipayana because of his dark complexion and birthplace.
Dvaipayana was given the title as he mastered the one combined Vedic scripture and divided it into
four parts: Rigveda, Samaveda, Yajurveda and Atharvaveda.

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Vyasa is traditionally known as the chronicler of the epic Mahabharata and also features as an
important character in Mahābhārata. Vyasa asks Ganesha to assist him in writing the text. Ganesha
imposes a precondition that he would do so only if Vyasa would narrate the story without a pause.
Vyasa set a counter-condition that Ganesha understands the verses first before transcribing them.
Thus, Vyasa narrated the entire Mahābhārata and all the Upanishads and the 18 Puranas, while Lord
Ganesha wrote.
At a very tender age, Vyasa revealed to his parents the purpose of his life — that he should go to the
forest and practice ‘Akhanda Tapas’ or continuous penance. At first, his mother did not agree but
later approved on one important condition that he should appear before her whenever she wished
for his presence. According to the Puranas, Vyasa took initiation from his guru Rishi Vasudeva. He
studied the Shastras or scriptures under the Rishis Sanaka and Sanandana and others. He arranged
the Vedas for the good of mankind and wrote the Brahma Sutras for the quick and easy
understanding of the Shrutis; he also wrote the Mahabharata to enable common people to
understand the highest knowledge in the easiest way. Vyasa wrote the 18 Puranas and established
the system of teaching them through ‘Upakhyanas’ or discourses. In this way, he established the
three paths of Karma, Upasana (devotion) and Jnana (knowledge). Vyasa’s last work was the
Bhagavatam which he undertook at the instigation of Devarshi Narada, who once came to him and
advised him to write it, without which, his goal in life would not be reached.

3.15 RISHI VASISTHA

Vasishtha is one of the oldest and most revered Vedic Rishis. He is one of the Saptarishis (seven
great Rishis) of Bharat. He was married to Arundhati. Vashistha is credited as the chief author
of Mandala 7 of the Rigveda. His ideas have been influential and he is called the first Rishi of
the Vedanta school of Hindu philosophy by Adi Shankara.
Some treatises named after him or attributed to him include:

● The Vasishtha samhita is a medieval era Yoga text. There is an Agama as well with the same
title.
● The Vasishtha dharmasutra, an ancient text, and one of the few Dharma-related treatises
which has survived into the modern era.
● The Yoga Vasishtha presents Vedanta and Yoga philosophies. It is written in the form of a
dialogue between Vasishtha and prince Shri Rama, about the nature of life, human suffering,
choices as the nature of life, free will, human creative power and spiritual liberation.
● The Agni Purana is attributed to Vasishtha.
● The Vishnu Purana is attributed to Vasishtha along with Rishi Pulatsya. He has also
contributed to many Vedic hymns and is seen as the arranger of Vedas during Dvapara Yuga.
He is the subject of many legends, such as him being in possession of the divine cow Kamadhenu and
Nandini her child, who could grant anything to their owners. He is famous in Hindu legends for his
legendary conflicts with Rishi Vishwamitra. In the Ramayana, he is the family priest of the Raghu
dynasty and teacher of Lord Rama and his siblings. He was the main priest of Ashvamedha yaga.

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3.16 RISHI SHUKA

Rishi Shuka, son of Rishi Vyasa and Pinjala, is an important person in Mahabharata. It is Shuka who
narrates Srimad Bhagavata to King Pareekshit – who was in anticipation of his end from Takshaka.
Shuka is among the only five to learn everything under the lotus feet of Rishi Vyasa. He is known in
the tradition as the greatest of men with ultimate Vairagya-bhaava (total renunciation) seeking to
attain Moksha. His birth, his short life, and his eventual attaining of Moksha is a fascinating story in
Mahabharata that elevates one to look at life with divine dispassion. The story of Shuka is narrated to
Yudhishthira in Mahabharata by none other than Bheeshmacharya himself, in Shanti Parva. His story
contains immense insight into the notion of Moksha in our tradition as well as the traits and path of a
person seeking Moksha.
Rishi Shuka – remained in Meru Parvata performing his penance, divine rituals, and immense
austerity. The Vedas came to him as easily as they did to Vyasa. Holding nothing other than Dharma
in his mind, he sought Devaguru Brihaspati as his first guru. Having learned all the Shastras, itihasas,
Puranas, and the Vedas he offered the right Gurudakshina to Devaguru and returned to his Ashram
to continue his penance.
Rishi Shuka sought to learn more about Moksha from Vyasa who directed him to study certain
Shastras that concerned themselves with Moksha alone. Shuka, in no time, studied Yoga and
Samkhya. His aura was now equal to that of Brahma himself. Finally, Vyasa was pleased and said “Oh
Shuka, you must now meet the great King Janaka of Mithila. From him alone you must learn the very
Siddhanta of Moksha – that shall be your final step in the path of Moksha.
The King was informed that Shuka would soon come to him to add more wisdom to his repertoire.
He made certain arrangements in anticipation of Shuka’s arrival. He was made to pass through
challenges, such as guards ignoring him for 3 days for entry, luxurious treatment afterwards etc..
Even after this, the people could not but notice that the young man despite his young age had
complete control over his mind and his focus was unwavering. Finally, Shuka was brought to the King
who was on his throne. The ambience was festive; music was being played while beautiful dancers
entertained the audience in the King’s court. Janaka summoned Shuka to him and gave him a cup of
milk filled to the brim. He was asked to take the cup and go round the court seven times without
spilling a drop of the milk. The path for Shuka was strewn with musicians, dancers, court jesters etc.
The noise emanating from the court, the sound of music, the tap of the dancers’ feet failed to
distract Shuka as he completed his seven rounds without spilling a drop of the milk from the cup!

And when he brought the cup back to the King, he told Shuka “What your father has taught you and
what you have learned yourself, I can only repeat. You have known the Truth; go home”. The young
Shuka showcases what one can achieve when the mind is free and one have full control over self.

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3.17 KING BALI

Mahabali was the grandson of Prahlāda and the son of Virochana. After the churning of the ocean,
the Gods became immortal and powerful. Indra’s army defeated Daityaraj Bali and his army of
Asuras. To regain his lost kingdom, Bali performed Yajña’s under the supervision of Shukracharya.
After the yajña, Bali received a golden chariot pulled by four houses that ran at the speed of wind. He
also got a quiver with numerous arrows, a flag post with a lion's head and celestial armour. Along
with these things Shukracharya gave him a garland of ever blooming flowers and a conch shell whose
battle cry was thunderous. Then, Bali went to battle against Indra. This time Daityaraj Bali won the
battle and Indra fled from the battlefield. Bali once again asked for Shukracharya’s guidance to
maintain his victorious position. Shukracharya said, “If you keep on performing yagyas, you can live a
fearless and powerful life. You should also give alms to the poor and the Brahmins.”

Vamana; Lord Vishnu’s avatar, posed as a Brahmin, went to the spot where Shukracharya and
Daityaraj Bali were performing a yajña. Bali welcomed the Brahmin boy and said, “How can I help you
young Brahmin?” The Brahmin said, “I have heard a lot about you giving alms to Brahmins. I do not
want wealth or luxuries; I just need the land that my three steps cover.”

All the people who were present there were surprised to hear the request of the Brahmin boy. The
Asuras laughed at the boy’s request. Daityaraj Bali agreed to grant him what he wanted. Suddenly, to
everyone’s surprise, the young Brahmin boy started growing in size. Soon he was larger than planet
Earth itself. He took a large step and put it on Earth to claim it and said, “Now the earth is mine.”
Then he took the second step and put it on Amravati which was under Bali’s control and said, “Now
Amravati is mine.” Amravati was also under the Brahmin boy’s possession. Then he said, “Bali where
should I keep my third step? Earth and Heaven are already mine. Now there is no place left.”
Shukracharya warned Bali, “Be careful Bali! I am very sure this Brahmin is not an ordinary boy. He is
surely Vamana, Lord Vishnu himself. Don’t let him take the third step or you will have to lose
everything you have.” But Bali said, “Acharya, I have given him my word. I cannot go back from it.
“The Asuras and Daityas heard this and stepped forward to attack Vamana, but they could not harm
him at all.

Bali then addressed Vamana and said, “As nothing else is left you may keep your third step on my
head.” Hearing Bali’s words, Lord Vishnu appeared in his true form and said, “I bless you, Bali. From
now on, you will rule Pataal Lok forever.” Thus, Bali went to Pataal Lok. Indra and the other Gods
retained Amravati due to Lord Vishnu’s Vamana Avtar.

3.18 RISHI DADHICHI

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Dadhichi is the son of the Rishi Atharvan and his wife Chiti. Atharvan is said to be the author
of Atharvaveda, which is one of the four Vedas. Chitti was the daughter of Rishi Kardam. Dadhichi
had established his ashram in Misrikh, in Naimish-aranya near Lucknow.
Demon named Vritrasura was full of pride. He started a battle with the Deities. He was so powerful
that the Deities were finding it difficult to defeat him. In order to seek guidance about how to defeat
the demon, Indra, the king of Deities went to Bhagawan Vishnu. Bhagawan Vishnu suggested that a
weapon made from the bones of Dadhichi Rishi (Sage) would be able to vanquish the demon. All the
Deities were now facing a dilemma, because Dadhichi Rishi was a very loving, helpful and calm Rishi.
How should they ask such a holy man for his own bones? Bhagawan Vishnu advised Deity Indra to go
to Dadhichi Rishi and explain everything to him in detail, as after hearing their plight Dadhichi Rishi
would happily end his life and give his bones for making the weapon.

Deity Indra along with his retinue went to Dadhichi Rishi. The noble Rishi heartily welcomed
everyone and politely asked Indra the reason for his visit. Indra said, “We have all come to you to ask
for something. We need a weapon to destroy Vritrasura. We need your bones to make that weapon.
We cannot do this without your assistance.” Dadhichi Rishi immediately replied, “I shall give up my
life and surrender my body to you. Then you can do whatever you want.” With the help of His Yogic
powers Dadhichi Rishi left the mortal body. The Deities removed the bones from his body and crafted
the powerful Vajrayudha (thunderbolt weapon). With powerful mantras guiding the Vajrayudha the
Deities were able to destroy Vritrasura.

3.19 VISHWAKARMA

Vishwakarma, the son of Lord Brahma, is believed to have created the holy city of Dwarka, Lord
Krishna’s ruling kingdom, other than having created several palaces and weapons for several Hindu
Gods. He was called the divine carpenter as well as swayambhu, which means self-existent or to be
created by one’s own accord.

Vishwakarma Jayanti, also known as Vishwakarma Puja, marks the birth of the Vishwakarma, who is
believed to be the creator of the world, and is referred to as the divine architect. The festival is
celebrated with much gusto by architects, engineers, as well as skilled labourers including mechanics,
factory workers, smiths, welders, industrial workers and craftsmen. Often one can find pictures of
Lord Vishwakarma adorning the walls of factories, industries and offices of such workers as he is
considered auspicious by their respective working communities.

3.20 PRUTHU

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King Anga belonged to the clan of Dhruva the great devotee of Lord Vishnu. After performing a yajña
he had a son by name Venu. But unfortunately, he was very bad and tormented people and the
Rishis. Unable to tolerate his atrocities King Anga left his kingdom never to return! Venu, as a king,
became so arrogant that he wanted all to worship him like Lord Vishnu! The advice of the Rishis went
in vain and in great anger they wished for his death and he died.
The Rishis could not endure the lawlessness and sufferings of people in the absence of the king. They
brought the dead body of Venu and rubbed its shoulders when out of them emerged a man and
woman! They called him PRUTHU and the woman ARCHIS. They were the avatars of Lord Vishnu and
Lakshmi! When Pruthu came of age, he was crowned as the king of the country. Entire Nature
rejoiced at his coronation and mountains, rivers, animals, and birds brought him presents so also
Gods gave him presents. Despite these gifts Pruthu remained very humble and said he was not
worthy of these gifts till he removed the sufferings of the people.
King Pruthu desired to save his people from insatiable hunger and thirst. They were clamouring for
food. He knew that mother earth had withdrawn all her resources into herself. That was the reason
for the pangs of the people. He became furious with anger and shot a sharp arrow into the earth!
Terrified at his anger and the arrow, mother Earth took the shape of a cow and ran for life. But King
Pruthu chased her over mountains and dense jungles when she fell at his feet and prayed not to
harm her as she was a woman. But king Pruthu said that she deserved to be killed as she had done
maximum disservice to humanity by withdrawing all her resources. She said that she had done so as
she was ruled by very bad and unrighteous kings. She couldn't bear her resources being misused and
wasted! She was now ready to deliver all her resources and hidden materials to humanity as the
ruler was king Pruthu. She wanted a calf, a milkman, and a proper vessel so that she could start
giving milk! King Pruthu was pleased to the extreme at the words of mother Earth. He lost no time
and mother Earth started giving out all things she had withdrawn into herself.
King Pruthu was extremely delighted with mother Earth for the way in which she yielded every
material she had withdrawn into herself. There was nothing that she had not given up including the
medicinal herbs or aushadhis! King Pruthu smashed the mountain tops and filled all the openings on
earth so that it could be a plain surface. In his ecstasy and appreciation of what mother Earth has
done, he adopted her as his beloved daughter. From that day onwards mother Earth was called
“PRITHVI”. Pruthu is said to be the first king of this earth!

3.21 MAHARISHI VALMIKI

Maharishi Valmiki is the author of the holy epic 'Ramayana,' which consists of nearly 24,000 verses.
He is also believed to be the author of Yoga Vasishtha, a scripture that explains a range of
philosophical issues. Sita took refuge in his Ashram where Lava and Kusa were born.
Maharishi Valmiki was born in Treta Yug as Ratnakara to Rishi Prachetasa. At a very young age, he got
lost in the forest. A hunter took him under his care. Soon Ratnakara turned out to be an excellent
hunter. Ratnakara married a beautiful girl. As his family grew, Ratnakara found it next to impossible
to feed them. As a result, he took to robbery. One day, Rishi Narada was passing through the jungle
when he was attacked by Ratnakara. Narada played his Veena and praised the Lord. As Ratnakar
gazed into Narada's eyes, his cruel mind melted. Rishi Narada asked Ratnakara whether the family,

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for whom he took to robbery, will partake in his sins also? Ratnakara went home to ask the same
question to his family. On being refused by his family members, he went back to Rishi Narada who
taught him the holy name of 'Ram' and asked him to sit in meditation, chanting the name of Ram,
until the time Narada came back.
Ratnakara followed his instructions and was sitting in a meditative posture for years, during which his
body got completely covered by an anthill. When Narada came back to see him, he removed the
anthills from his body. He told Ratnakara that his penance paid off and the Lord was pleased with
him. Ratnakara was blessed with the honour of a Brahmarshi. He was given the name of Valmiki since
he was reborn from the ant-hill or Valmika. Rishi Valmiki built his ashram on the banks of River
Ganga.
Narada visited Maharishi Valmiki in his ashram once and there: he narrated the story of Lord Rama.
After that, he received a vision from Lord Brahma in which the Lord instructed him to write
Ramayana in shlokas, which the Rishi readily followed. Valmiki had the fortuity of receiving Lord Ram
along with his wife Goddess Sita and younger brother Lakshman at his ashram. On Valmiki's request,
Lord Rama built his hut on Chitrakut hill, near his ashram.

3.22 BHARGAVA – PARSHURAM

Parshuram is believed to be the sixth incarnation of Lord Vishnu. The story of Parshuram belongs to
the Treta yug. The word Parshuram means Lord Ram with an axe.
Parshuram was the son of Jamadagni and Renuka. Parshuram had received an axe from Lord Shiva
after undertaking terrible reparation. Lord Shiva had also taught him methods of warfare and other
skills. Born in a Brahmin family, he was unlike the other Brahmins; he carried traits of a Kshatriya. The
Khatriya traits included aggression, warfare and valour. Hence, he is called as a ‘Brahma-Kshatriya’ as
he had skills from both the clans.
Once King Kartavirya Sahasrarjuna and his army forcibly tried to take away Parshuram’s father’s
magical cow named Kamdhenu. Being angry and revengeful, Parashurama killed the entire army and
King Kartavirya. In revenge for their father’s death, the king's son killed Jamadagni in Parshuram’s
absence. Furious and hurt by their act, he went ahead killing all the king’s sons and corrupt Haihaya
Kings and warriors on the earth. He conducted the Ashvamedha sacrifice (yajña) and gave away his
entire holdings to the priests who conducted the ritual.
Parshuram is also known as immortal, who fought back the advancing ocean, which was going to hit
the lands of Kokan and Malabar. The coastal area between Maharashtra and Kerala is known as
Parshuram Kshetra.
Parshuram was known for his love for righteousness. He was known to be the Guru to Bhishma,
Dronacharya and Karna. However, in advance, Parshuram knew that Karna would do injustice along
with Duryodhan in the Kruskshetra war. So as the duty of a good guru, he decides to teach him the
Brahmashastra, but he also curses Karna that the knowledge will not be useful to him when he needs
it.

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According to folklore, Parshuram gave the Sudharshan chakra to Lord Krishna. It is believed that the
main motto of Vishnu’s sixth incarnation was to free the earth’s burden by assassinating the sinful
and corrupt kings who neglected their duties.

3.23 BHAGIRATHA

Bhagiratha, son of the great king Dilip, brought river Ganga to earth! His father and grandfather tried
their best to get the river to earth but failed.
His ancestors who angered the renowned Rishi Kapila were reduced to ashes! To get them a place in
‘Pitru Loka' river Ganga had to be brought down to earth. It was the indefatigable effort of
Bhagiratha that made it possible for river Ganga to arrive on earth from heaven! He was fired with
zeal and obligation for his ancestors and performed severe penance meditating on the river. Pleased
with his devotion and commitment Ganga appeared before Bhagiratha. He was happy at her
presence. He reminded her how she took birth from the sacred feet of Lord Vishnu when as Vamana
he took Viswarupa! Emperor Bali had then performed abhishekam to the lotus feet of the Lord with
the water from his kamandalu! That water became the river ‘Mandakini’ and called ‘Vishnupadi!’
also.
Goddess Ganga asked why he performed such a severe tapa. Bhagiratha told her about the fate of his
ancestors and how they can attain Pitru Loka by her touch! While agreeing to his desire, she said that
she would be descending to earth with terrific speed and reach the nether world-- patala loka!’ Then
all his efforts would be in vain! She was reluctant to come down to earth as she would be polluted
when sinners and others bathe in her waters! Bhagiratha said that she would be purified when great
saints, Rishis and seers take bath in her waters. He said that only Lord Siva could control the speed of
descending Ganga and that he would request the Lord to help him! Goddess Ganga agreed to
descend on the head of Lord Siva first! With redoubled energy once again Bhagiratha performed
penance propitiating Lord Siva! When the Lord appeared Bhagiratha explained his aim and how his
ancestors could reach ‘Pitru Loka'. He requested the Lord to receive the speeding Goddess Ganga in
his matted locks and release her slowly later so that she could follow him!
Lord Siva stood firm with raised chest and with both hands on the back with his ‘trisula’! Ganga came
down with terrific speed! Creator Brahma and Indra and all the other Devas stood in utter
amazement to witness the grand spectacle! Bhagiratha was extremely happy at the thought of his
ancestors reaching their destined Pitru Loka'! But suddenly Ganga became proud at the thought of
Lord Siva receiving her in his head! Sensing her pride and arrogance the Lord imprisoned her in the
maze of his matted locks! Ganga disappeared in the matted locks of the Lord! Bhagiratha was
shocked at this and prayed to the Lord for the release of Ganga. Pleased with Bhagiratha the Lord
released Ganga slowly through a branch of his matted hair! Ganga followed Bhagiratha as he led her
to the place where his ancestors were reduced to ashes by the furious look of Rishi Kapila. On the
way the waters disturbed the penance of Rishi Jahnu who took the entire river into his kamandalu!!
Bhagiratha had to beg his pardon for the release of water from Rishi Jahnu! Thus, Ganga came to be
called “Jahnavi!”
Thus, through the tenacity, perseverance and hard work of Bhagiratha River Ganga descended to
earth! It is an inspiring story for all to work ceaselessly for the achievement of an ideal!

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3.24 EKLAVYA

Eklavya was the son of a poor hunter. He wanted to learn archery to save the deer in the forest that
were being hunted by the leopards. So, he went to Dronacharya and requested him to teach him
archery. Dronacharya was the teacher of the Royal family. In those days, as a rule, a teacher to the
members of the Royal family was not allowed to teach the state art to anybody else. It was forbidden
to make anyone as powerful as the princes for the safety of the region.

But Eklavya deeply desired to study under Dronacharya. Dronacharya, bound by the state law, could
not accept him as his student. Eklavya in his heart had already accepted Dronacharya as his Guru. He
went home and made a statue of his Guru. Over the following years, with sincerity and practice, he
learnt archery and became better than the state princes at the art. He became so good at it that he
would hear the sound of the animal, shoot an arrow at it and claim the animal.

One day, Arjuna, the prince found out about this talented archer. He went to Eklavya and asked him,
‘Who taught you archery?’ ‘Dronacharya,’ said Eklavya. Hearing this, Arjuna was furious. He went up
to Dronacharya and said angrily, ‘What is this? You have cheated us. What you have done is a crime.
You were supposed to teach me exclusively, but you taught this man and made him skillful.’
Dronacharya was baffled and confused at Arjuna’s allegations. He wondered who this student of his
was, who had learned the art from him but whose name and identity he did not know! He thought
hard but could not come up with an answer for Arjuna. He could not believe; this student was better
than even Arjuna.

Both Dronacharya and Arjuna decided to meet the boy. Eklavya welcomed his master with great
honour and love. He led both of them to the statue he had made of Dronacharya. Eklavya had
practiced archery over all the years, considering and believing the statue to be his Guru. In ancient
time, a common practice in learning was - Guru Dakshina, where a student would give a token of gift
or fee for the knowledge gained by the student. Dronacharya said, ‘Eklavya, you must give me some
Guru Dakshina. You must give me the thumb of your right hand.’ Eklavya knew that without the
thumb, archery could not be practiced. Eklavya without a second thought gave the thumb of his right
hand to his Guru.

Dronacharya blessed Eklavya with immortality by asking him for his thumb. So, when people think of
devotion, they think of Eklavya alone.

3.25 MANU

Manu (Samskrit: मन)ु is a term found with various meanings. In early texts, it refers to the archetypal
man, or to the first man (progenitor of humanity). The Samskrit term for 'human', मानव means 'of

42
Manu' or 'children of Manu'. Manu is the title or name of fourteen mystical Kshatriya rulers of earth,
or alternatively as the head of mythical dynasties that begin with each cyclic kalpa (aeon) when the
universe is born anew. The title of the text Manusmriti uses this term as a prefix, but refers to the
first Manu – Svayambhuva, the spiritual son of Brahma.
According to Puranas, each kalpa consists of fourteen Manvantaras, and each Manvantara is headed
by a different Manu. The current universe is asserted to be ruled by the 7th Manu named Vaivasvata.
Lord Surya's son or King Satyavrata, and after his reign he handed over his kingdom to his eldest
son 'Ikshvaku' and retired to the forests for meditation. After some time, Brahma appeared and
Satyavrata asked for the boon to carry the role of 'Manu' for the next manavantar and Brahma
agreed. One day, Satyavrata was performing ablutions in the pond and when he raised his cupped
hands containing water, he found a little minnow in them. Satyavrata was amazed to find the fish
talking and asking him for a shelter.
During the night, the little one grew into a bigger one and Satyavrata had to transfer it to the bigger
container. To Satyavrata amaze the fish grew larger each time he transferred it to a bigger vessel.
Ultimately, he transferred it to the ocean and it grew bigger than the ocean itself! Satyavrata then
realized the fish is no other than an incarnation of Lord Vishnu himself and bowed before him.
Obliged with his humility, Vishnu told Satyavrata that he is the 'Manu' of this manavantra and exactly
seven days later there will be a great deluge or Pralay and everything will be swallowed by the
mighty ocean waves. He must take the Saptarishis all the pair of species worth saving for. He is
responsible for the continuation of life after the end of this period. The demigods themselves will
construct the ship to take all life with him and he must wait for him at the exact same places after
the specified period.
Manu with all species including elephants, tigers, plants etc with his partner shraddha waited for the
lord to appear. On the prescribed day, the waves as big as mountains burgeoned the sky, Vishnu
appeared in his Matasya avatar, this time golden in colour and a horn on its head. The boat was tied
by Shesha Naga-Vasuki (the serpent), to the horn on the head of Matsya and thus Lord's devotees
were kept safe from the rising waves.
During this period Manu asked many questions to Vishnu and the conversation is recorded in the text
- Matasyapuran. After the great rain ended Manu saw the land and began the task of settlement and
continuation of life in the new manavantra or the present era.

3.26 DHANVANTARI

In the history of Bharateeya medicine, the name of Dhanwantari is taken with reverence and
respect. He is considered the father of Ayurveda. Maharishi Dhanwantari is still worshiped on the day
of Dhanteras (First day of Diwali) as the presiding deity of medical science.

He discovered many lifesaving (amruta) drugs to save humans from diseases, old age and death. He
was skilled in prevention of all diseases. Dhanwantari divided Ayurveda into eight parts, of which
surgery (surgery) is a major department. He transferred knowledge of surgery to Sushruta, who is still

43
famous as the world's first surgeon. In our culture, physicians have been given equivalent status that
of God.

As per purana, Lord Dhanwantari originated from the ocean churning (Samudra-manthan) with the
urn of Amrita (nectar). Maharishi Dhanwantari was born on the day of Trayodashi (two days before
Diwali) of Krishna Paksha in Ashwayuja month. This day is also celebrated today as Dhanteras. On the
day of Dhanteras, the tradition of buying utensils started as a symbol of the event of Lord
Dhanwantari appearing with the nectar urn. Just like Goddess Lakshmi is worshiped for the
attainment of wealth and prosperity, similarly for the healthy life, people worship the God of
Health Dhanwantari.

3.27 CHAKRAVARTI SHIBI

Chakravarti Shibi, a descendant of King Bharata of the lunar dynasty, was famous for his truthfulness,
justice, and keeping his word. The king of righteousness, Dharamraj, himself decided to test the
strength of character of Shibi Chakravarti.
Once when Chakravarti Shibi was alone on the terrace of his palace, a pigeon came to his court. It
was trembling with fear. Chakravarti lovingly held it in his hands. Just then, a hawk flew towards him
and said, "O king, return my prey to me." However, Chakravarti Shibi refused and said, "This pigeon
has taken refuge with me. If I return it to you, you will eat it and I shall acquire sin."

The hawk said, "I am hungry and this pigeon is my food. If you snatch away my food from me, I shall
die of starvation. Won't you acquire sin then?" Shibi replied, "No, that is not my intention. You ask for
any other food and I shall give it to you. The hawk said, "I eat meat. You give me your flesh, equal in
weight to that of the pigeon."

To the shock of everyone present Shibi readily agreed. He ordered his men to get a weighing scale.
The pigeon was kept on one side of the weighing scale and Shibi placed a piece of flesh from his
thigh on the other. To everyone's surprise, no matter how much flesh was cut from the king's body
and kept in the scale, it still could not outweigh the pigeon. Finally, Chakravarti Shibi himself sat on
the scale.

Suddenly, the pigeon and the hawk vanished and, in their place, stood Agnidevata (The Deity of Fire)
and Deity Indra. They both blessed Chakravarti Shibi and said, "O King. We came here to test you.
You are really very kind and just." They restored his body and left the palace.

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3.28 KING RANTIDEVA

King Rantideva is well known not only in Bhuloka, but also in the urdhva lokas for his daana.
Rantideva never endeavoured to earn anything for himself. He would enjoy whatever he got and
when atithis (guest) came, he would give them what they needed. He gave away everything he had
to the poor and underwent considerable suffering, along with the members of his family. Finally, he
and his family members did not even get food and water, yet Rantideva was always satisfied — a
sthita pragnya (unshakable).
One morning, after fasting for forty-eight days, Rantideva received some water and some
paramaannam (paayasam with rice, milk and ghee). Just when he was about to eat, a brahmana
atithi arrived. Because Rantideva perceived the presence of the Paramaatma everywhere, and in
every living entity, he received the atithi with faith and respect and gave him a share of the
paramaannam. The brahmana ate his share and left the place satisfied. Thereafter, having divided
the remaining paramaannam with his family, Rantideva was just about to eat his own share when
another atithi, a shudra arrived. Seeing the shudra in relationship with the Purushottama, King
Rantideva gave him also a share of the paramaannam. When the shudra went away, another atithi
arrived, surrounded by dogs, and said, “O King, me and my company of dogs are very hungry. Please
give us something to eat.” With great respect, King Rantideva offered the balance of the
paramaannam to him. Only drinking water was left that too enough for one person, but when the
King was just about to drink it, a chandaala appeared and said, “O King, although I am lowborn,
kindly give me some drinking water.”
Aggrieved at hearing the pitiable words of the poor fatigued chandaala, Rantideva spoke the
following madhura vaakyas. “I do not pray to the Lord for the ashta siddhis, nor for vimukti from
samsaara saagaram. I want to stay among all the living entities and suffer all distresses on their
behalf, so that they may be freed from suffering. By offering my water to maintain the life of this
poor chandaala, who is struggling to live, I have been freed from all hunger, thirst, fatigue, trembling
of the body, moroseness, distress, lamentation and illusion”. Having spoken thus, King Rantideva,
although on the verge of death because of thirst, gave his own portion of water to the chandaala
without hesitation.
The trimurtis appeared before Rantideva, satisfied by his daatrutvam (giving character) and blessed
him. They revealed that they had come in the forms of the brahmana, shudra and chandaala in order
to test his karuna, daya and daatrutvam.
Because Rantideva was a pure devotee, always thinking about Krishna and free from all material
desires, the maaya could not exhibit herself before him. On the contrary, for him maaya entirely
vanished, exactly like a dream.

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4 SAINTS, RELIGIOUS FOUNDERS AND ARTISTS

4.1 BUDDHA

In Lumbini, near the border of Nepal and Bharat, about 2,600 years ago, Siddharta Gautama was
born. He was married to Yashodhara. Although born a prince, he realized that conditioned
experiences could not provide lasting happiness or protection from suffering. After a long spiritual
search, he went into deep meditation, where he realized the true nature of mind. He achieved the
state of unconditional and lasting happiness: the state of enlightenment, of Buddha-hood. This state
of mind is free from emotions and expresses itself through fearlessness, joy and active compassion.
For the rest of his life, Buddha taught anyone interested in how they could reach the same state.

It was predicted that Siddharta would become either a great king or spiritual leader. Since his parents
wanted a powerful ruler for their kingdom, they tried to prevent Siddharta from seeing the
unsatisfactory nature of the world. They surrounded him with every kind of pleasure. At age of 29, he
was confronted with impermanence and suffering. On a rare outing from his luxurious palace, he saw
someone desperately sick. The next day, he saw a decrepit old man, and finally a dead person. He
was very upset to realize that old age, sickness and death would come to everyone he loved.
Siddharta had no refuge to offer them. The next morning the prince walked past a meditator who sat
in deep absorption. When their eyes met and their minds linked, Siddhartha stopped, mesmerized. In
a flash, he realized that the perfection he had been seeking outside must be within one’s mind itself.
Meeting that man gave the future Buddha a first and enticing taste of mind, a true and lasting refuge,
which he knew he had to experience himself for the good of all.
Siddharta decided to leave his royal responsibilities and his family in order to attain enlightenment.
He left the palace secretly, and set off alone into the forest. Over the next six years, he met many
teachers and mastered their techniques. Always he found that they showed him the mind's potential
but not the mind itself. Finally, at a place called Bodhgaya, the future Buddha decided to
meditation until mind’s true nature is revealed to him and that could benefit all beings. After
spending six days and nights cutting through the mind's most subtle obstacles, he reached
enlightenment on the full moon day, a week before he turned thirty-five.
After his enlightenment, Buddha travelled on foot throughout northern Bharat. He taught constantly
for forty-five years. People of all castes and professions, from kings to courtesans, were drawn to
him. He answered their questions, always pointing towards that which is ultimately real. Throughout
his life, Buddha encouraged his students to question his teachings and confirm them through their
own experience.

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4.2 JINENDRAS – TIRTHANKARS

Jainism, traditionally known as Jain Dharma, is an ancient Bharateeya religion. Jain dharma traces its
spiritual ideas and history through a succession of twenty-four leaders or tirthankaras, with the first
in current time cycle being Lord Rishabhanatha, whom the Jain tradition holds to have lived millions
of years ago, the twenty-third tirthankara Parshvanatha whom historians date to 8th or 7th century
BCE, and the 24th tirthankara, Mahāvīra around 500 BCE. Jainism is considered an eternal Dharma
with the tirthankaras guiding every cycle of the Jain cosmology.

Jinendra means Win of Life or Lord of Life. Jai Jinendra! (जय जिनेन्द्र) is a common greeting used by
the Jains. The phrase means "Honor to the Supreme Jinas (Tirthankaras)"The word Jinendra is a
compound-word derived from the word Jina, referring to a human being who has conquered all inner
passions and possess Kevala Gyan (pure infinite knowledge), and the word "Indra," which means
chief or lord. A Tirthankara is a rare individual who has conquered the samsara, the cycle of death
and rebirth, on their own, and made a path for others to follow.
Tirthankara’s are also called Arihantas, Jinas, Kevalis, and Vitrage. Arihant means "destroyer of inner
enemies," Jina means "victor of inner enemies," and Vitrage means "one who does not have any
more attachment or hatred towards anyone." This means that they are entirely detached from
worldly aspects. They have destroyed the four Ghatiya karmas, namely Gyanavarniya karma
(knowledge-obscuring karma), Darshanavarniya Karma (perception-obscuring karma), Mohniya
Karma (deluding karma), and Antaraya Karma (obstacle-creating karma).

4.3 GORAKSHANATH

Mahayogi Gorakhnath was a distinguished great man of the medieval era (11th century
est.) Gorakhnath's guru was Matsyendranath (Machindarnath). Both have expanded and
stream-lined the Nath sect. The seekers of this community are called Yogis, Avadhoots, Siddhas, and
Oughad.

Guru Gorakhnath was the teacher of Hatha Yoga. It is said that Gorakhnath was once absorbed in
samadhi. Seeing him in deep samadhi, Mother Parvati asked Lord Shiva about him. Lord Shiva said,
he himself has incarnated as Gorakhnath, to teach yoga to the people. For this reason, Gorakhnath is
called an incarnation of Shiva. He is considered to be prominent among the eighty-four Siddhas. Yoga
and Shaiva Tantras harmonize in his teachings. He is considered the initiator of Nath literature. Forty
compositions of prose-verse written by Gorakhnath are available today. In his compositions and its
practice, he has emphasized on Kriya Yoga i.e., tenacity, swadhay (self-education) and
Ishwar Pranidhan parts of yoga. Gorakhnath believed that it should be the ultimate goal of a yogi to

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go beyond the siddhis and stay in shunya samadhi. Shunya samadhi i.e., to free oneself even from
the thought of attaining samadhi avastha (state); one should establish oneself as Param Shiva while
merging oneself into the Para-Brahman, to experience the param-shakti state (ultimate power
state). Hathayogi overcomes all the rules of nature by challenging nature itself and by transgressing
even the invisible nature, becomes/merge with the ultimate pure light.

It is said that once, Prince Bappa Rawal went for hunting in the jungles of Rajasthan with his
companions in his teenage years, he saw Sant Guru Gorakhnath meditating in the forest. Bappa
Rawal stayed there and served him. When Gorakhnath woke up from samadhi, he was happy with
Bappa's service and gave him a powerful sword, on whose strength the Chittor kingdom was
established.

4.4 PANINI

Long ago (around 600-500 BC), there lived a great scholar and astrologer by name Panina, on the
banks of the river Indus whose son came to be known as Panini, the offspring of Panina. One day, a
great scholar, astrologer and palmist visited Panina. The great man looked at the right palm of the
child Panini. The expression on his face changed from that of cheerfulness to that of concern.
Looking at this change, Panina inquired the great man about what was bothering him. The great man
looked at Panina with pitiful eyes and said "Oh Panina! My friend! You are such a renowned scholar
and people around the world come to you for advice. Alas! Fate has it that this child of yours will
remain illiterate. He has no Education Line on his palm."

Panini, who was listening to the conversation, gently asked the great man "Sir, could you please tell
me where on my palm the education line would be, if it had been?" The great man showed the child
the location of the education line on his own palm. He felt sympathetic towards the child, who was
so well mannered and soft spoken. The child ran out of the house and returned back in a few
minutes. He held out his right palm and asked the great man "Will I be a scholar now? Will I be able
to uphold my father's name?" The great man and Panina looked at the child's hand and were
shocked. Blood was oozing out of the palm and where there had to be the education line, there was
a deep line which was etched with a sharp stone. The two men had no words.

As he grew up, Panini was educated by his father and Panina was astonished by his son's insatiable
quest for knowledge. To attain more knowledge, Panini meditated on Lord Shiva and performed
penance for many years. Impressed by the devotion he showed, Lord Shiva appeared before Panini.
But Panini was so engrossed in his meditation that he did not notice the Lord's arrival. In order to
wake Panini, Shiva sounded his Damaru. The Damaru beats reverberated and Panini woke up from
his trance. The sound made by Shiva's Damaru kept resonating in Panini's ears. Panini bowed to the
lord and the lord blessed him and disappeared.

Panini formulated the rules of Samskrit morphology, syntax and semantics in fourteen verses, which
are similar to the sounds of Shiva's Damaru, and called them Maheshwara Sutrani. These Sutras are
also known as Aṣṭādhyāyī, meaning eight chapters, the foundational text of the grammatical branch
of the Vedanga.

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4.5 PATANJALI

Rishi Patañjali (पतञ्जलि: C. 200 BC) is the greatest yoga master of all times and is an author of a
number of Samskrit works. The greatest of these are the “Yoga Sutras”, a classical yoga text. He was
not only an authority on the Science of Yoga, but also a scientist and a doctor whose clarity and
wisdom were remarkable. He was also the author of the treatise “Maha-bhashya” which is an
exposition on Panini’s “Ashta-adhyaayi”. In addition to these two wonderful treatises, he has to his
credit: Charaka-pratisamsktah”, which is a revision of the medical treatise of Charaka.
Hence Tradition extolls Patanjali thus, “I bow with my hands together, to the eminent Patanjali, who
removed the impurities of the mind through Yoga, of speech through Grammar, and of the body
through medicine”.

योगेन चित्तस्य पदे न वाचां मलं शरीरस्य च वैद्यकेन।

योऽपाकरोत्तं प्रवरं मन
ु ीनां पतञ्जलिं प्राञ्जलिरानतोऽस्मि॥

The breadth of Rishi Patanjali’s understanding of life is so big that you cannot believe that this is
possible in one human being. In his mastery of language, mathematics and in his perception of
astronomy, he is so fantastic. He is probably one of the greatest intellects ever on this planet.
In the Yoga Sutras (also called Patanjala Yoga Darashanam), which consist of 196 Sutras (aphorisms),
the tradition and philosophy of Yoga has been described and discussed by the great Rishi. By studying
these Sutras, we are able to understand the ancient traditional view of Yoga and we understand what
was meant by the term Yoga when it was used by those great ancient seers. Yoga is a Darshana, a
mirror to look at ourselves from within. Control of the mind is Yoga. When the mind is controlled,
stilled and silenced, what remains is the soul. It is the quest of soul, the spark of Divinity within us,
which is the very purpose of Yoga.

4.6 SHANKARACHARYA

Shankara, also called Shankaracharya (509–477 BCE), was a philosopher and theologian, most
renowned exponent of the Advaita Vedanta school of philosophy, from whose doctrines the main
currents of modern Bharateeya thought are derived. He wrote commentaries on the Brahma-sutra,

49
the principal Upanishads, and the Bhagavadgita, affirming his belief in one eternal unchanging
reality (brahman) and the illusion of plurality and differentiation.
Shankara was born into a pious family in Kaladi, Kerala. He lost his father, Shivaguru, early in his life.
He renounced the world and became a sannyasin (ascetic). He studied under Govindapada along the
river Narmada in Omkareshwar, a pupil of Gaudapada. After education, Shankara first went
to Kashi (Varanasi), a city celebrated for learning and spirituality. Then, he travelled all over Bharat,
holding discussions with philosophers of different creeds. His debate with Mandana Mishra, a
philosopher of the Mimamsa (Investigation) school, whose wife served as an umpire is perhaps the
most interesting episode in his biography and may reflect a historical fact. That is, keen conflict
between Shankara, who regarded the knowledge of brahman as the only means to final release, and
followers of the Mimamsa school, which emphasized the performance of ordained duty and the
Vedic rituals.
Shankara had many pupils, but only four are known (from their writings): Padmapada, Sureshvara,
Totaka (or Trotaka), and Hastamalaka. Shankara founded four monasteries, at Shringeri (south), Puri
(east), Dwaraka (west), and Badarinatha (north). Their foundation was one of the most significant
factors in the development of his teachings into the leading philosophy of Bharat.

More than 300 works—commentative, expository, and poetical—written in the Samskrit language,
are attributed to him. His masterpiece is the Brahma-sutra-bhashya, the commentary on
the Brahma-sutra, which is a fundamental text of the Vedanta school. The Bhashya (commentaries)
on the principal Upanishads written by Shankara earned him the name ‘Bhasya-Kara’, with the
possible exception of the commentary on the Shvetashvatara Upanishad. He is the author of
the Yoga-sutra-bhashya-vivarana, the exposition of Vyasa’s commentary on the Yoga-sutra, a
fundamental text of the Yoga school. The Upadeshasahasri, which is a good introduction to
Shankara’s philosophy, is the only non-commentative work that is certainly authentic.
Vivekachudamani, aparokshanubhuti, nirvana-shataka and Atma-bodha are other marvellous works
of Adi-Shankara. Shankara’s style of writing is lucid and profound. Penetrating insight
and analytical skill characterize his works. His approach to truth is psychological, religious as well as
logical.
Adi Sankara died at the age of 32, at Kedarnath, Uttarakhand, a Hindu pilgrimage site in the
Himalayas.

4.7 MADHVACHARYA

Sri Madhvacharya (1238-1317 A.D), also known as Vasudeva, Ananda Tirtha and Purnaprajna, is one
of the greatest saint-philosophers. The philosophy he preached was previously known as ‘tattvavada’.
Now it is known as ‘dwaita’. He boldly told a Muslim king: “By whatever name you may call, God is
One.” He maintained that one’s religion is not decided by birth but by his nature and personality.

After studying in Udupi, Madhva traveled to Tamil Nadu where he continued to meet and debate
with advaita scholars. Madhva soon returned to Udupi, but after a short time he left to visit Veda
Vyasa at Badari in the northern Himalayas. Many months passed and when he finally appeared, he

50
was resplendent and joyful. He had received the blessings of Vyasa. Upon his return to Udupi, he
immediately began to write his famous Brahma-sutra commentary.

Madhva started his own temple in Udupi by installing a beautiful Deity of Bala Krishna. He obtained
this Deity by saving a ship in distress near the coast of Udupi. Madhvacharya signalled the ship to
shore by waving lamps and flags. Convinced that it was through the grace of Madhva that the ship
was saved, the ship’s captain offered him a gift. Madhva chose the clay (gopi-chandana) that was
used for the ship’s ballast. Upon washing the clay, Madhvacharya discovered a beautiful Deity of Sri
Krishna, which he personally carried to Udupi and worshiped. This Deity of Krishna is still worshipped
today in the central temple of Udupi. Madhva’s Udupi temple is one of the most important Krishna
temples in Bharat. The lamp beside this Deity of Krishna was lit by Madhvacharya himself and has
never been extinguished.

During his lifetime, Madhvacharya wrote many important commentaries on the Upanishads,
Bhagavad-gita, Brahma-sutra, Mahabharata and the Bhagavata-purana. The final years of
Madhvacharya were spent in teaching and worship.

4.8 NIMBARKACHARYA

Nimbarkacharya is known for propagating the Vaishnava Theology of 'Dvaitadvaita'. Shri

Nimbarkacharya is believed to be the incarnation of the 'Sudarshana Chakra', the Discus weapon
of Lord Krishna. Born in the modern Murgarapattam in the southern province, he was the son of
Aruna and Jayanti, a very pious couple (Vaiduryapattnam, on the banks of the Godavari, in Andhra
Pradesh).
At the time of the Namakarana Samskara (naming ceremony), the learned Brahmins gave the boy the
name Niyamanandacharya. Nimbarka was also known by the names Aruna Rishi and Haripriyacharya.
Niyamanandacharya mastered the scriptures in a short time at Rishikul. He was a mighty genius.
People from all parts of Bharat came to see this wonderful boy.
Nimbarka’s philosophy is known as Dvaitadvaita (duality and non-duality simultaneously). According
to this philosophy there are three categories of existence, Chit (Jiva or individual soul), Achit (Jagat or
the world) and Ishwara (Brahman or a personal God). Chit and Achit are different from Ishvara as
they have attributes (gunas) and capacities (Svabhaava) which are different from those of Ishwara.
Thus, Nimbarka emphasised both difference and non-difference just like between the Sun and its
rays.
Nimbarka identifies the Supreme Brahman with Krishna who is endowed with all auspicious qualities
and is free from ignorance, passion, attachment and egoism. He has four forms of Vyuhas namely
Sankarshana, Pradyumna, Vasudeva and Anirudha. He is free from all defects. He has a divine body
and is full of love, beauty, charm and sweetness.
Nimbarkacharya has written many books, mainly on philosophy, such as, Vedanta Parijat Saurabh,
Sadachar Prakash, commentary on the Bhagavad Gita etc.

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4.9 SHRI RAMANUJACHARYA

Ramanuja rejuvenated the old ancient Vedic religion which was declined due to the influences of
Buddhism and onslaughts of Muslim invaders; the old Vedic religion was decaying.

Sri Yamunacharya, the chief of Sri Ranganatha temple at Sreerangam wanted to install him formally
as his successor. But unfortunately, Yamunacharya died before Ramanuja reached Sreerangam.
Ramanuja paid his last respects to him and noticed that three of his fingers remained folded. On
enquiry whether he had any specific wishes to be fulfilled, he was told that the Achraya had left
three commands for him. The first was that he should dedicate himself to the elucidition
(explanation) of the Vedantic shastras, the Upanishads and the Bhagavad Gita. The second was that
he should popularise the Divya Prabandhas. The third one was that he should train disciples worthy
to carry on the high traditions of Vaishnavism. When Ramanuja took a vow to fulfil the commands,
the closed fingers slowly opened out in a mysterious manner.

He was initiated by Gosthi Poorna, another disciple of Yamnunacharya. When he was given the
Moha-Mantram, he was filled with ecstasy and such desire for the redemption of all beings that he
went up the temple tower and called together the people, proclaimed the Mantram in a
trumpet-voice. The Guru was astounded at this strange behaviour of Ramanuja and scolded him for a
breach of instructions. It was a sacred secret. Ramanuja asked, “What is the punishment for the
transgression?” “Hell”, said the Guru. “As I have helped so many to go to heaven, I do not care if I
myself go to hell,” The teacher’s heart was touched and he embraced him saying, “You are not my
disciple. You are my Guru”. After this incident his name spread over the length and breadth of the
country. His teaching is called the “Ramanuja Darshanam ''.

He had written many valuable books, viz. Sri Bhashyam, and commentary on the Bhagavad Gita,
Vedanta Deepa, Vedanta Sara, Vedartha Sangraha and Godya Traya etc. Having completed his
mission, he passed away in 1137 A.D. in his 120th year.

4.10 SHRI VALLBHACHARYA

Hasitam madhuram, hridayam madhuram, gamanam madhuram, madhura di pate rakkhilam

madhuram
(His smile is sweet, his heart is sweet, his gait is sweet, everything is sweet about the lord of
sweetness) – Madhura-astakam

These are the lines from one of the most famous prose sung about Lord Krishna, compiled in the

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form of Madhurashtakam. This devotional composition was written by Shri Vallabhacharya, the
Telugu philosopher who founded the Pushti sect in the Braj region of Bharat. Shri Vallabhacharya or
Vallabha was born to Lakshmana Bhatta and Illammagaru. Before the birth of Vallabha, they lived in
Prayagraj but due to continuous onslaughts from Islamic forces, fearing conversion and death, they
fled Prayagraj. The stress of escaping the region led to the premature birth of Vallabha, who was
named thus as it means 'dear one' in Samskrit.
Vallabha's education started with the study of four Vedas at the age of seven. Mastering the
scriptures early, he also learned other philosophical systems of Jain and Buddhist schools, Nimbarka,
Ramanuja, and Adi Shankaracharya. Such was his mastery that Vallabha was given the title of Bal
Saraswati at the age of 11 after he impressed the public of Lakshmana Balaji and Vyankateshwar with
his knowledge. Vallabha participated in a debate in the court of King Krishnadevaraya between
Vaishnavites and Shaivites on whether the God was dvaita or advaita (dualistic or non-dualistic). The
debate ran for 27 days in the centre hall, at the end of which Vallabha was declared victorious. He
was adorned with the titles of 'Acharya' and 'Jagadguru' and also awarded large vessels of gold. He
declined the gold, but took just seven gold coins which were used to prepare the ornaments of deity
Vitthalanatha of Pandarpur.

During his lifetime, Vallabhacharya performed three pilgrimages of Bharat. He was barefoot and just
wore a Upavarna (upper cloth) and white dhoti. He gave discourses on the Bhagavata at 84 different
places which were later renowned as Chaurasi Baithak. These places are considered holy pilgrimages.
Vallabha had a special connection to Braj (present-day Mathura) and he used to stay four months out
of the year in that region.

Shri Vallabhacharya wrote several commentaries on Shreemad Bhagwatam and Brahma-sutras. And,
to help his followers on their path of devotion, he wrote 16 verses which were called Shodasha
Granthas. These verses speak about increasing one’s love for Krishna through service and
remembrance (Seva and Smarana). Shri Vallabhacharya was one of the first proponents of the Bhakti
movement, bringing devotional aspects to the daily lives of householders.

4.11 JHULELAL

According to legend, in the second half of 10th century CE, the province of Thatta in present day
Sindh in Pakistan, came under the rule of the Makrab Khan (a.k.a. Mirk Khan) who forcibly converted
the Hindus in that area. People turned to the river Sindhu for help. After 40 days of praying, fasting
and rituals, a divine voice is said to have told the worshippers that the river God-Varuna would be
born among them as Uderolal in Nasarpur, close by.
When the boy was born, he revealed his divine identity to his parents Devaki and Rattanchand. As he
opened his mouth, his parents beheld the mighty river Sindhu floating and an old man seated on a
papa fish (a large salmon unique to the Indus River). The child’s cradle rocked itself to lull him to
sleep, earning him the name Jhulelal – The Lord of the Swing. Jhulelal’s birth is celebrated every year
as the festival of Cheti Chans, which usually falls in the month of March/April.
The news of the boy’s birth spread and when the Wazir of the region came to investigate, Uderolal
changed from an infant to a young man, then a mature bearded man and finally a white-haired old

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man right before his eyes. The Wazir conveyed the news of this miracle to Mirk Khan, who sent a
regiment to arrest Uderolal. But the soldiers were stopped simultaneously by a flooding river and the
burning towers of their own palace! Appearing before the panic-stricken soldiers, Uderolal preached
a message of peace. He is believed to have said,” He whom you call Allah and my people call Krishna,
are but one and the same!” Uderolal is said to have swallowed up the earth after this and the awed
stuck tyrant Mirk Khan was transformed.

4.12 CHAITANYA MAHAPRABHU

Chaitanya was born in Nabadwip (in present-day West Bengal) as the second son of Jagannath
Mishra and his wife Sachi Devi. He was a 15th century sant and founder of Achintya Bheda Abheda.
Devotees consider him an incarnation of the God Krishna. Chaitanya Mahaprabhu's mode of
worshipping Krishna with ecstatic song and dance had a profound effect on Vaishnavism in Bengal.
He was also the chief proponent of the Vedantic philosophy of Achintya Bheda Abheda. Mahaprabhu
founded Gaudiya Vaishnavism (a.k.a. Brahma-Madhva-Gaudiya Sampradaya). He expounded Bhakti
yoga and popularized the chanting of the Hare Krishna Maha-mantra. He composed
the Shikshashtakam (eight devotional prayers).
A number of stories also exist telling of Chaitanya's apparent attraction to the chanting and singing of
Krishna's names from a very young age, but largely this was perceived as being secondary to his
interest in acquiring knowledge and studying Samskrit. When travelling to Gaya to perform the
shraddha ceremony for his departed father, Chaitanya met his guru, the ascetic Ishvara Puri, from
whom he received initiation with the Gopala Krishna mantra. This meeting was to mark a significant
change in Chaitanya's outlook and upon his return to Bengal the local Vaishnavas, headed by Advaita
Acharya, were stunned at his external sudden 'change of heart' (from 'scholar' to 'devotee') and soon
Chaitanya became the eminent leader of their Vaishnava group within Nadia.
Vrindavan, the land of Radha Rani, the “City of Temples” has more than 5000 temples to showcase
the pastimes of Radha and Krishna. The essence of Vrindavan was lost over time until the 16th
century, when it was rediscovered by Chaitanya. In the year 1515, Chaitanya visited Vrindavana, with
the purpose of locating the lost holy places associated with Lord Sri Krishna's transcendental
pastimes. He wandered through the different sacred forests of Vrindavana in a spiritual trance of
divine love. It was believed that by his divine spiritual power, he was able to locate all the important
places of Krishna's pastimes in and around Vrindavan including the seven main temples or sapta
devalay, which are worshiped by Vaishnavas in the Chaitanya tradition to this day.

4.13 TIRUVALLURAVAR

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Thiruvalluvar was born at Madurai, the capital of the Pandyas. He is regarded as an Avatara of
Brahma. His wife Vasuki was a devoted lady, an ideal wife, who never disobeyed the orders of her
husband, but always carried them out implicitly. Thiruvalluvar showed people that a person could
lead the life of a Grihastha or householder, and at the same time, lead a divine life or a life of purity
and sanctity. He showed people that there was no necessity to leave the family and become a
Sannyasin to lead a divine life of purity and sanctity. All his wise sayings and teachings are now in
book form and known as ‘Thirukkural’. These sayings are all in couplets. These couplets are 1,330 in
number. They contain the essence of the Vedas, the Upanishads and the six Darshanas.

Once few enquired to Thiruvalluvar, "O sage, which Ashrama of life is better—Grihastha or
Sannyasa?". Thiruvalluvar did not give any answer. He simply kept quiet. He wanted to teach them
the glory of Grihastha Ashrama by example. About midday, Valluvar called his wife and said, "Bring a
lamp immediately, O Vasuki! I am stitching the cloth. I cannot see the eye of the needle. I cannot pass
the thread properly". Vasuki did not say to her husband: "It is broad daylight now. Why do you want
a lamp? You can see the eye of the needle clearly". But she implicitly obeyed his word. The aspirants
were much inspired by the ideal life of sage Thiruvalluvar and the exalted conduct of Vasuki. They did
not speak a word to the saint. They took leave of the sant and quietly left the place with profound
satisfaction. They were deeply impressed by the practical and exemplary life led by Thiruvalluvar and
Vasuki. They learnt the lesson that the life of an ideal householder was in no way inferior to that of
an ideal Sannyasin who was treading the path of Nivritti and austerity in the Himalayan caves and
that each was great in its own place, time and circumstances.

4.14 NAYANMARS

The Nayanars (or Nayanmars; 'hounds of Siva', and later 'teachers of Siva') were a group of 63 saints
living in Tamil Nadu during the 6th to 8th centuries CE who were devoted to the God Shiva. Along
with the Alwars, their contemporaries who were devoted to Vishnu, they influenced the Bhakti
movement in early medieval South Bharat. The list of the Nayanars was initially compiled
by Sundarar (Sundararmurthi). In his poem Tiruthonda Thogai he sings, in eleven verses, the names
of the Nayanar saints up to Karaikkal Ammaiyar, and refers to himself as "the servant of
servants". The list did not go into the detail of the lives of the saints, which were described in detail
in works such as Tevaram.
In the 10th century, king Raja Raja Chola I collected the volumes of Tevaram after hearing excerpts of
the hymns in his court. His priest Nambiyandar Nambi began compiling the hymns into a series of
volumes called the Tirumurai. In the 12th century, Sekkizhar added a twelfth volume to
the Tirumurai called Periya Puranam in which he expands further on the stories of each of 63
Nayanars.
The Nayanars were from various backgrounds, including Channars, Vanniyar, Vellalas, Idayars,
Kurumbars, Thevars, oilmongers, Brahmins, Washermen, Harijan, and nobles. Along with the
twelve Vaishnava Alwars, they are regarded as the important Hindu saints from Southern part Bharat.

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4.15 ALVAR

The Alvars or Alvarkal ('those immersed in god') were Tamil poet-saints who
espoused bhakti (devotion) to the Hindu God Vishnu or his avatar Krishna in their songs of longing,
ecstasy and service. They are venerated especially in Vaishnavism, which regards Vishnu or Krishna as
the Supreme Being.
There are references that include Andal and Madhurakavi Alvar, making the number of Alvars
twelve. Andal is the only female saint-poet in the 12 Alvars. Together with the contemporary
sixty-three Shaiva Nayanars, they are among the most important saints from Tamil Nadu.
The devotional outpourings of Alvars, composed during the early medieval period of Tamil history,
helped revive the bhakti movement, through their hymns of worship to Vishnu and his avatars. They
praised the Divya Desams, 108 "abodes" (temples) of these Vaishnava deities. The poetry of the
Alvars echoes bhakti to God through love, and in the ecstasy of such devotions they sang hundreds of
songs which embodied both depth of feeling and felicity of expressions. The collection of their hymns
is known as Divya Prabandha. The Bhakti literature that sprang from Alvars has contributed to the
establishment and sustenance of a culture that broke away from the ritual-oriented Vedic religion
and rooted itself in devotion as the only path for salvation. In addition, they helped to make the
religious practices and understanding in the local language.

4.16 KAMBA

Kambar (Kamban) was a medieval Tamil Hindu poet and the author of the Ramavataram, popularly
known as Kambaramayanam, the Tamil version of the epic Ramayana. Kambar also authored other
literary works in Tamil, such as Thirukkai Vazhakkam, Erezhupathu, Silaiyezhupathu, Kangai Puranam,
Sadagopar Anthathi and Saraswati Anthathi. Kamban was a great scholar of
both Tamil and Samskrit—two of Bharat's oldest and richest languages in terms of literary works.
The Ramavataram or Kamba Ramayanam of Kamban is an epic of about 11,000 stanzas.
The Rama-avataram or Rama-kathai as it was originally called was accepted into the holy precincts
in the presence of Vaishnava Acharya Naathamuni. Kamba Ramayana is not a verbal translation of
the Samskrit epic by Valmiki, but a retelling of the story of Lord Rama. The entire episode was written
in one night by Lord Ganesh. Ganesha is said to have written the poems that Kambar dictated to him
during the night, as Kambar procrastinated the work till the day before the deadline set by the King.
Kamba Ramayana was first delivered in Sri Ranganathaswamy Temple, Srirangam at the court hall
(Kambar Arangetra Mandapam) near Thaayar sannithi. When contemporaries objected
to Hiranyavadaipadalam ("Story of Hiranyakasipu", which occurs as Vibhishana telling Ravana while
warning against his false sense of invincibility), Kamban read it in front of Narashimha Swami temple
in Sri Ranganathaswamy Temple. The Swami applauded by laughing out aloud from his Sanctum
Sanctora (Mettu Narasimhar Sannidhi), and this was taken as proof of approval.

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4.17 BASAVESHWARA

Son of Madiraja and Mdalambike, Basavanna grew up in Kudalasangama (northwest Karnataka), near
the banks of rivers Krishna and its tributary Malaprabha. Basaveshwara or Basavanna is a
12th-century statesman, philosopher, poet, focussed Bhakti movement, and Shaivite social reformer
during the reign of the Kalyani Chalukya/Kalachuri dynasty. Basavanna was active during the rule of
both dynasties but reached his peak of influence during the rule of King Bijjala II in Karnataka.
As chief minister of the kingdom, Basavanna used the state treasury to initiate social reforms and
religious movement focussed on reviving Shaivism, recognizing and empowering ascetics who were
called Jangamas. One of the innovative institutions he launched in the 12th century was
the Anubhava Mantapa, a public assembly and gathering, which attracted men and women across
various walks of life, from distant lands to openly discuss spiritual, economic and social issues of
life. He composed poetry in local language, and spread his message to the masses. His teachings and
verses such as Káyakavé Kailása (Work is the path to Kailash (bliss, heaven), or Work is Worship)
became popular.
He developed and inspired a new devotional movement named Virashaivas, or "ardent, heroic
worshippers of Shiva". This movement shared its roots in the ongoing Tamil Bhakti movement,
particularly the Shaiva Nayanars traditions, over the 7th- to 11th-century. However, Basava
championed devotional worship that rejected temple worship and rituals led by Brahmins and
replaced it with personalized direct worship of Shiva through practices such as individually worn
icons and symbols like a small linga. This approach brought Shiva's presence to everyone and at all
times, without gender, class or caste discrimination. Basavanna spread social awareness through his
poetry, popularly known as Vachanaas. He wrote 958 Vachanas in a language understandable by
common man.

4.18 MAHARSHI DEVAL

Maharshi Devala was one of the great Rishis. He is acknowledged to be a great authority
like Narada and Vyasa and is mentioned by Arjuna in Bhagavad Gita. He was the son of Rishi Asti and
Ekaparna and the disciple of Ved-Vyasa.
A Rishi of virtuous soul, Devala was observant of the duties of domesticity. Devoted to virtue, he led
a life of purity and self-restraint. Possessed of great ascetic merit, he was compassionate to all
creatures and never injured anyone. The great ascetic looked with an equal eye upon gold and a
heap of pebbles. Over a period of time, a smriti (a written customary law) in the name of
Devalasmriti came into existence and the Rishi was considered to be the best Rishis who helped the
society with his explanations suiting practicality.

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Mahabharata authored by Veda Vyasa has 60 lakh shlokas. Only 1 lakh shlokas were brought to earth
by Shri Vaishampaayana, the shishya of Vyasa. The rest were propagated in different lokas: Narada
maharshi propgated it in Devalokam, Devala maharshi in pitrulokam, Shri Shuka maharshi, the son of
Veda Vyasa in Garuda, Gandharva, Yaksha, Raakshasa lokas and Shri Sumanta in Naaglokam.

4.19 RAVIDAS

Sant Kavi Ravidas / Raidas was born in a village near Varanasi. From childhood, Ravidas got an
atmosphere of devotion in the family, which made him interested in piety. When he grew up, he
adopted his ancestral work. He kept making shoes, knotting and doing bhajans.
Ravidas was a person of complete satisfaction and lived-in complete devotion to God like a true
saint. In his eyes, worldly happiness, wealth etc. was of no importance at all. It is said that once a
monk came to his house. He was very happy to see Ravidas's service and devotion to Rishis. He
wanted to give Ravidas a Parasmani, which makes gold as soon as it touches the iron. Ravidas refused
to take Parasmani as there was nothing of greater value for him than Lord Rama. Dejected, the monk
mounted Parsamani into the thatch of his hut. After about a year, when the monks returned, he
found Parasmani still in the same place. Ravidas did not even touch it. He was surprised to see
Ravidas's detachment.

Ravidas took initiation from the then famous devotee, philosopher and guru Swami Ramanand. Guru
Ramananda's satsang helped Ravidas attain enlightenment. Being noble natured, he wanted to share
his knowledge among all. The teachings of Ravidas were simple, comprehensible, liberal and filled
with devotion. He attained sainthood by simple living, unperturbed mind, confront devoid attitude.
People used to come from far off regions just to enjoy his eloquent speech in accordance with
Vedas. Away from the ramparts, he used to easily dissolve the doubts in rationalistic minds. There
are many such stories about emphasizing this aspect of sant Ravidas. Once, a Brahmin was going to
the Ganga for a bath. On the way, his shoes broke and he approached Ravidas ji to get it fixed. The
Brahmin gave advice to Ravidas ji to take bath in the Ganga to acquire some punya (virtues). Ravidas
said, "भई, मन चंगा तो कठौती में गंगा। (Brother, if your mind is pure, Ganga ji will appear in your pan).
Every day I get Ganga ji’s darshan in my kathauti itself.

Many of his hymns and verses are still sung with reverence. "प्रभु जी तम
ु चंदन हम पानी...” (Lord, you
are sandalwood and we are water).

4.20 KABIRDAS

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Sant Kabir; Kabirdas, is considered to be one of the greatest poets as well as mystic ever born. He
believed that human beings are equal and being one with God is the ultimate aim of every individual.
His love and devotion towards the Supreme One, is clearly reflected in his poetry. The Holy Scripture
Guru Granth Sahib contains over 500 verses of Sant Kabir. The verses or ‘dohas’ of sant Kabir are still
sung by people with admiration and faith. The great sant Kabir Das was a simple weaver. He was a
man of principles and practised what he preached.
Around the mid-15th century, Kabir was born in Kashi (Varanasi, Uttar Pradesh) to a Hindu family.
Young Kabir was adopted by Nima, the wife of a Muslim weaver. It is said he was named by a Qazi
who opened the Kuran several times to find a suitable name for the child and each time ended up
on Kabir, meaning ‘Great,’ used for none other than the God, Allah Himself.

To satiate his spiritual quest, Kabir became the disciple of Ramananda, a famous sant in Varanasi.
Kabir seems to be deeply influenced by Upanishadic non-dualism and Islamic monism. He was also
guided by the Vaishnava Bhakti tradition which stressed on complete surrender towards God. He did
not acknowledge distinctions based on caste. A story goes that one day while some Brahmin men
were taking a dip in the holy water of Ganga to expiate their sins; Kabir filled his wooden cup with its
water and offered it to the men to drink. The men were quite offended at being offered water from a
lower caste man to which he replied, “If the Ganga water cannot purify my cup, how can I believe
that it can wash away my sins.”

All these ideas emerge in his poetry. One cannot separate his spiritual experience and his poems. In
fact, he was not a conscious poet. It is his spiritual quest, his ecstasy and agony which he conveyed in
his poems. Kabir is an unusual poet by all means. In the 15th century, when Persian and Samskrit
were predominant North Bharateeya languages, he chose to write in colloquial, regional language.
Not just one, his poetry is a mixture of Hindi, Khari boli, Punjabi, Bhojpuri, Urdu, Persian and
Marwari. He wrote two lined doha (couplet) and longer pads (songs) which were set to music. Kabir’s
poems are written in a simple language yet they are difficult to interpret as they are interspersed
with complicated symbolism.

Kabir’s teachings influenced many individuals and groups spiritually. Guru Nanak ji, Dadu of
Ahmedabad who founded the Dadu Panth, Jiwan Das of Awadh who started the Satnami sect are
some of those who quote Kabir Das in their spiritual guidance. The largest group of followers are the
people of Kabir Panth (‘the Path of Kabir’) who consider him a guru guiding them towards salvation.
Kabir Panth is not a separate religion but a spiritual philosophy.

4.21 GURUNANAK

Guru Nanak was born in a village called Talwandi near Lahore, now in Pakistan and is known as
'Nankana Saheb'. After receiving his early education from Pandit Gopal Das, Nanak ji studied
Samskrit and ancient scriptures. The Maulvi then taught him the principles of Persian- Arabic and
Islam religions. Since childhood, Nanak ji was a very brilliant and inquisitive kid. He used to grasp the
lessons given by Maulvi or Pandit very quickly. He would not accept anything without fully
understanding it.

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Nanakji in childhood began to realize the bonds of worldly bonding and fascination as false and
changing. He was dis-interested in family, relatives and friends. Most of his time was spent in serving
the saints and the poor, listening to the discourse and behaving accordingly.
Nanakji started long tours to save man from injustice, oppression and exploitation and to awaken the
spiritual light within him. He made four big trips during his lifetime, which is called 'Sadness of Guru
Nanak'. In his journey, he used to give people a message of moving on the path of love and mutual
brotherhood, rising above caste, religion, sect and discrimination. By now he had become famous as
'Guru Nanak' among the people. Guru Nanakji travelled from Kashmir in the north to the
south Rameswaram. He also went to Afghanistan, Burma, Turkey and Sri Lanka. Wherever he went,
he crossed the boundaries of caste, religion and Varna and established coordination among the
people. He described the distinction of Ram-Rahim and Allah-God as 'hypocrisy' and the entire
human race as 'children of the same God'.

Once, Guru Nanak went to Medina showing people the path of truth, equality and tolerance. One
day, he slept with his feet towards Kaaba. This made a passer-by Muslim very angry. He came and
woke him up with insulting words, "Are you a blind? Don’t you see that your feet are pointing
towards 'Kaaba'!" Hearing that, Guru Nanak laughingly said," Brother, I see everywhere and
everything as Kaaba only. Put my feet away from Kaaba if you really feel that this is an insult." After
listening to Guru Nanak, all the Muslims present there gazed at each other puzzled. After some time,
two Muslims stepped forward and dragged Guru Nanak's feet in the opposite direction. Then a
miracle happened. The Kaaba also turned towards his legs. On seeing this, the Muslims present there
were stunned. Guru Nanak explained to them and said, "God inhabits even a particle. He is in every
direction. "

Sant Shiromani Guru Nanak Dev was the founder of Sikhism and the first Guru of the Sikhs. He
roamed around for forty-six years spreading his message and in return received love and trust from
the people. His views were so broadminded that people of all religious folds respected him.

4.22 NARASI MEHTA

Gandhiji’s favourite bhajan or devotional song, ‘Vaishnava Jana To…’ is composition of the 15th
century Bhakti Sant Narsih Mehta, popularly referred to as Narsi Mehta, who is considered the
‘Adikavi’ or the primary poet of Gujarat.
Narsinh Mehta was born in the town of Talaja in the Bhavnagar district of Gujarat. One day, after a
fight, he left the house and went to a nearby forest in search of some peace. Narasih fasted and
mediated there for seven days by a secluded Shiva lingam until Shiva appeared before him in person.
On the poet's request, the Lord took him to Vrindavan and showed him the eternal raas
leela of Krishna and the Gopis. Transfixed by the spectacle, burnt his hand with the torch he was
holding, but he was so engrossed in the ecstatic vision that he was oblivious to the pain. On Lord
Krishna’s command Narsinh resolved to compose nearly 22,000 kirtans or compositions. Mehta’s
compositions on the Rasa-Leela of Radha and Sri Krishna are collected under the category of Shringar
compositions.

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Narsi Mehta was a contemporary of Mira Bai. He had Sakhya Bhav. He would address Lord Krishna in
terms of equality. He was a simple-minded, frank Bhakta. He saw Lord Krishna everywhere and in
everything. He had Para Bhakti and cosmic consciousness. He composed a poem 'Hari Mala'. Like
Bhakti poets across Bharat, Nasinhji also preached oneness with God through Bhakti, or devotion.

4.23 TULASIDAS

Goswami Tulsidas is the leading poet of the Bhakti movement. He was a great reformer of Hindu
Society. Tulsidas was born in an age when Hindu society was losing its religious and cultural sanctity
and felt disillusioned in the wake of foreign invasions. He showed them the path and presented
before them true and noble ideals to be followed in life. Tulsidas’s Ramcharitamanas is the greatest
work in Hindi literature. Tulsidas was a poet of the common people and wrote in their popular
language ‘Hindi’. For the Hindus, Tulsidas is a symbol of religion, culture and true knowledge.

Tulsidas was brought up by Swami Narharidas of Kashi. In his childhood, he was taught Vedas,
Puranas and Upanishads. Once when Tulsidas had gone to a Hanuman temple, Ratnavali, his wife
whom he loved very dearly, went to her father's home with her brother. When Tulsidas came to
know this, he swam across the Yamuna River in the night to meet his wife. Ratnavali chided Tulsidas
for this, and remarked that if Tulsidas was even half as devoted to God as he was to her body of flesh
and blood, he would have been redeemed. Tulsidas left her instantly and left for the holy city
of Prayag. Here, he renounced the Grihastha (householder's life) stage and became a Sadhu.

Besides the religious importance, the poetic creations of Tulsidas are marked for their literary
excellence. Twelve texts written by Tulsidas are very famous - Dohavali, Kavitharamayana, Gitavali,
Ramcharitmanas, Ramlala Nahchhu, Parvatimangal, Janaki Mangal, Barvai Ramayana, Ramagya,
Vinay Patrika, Vairagya Sandipani, Krishna Gitavali. Ramcharitmanas, also called Manas for short, has
the character of Shriram, the eldest son of King Dasaratha of Ayodhya, is described in detail and
written in Awadhi language.

1.1 GURU GOBIND SINGH

Guru Gobind Singh was born to Sri Guru Tegh Bahadur and Mata Gujri at Patna. When Kashmiri
Pandits petitioned Guru Tegh Bahadur for protection from the persecution from the Moghul
Governor, he considered for a peaceful resolution with Aurangazeb. Guru Govind Singh advised his
father that no one was more worthy to lead and make a sacrifice than him. Guru Tegh Bahadur made
the attempt, but was arrested then publicly beheaded under the orders of Aurangzeb for refusing to
convert to Islam. Guru Gobind Singh was, then, formally installed as the leader of the Sikhs at the age
of nine, becoming the tenth and final human Sikh Guru. He was a spiritual
master, warrior, poet and philosopher.

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He had four sons, however, they died during his lifetime. His youngest sons, aged 5 and 8, were
tortured and then executed by burying them alive into a wall after they refused to convert to
Islam. His two eldest sons, aged 13 and 17, were killed in the Battle of Chamkaur against the Mughal
army.
Among his notable contributions to Sikhism are founding the Sikh warrior community called Khalsa in
1699 and introducing the Five Ks (kesh, kangha, kara, kirpan, kacchera), the five articles of faith that
Khalsa Sikhs wear at all times. Guru Gobind Singh is credited with the Dasam Granth whose hymns
are a sacred part of Sikh prayers and Khalsa rituals. He is also credited as the one who finalized and
enshrined the Guru Granth Sahib as Sikhism's primary scripture and eternal Guru.

4.24 SHANKARDEV

Sankaradeva was born in Assam to Kusumavara and Satyasandhya. He was admitted to pandit
Mahendra Kandali’s boarding school, at the age of twelve. Pandit Kandali was a very learned Samskrit
scholar and well versed in the shastras. It influenced the boy Sankara very much.
He received a copy of the Bhagavata Purana from Jagadisa Mishra of Mithila and Mishra recited the
entire Bhagavata in the presence of Sankardev. Greatly influenced he wrote Bhakti pradipa
and Rukmini harana thereafter. The particular form of Vaishnavism evolved by Sankaradeva is known
as Ekasarana Namadharma. It enjoined the worship of one God, that is, Vishnu in his many
incarnations, chiefly as Krishna and Rama. Sankardev inspired the Bhakti movement in Assam just
as Guru Nanak, Ramananda, Namdev, Kabir, Basava and Chaitanya Mahaprabhu inspired it elsewhere
in the Bharateeya subcontinent.
There was a shortage of water in Bardowa. One night there was a heavy shower. Sankardev asked his
disciples to chant Harinama, and a miracle happened. The Vata Vriksha was drowned and a lake was
created, which is presently known as Akashi Ganga.
Sankaradeva and his Chief apostle Madhavadeva composed a large literature: there are songs like
ghosha, bir-gita, bhatima, kittana-ghosha. Sankaradeva in some books like Harischandra-upakhyana,
Amrita-manthana and Balichalana stories from the Bhagavata-purnana and Vaishnavite tales from
Puranas are retold in simple verses. Also, he has written six dramas, Rukmini-harana, Parijataharana
etc. These dramas contain a number of well-made Samskrit verses and a number of songs. His
writings still reign supreme among the devout people and his songs are ever on their lips.

4.25 BROTHERS SAYANACHARYA AND MADHVACHARYA

Sri Vidyaranya - Madhavacharya, is variously known as a kingmaker, patron saint and high
priest to Harihara I and Bukka Raya I, the founders of the Vijayanagara Empire. He was the 12th

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Jagadguru of the Śringeri Śarada Pītham from 1380-1386. Sayanacharya, the brother of
Madhavacharya, was a great Vedic and Samskrit scholar who lived during the reign of Vijayanagara
Kings. Sri Vidyaranya realized that a country, in spite of being economically and militarily powerful
could perish in a short time if not culturally sound and strong. As a result, the brother duo of Sayana
and Madhava embarked on a movement to rejuvenate our culture by galvanizing its multiple facets
that were familiar to them. While Madhava-Vidyaranya provided vision and encouragement, Sayana
implemented that vision, gathering the support of several other like-minded people along the way.

The people of the Vijayanagara region were wounded physically, mentally and spiritually by the
rapacious Muslim onslaught. In order to re-establish faith in their own dharma and establish peace,
Sri Vidyaranya commissioned an encyclopedic work known as the Prayashcitta Sudhanidi (meaning:
the nectar-ocean of expiation) through Sayanacharya, which among other topics, dealt with rituals
countering forced conversion to other religions. While mental confidence was built by the preceding
work, the Ayurveda Sudhanidhi, an encyclopedic work on Ayurveda authored by Sayanacharya,
aimed to better the physical health of the people.

With the establishment of mental security and physical well-being, Sri Vidyaranya inspired yet
another work by Sayanacharya to create value-consciousness in the minds of the populace. This was
aptly named Purushartha Sudhanidhi. This work conveys the necessity of the concept of the four
purusharthas – dharma, artha, kama and moksha and demonstrates the harmony amongst them.

The same principles were elucidated in a simpler manner in a work known as the Subhashita
Sudhanidhi. Verses gathered from the vast ocean of Samskrit literature were classified according to
the four purusharthas. Such a purushartha-based collection of maxims and verses is a unique one in
all of Samskrit literature.

After establishing the purushartha value system in the minds and hearts of the people,
Madhavacharya had Sayana author a work focusing on the theory and the practice of yajna. Yajna
provides the means to simultaneously achieve worldly and spiritual aims as well as helps attain
the purusharthas. It was with this understanding that the work Yajnatantra Sudhanidhi was
composed.

A similar goal was envisioned in the composition of the grand commentary on the complete extant
Vedic literature – the Vedartha Prakasha, which can be rightfully called as the zenith of the exalted
achievements of not just the Vijayanagara Empire, but of entire medieval Bharat.

Probably more important than the restoration of the Veda to its primacy was the rejuvenation of
language, especially Samskrit, given that it has been the chief carrier of all our thoughts. Compiling
all the forms and usages of more than two thousand dhatus in an accessible form is no mean feat.
The Madhaviya Dhatuvrutti, composed by Sayana under the direction of Madhavacharya, achieved
exactly that.

Aesthetics or Alankara Shastra gets to the heart of appreciation of beauty and artistic taste. It is,
therefore, no surprise that the all-encompassing view of Madhavacharya prompted Sayana to
compose Alankara Sudhanidhi.

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4.26 SANT GYANESHWAR

Sant Gyaneshwar, also known as Jñanadeva, was born to Vitthal Govind Kulkarni and Rukmini. The
couple set out on a pilgrimage with their children to Tryambakeshwar, near Nashik, where their elder
son Nivrutti (at the age of 10) was initiated into the Nath tradition by Gahininath. Gyaneshwar and
his 2 brothers had an debate with the Brahmins of Paithan, and earned fame and respect due to their
righteousness, virtue, intelligence, knowledge and politeness. Gyaneshwar became a student of
Nivruttinath along with his younger siblings at the age of 8. He learnt and mastered the philosophy
and various techniques of kundalini yoga.
The child moved to Nevasa, a village in Ahmednagar district, where Gyaneshwar began his literary
work when Nivruttinath instructed him to write a commentary on Bhagavad Gita. The Dnyaneshwari
or Bhavartha Deepika was written down by Sachchidanandbaba from discourses by Gyaneshwar. By
the time the commentary was complete Gyaneshwar was only 15 years old. Considered a
masterpiece of Marathi literature, the Dnyaneshwari's 18 chapters are composed in a metre called
"ovi". Dnyaneshwar liberated the "divine knowledge" locked in the Samskrit language to bring that
knowledge into Prakrit (Marathi) and made it available to the common man. Later, he has written
Amrutanubhav, Changdev Paasashti, Haripath etc.

1.2 SAINT TUKARAM

Sant Tukaram Maharaj also referred to as Sant-shreshta, Jagadguru, Tukoba and Tukobaraya, was a
17th-century Marathi poet and Sant of the Bhakti movement in Maharashtra. He was part of the
egalitarian, personalized Varkari devotionalism tradition. Sant Tukaram Maharaj is best known for his
devotional poetry called Abhanga and community-oriented worship with spiritual songs known
as kirtans. His poetry was devoted to Vitthala or Vithoba.
In his work of Abhangas, Tukarama repeatedly refers to four other persons who had a primary
influence on his spiritual development, namely the earlier Bhakti Sants Namdev, Gyaneshwar,
Kabir and Eknath. According to some scholars, Tukaram met Chatrapati Shivaji Maharaj.
Tukaram Gatha is a Marathi language compilation of his works. The poems considered authentic
cover a wide range of human emotions and life experiences, some autobiographical, and places them
in a spiritual context. He includes a discussion about the conflict between Pravritti – having passion
for life, family, business, and Nivritti – the desire to renounce, leave everything behind for individual
liberation, moksha.

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4.27 SAMARTHA RAMDAS

Sant Samarth Ramdas was born in Marathwada on the auspicious day of Ramnavmi as the second
son to the pious couple Suryaji Panth and Renuka Bai. His parents named him Narayan. His elder
brother was Gangashar Shastri alias Sheshta. In the year 1620 all arrangements were made for
Narayan’s wedding. He sat in front of the bride. There was a screen between the bridegroom and the
bride. When the priests started chanting "Sawadhan!", which means ‘alert oh! Bridegroom’, Narayan
vanished in a twinkling of an eye.

From there he went to the village Takli near Nasik. There he practiced meditation of Gayatri and
Rama Mantra. He chanted the mantras in knee-deep water from early morning till noon. By raising
alms he took his prasad, he attended spiritual discourses in his free time. The discourses were at
various temples in Nasik and Panchavati. Ramdas also studied Samskrit and copied in his own hand
the Ramayana of Valmiki. He got the blessings of Sri Ram after a rigorous penance of ‘rama japa’ for
twelve years. Later he came to be known as SAMARTH RAMDAS.

On attaining twenty-four, he started for pilgrimage, moved to all corners of Bharat such as Nasik,
Haridwar, Kasi, etc., for nearly twelve years. The tradition says that Lord Panduranga Vittal Himself
appeared before Ramdas and took him for the visit to Pandharpur and gave him dharshan as Sri
Rama. In Pandharpur, Ramdas came in contact with Tukaram and other sants of Pandharpur. Both the
sants had spread the message of bakthi by traveling together. In his pilgrimages, Ramdas observed
and studied the social, political and economic conditions of our people and their utter helplessness
in life. He started the mission for the upliftment of mankind.

At Singanvadi, Ramdas met Chatrapati veer Shivaji, the then ruler of Maharashtra. Shivaji became an
ardent devotee of Ramadas. Being an ardent devotee of Sri Rama and Maruti (Anjenaya) he installed
shrines of Rama at Champavati, and established eleven principal seats of Maruthi. At that time
Shivaji’s some territories were under the tyranny of foreign rulers. In adopting the principles of his
Guru Samarth Ramdas, he was able to bring peace and harmony to his country and countrymen.

The literary works of Ramdas such as Dasabodh, Manache Shlok (verse addressed to the mind),
maruti-stotra, Aatma-Ram, Karunashtakas (hymns to God) and Ramayana (describing only the
conquest of Lanka by Sri Rama and the vanquishing of Ravana) are very popular. To men really
interested in his teachings, he gave the thryodhashari Mantra "Sri Ram Jaya Ram Jaya Jaya Ram".

In his last days Ramdas devoted his time to literary activity and building up his mutt in various
corners of Bharat. It was as a tribute to Ramdas's extraordinary patience and determination in
rehabilitating the Hindu Dharma that people named him Samarth (all-powerful) Ramdas, a name
that he richly deserved.

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4.28 PURANDARADASA

Srinivasa Nayaka was born to a rich diamond merchant in Shivamogga district, Karnataka. He was
educated and was well versed in Samskrit and Kannada. He was also trained in music. But Srinivasa
Nayaka was a shrewd and greedy man. One day, a poor man came for begging, which changed his
life.
After many years of wandering and self centered life, Srinvasa Nayaka met the Holy Sage - Sri
Vyasatirtha Guru who enlightened him about his hidden unique talent- Music composition and
singing. Sri Vyasatirtha Guru also bestowed the name Purandara Dasa to him. Once Purandara Dasa
started composing and singing songs, there was nothing stopping him. He composed over 400,000
songs and each song was unique, simple and mostly in praise of Maha Vishnu in the name of
Purandara Vittala. Purandara Dasa is said to be the father of present-day classical Carnatic music. The
structures in Carnatic music, such as, swaravalis, janti swaras, alankaras, geetas, prabandhas, kritis,
and Raga Mayamalavagowla, are introduced by the great Purandaradasa. He also
composed Gitas (simple songs) for novice students.
Purandara Dasa is noted for composing Dasa Sahithya, as a Bhakti movement vocalist, and a music
scholar. His practice was emulated by his younger contemporary, Kanakadasa. Purandara Dasa's
Carnatic music compositions are mostly in Kannada, though some are in Samskrit. He signed his
compositions with the ankitanama (pen name) "Purandara Vittala" (Vittala is another name of the
supreme one, Lord Krishna, one of the incarnations of the Lord Vishnu) and this same form of
Lord Krishna is his aaradhya daiva or ishta murthi or beloved deity.

4.29 BIRSA MUNDA

Popularly known as 'Birsa Bhagwan', Birsa Munda was born in 1875 in Ranchi district of Jharkhand
state. Birsa's family was living in extreme poverty so he was sent to his maternal uncle. There, he
attended school. The school directors were very impressed with Birsa's talent and him to study at the
German Mission School. Accepting Christianity was compulsory to study at the German Mission
School. Hence Birsa and all his family accepted Christianity. After the conversion Munda was
renamed as Birsa David.
After renouncing his membership of the German missionary school, he came in contact with the
famous Vaishnava devotee Anand Pandey. Anand Pandey's satsang turned his interest towards
discovering the secrets of our philosophy and culture. Along with religious education, he also studied
the Ramayana, Mahabharata, Hitopadesha, Bhagvad-Gita smruti grantha. After this, he began his
tapasya in a secluded place to search for the truth. After four years of exile, Birsa’s appearance was
completely changed. Like a Hindu Mahatma, he started wearing yellow clothes, wooden paduka and
yagyo-paveet.

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Birsa started promoting Hinduism and our culture among the Vanvasi brothers who accepted
Christianity, stating that Christianity is not our own religion. By adopting Christianity, we are
becoming alienated from the superior tradition of our ancestors. Now we should wake up. Impressed
by his ideas, many forest dwellers came to him and became his disciples. Gradually Birsa Munda's
reputation as a mahatma and reformer began to spread far and wide. He protested against
cow-slaughter and inspired his disciples to worship Tulasi regularly.

Birsa's ideas had a profound impact on the Vanvasi brothers. Gradually a large number of people
became his followers. Birsa used to preach to them and inspire them to fight for their rights and
formed the organization for tribal. British missionaries became concerned on seeing the increasing
influence and popularity of Birsa. They feared that this organization of the forest dwellers formed by
Birsa might pose a danger for the missionaries and the British ruler resulting in Birsa’s arrest. His
arrest caused widespread dissent in the entire Vananchal. The forest dwellers gathered in thousands
and laid siege to the police station and demanded immediate release of Birsa. But the English
government prosecuted Vanvasi Mundas also accusing them of treason. Birsa was sentenced to two
years of rigorous imprisonment and then sent to Hazaribagh jail.

Birsa instructed his comrades to prepare for armed revolution which was ushered in 1899.
Revolutionaries led by Birsa surrounded police posts from Ranchi to Chaibasa and started shooting
arrows at Christian missionaries and British officials. Additional British forces called from Hazaribagh
and Calcutta initiated a direct fight with the Birsa’s revolutionaries. The British had modern weapons
like guns, bombs etc., while the forest dwellers had their ordinary weapons like bow and
arrows. Birsa and his followers fought bravely with the British army, betting on their lives. In the end
nearly four hundred followers of Birsa were killed, leading to Birsa’s arrest. He was imprisoned in
chains and sent to Ranchi Jail, where he was subjected to harsh torture. Birsa kept laughing and
endured everything till his death. Birsa gave a new direction to the Bharateeya independence
movement and awakened the feeling of patriotism, especially among the forest dwellers.

4.30 SWAMI SAHAJANANDA

Swami Sahajanand Saraswati was born in Deva Village near Dullahpur, Ghazipur district. When he
started his journey of social work and public service, many questioned him. Was it acceptable for a
Sannyasi to get involved in the mundane? Swamiji would respond to these questions in his soul
stirring book ‘Gita Hridaya’, he wrote of uniting with the Higher by serving the crushed masses. The
Bhagvad Gita encouraged Swamiji to execute and achieve ‘Karma Yoga’ – union with the Divine
through righteous action.
After visiting many pockets of Bharat and the concomitant long years of interaction with the farmers,
Swamiji understood that social action was a prerequisite to free the masses from the clutches of fear.
Swamiji founded the Bihar Provincial Kisan Sabha in 1936. By then he was a major leader of the
All-Bharat Kisan Sabha. His 25 years of public life had made him a respected name in the Bharateeya
National Movement. Swamiji was a planner par excellence. His effective use of meetings,
conferences, rallies and mass demonstrations to popularise the Kisan Sabha programme was
successful in uniting all sections of Bharateeya society

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Another remarkable achievement of his was that he connected the hitherto disjointed farmer’s
struggle with that of the worker and this was evident during the Dalmia Sugar Mill strike that he
spearheaded. So inspiring was Swamiji’s persona and his actions that even leading leaders like E.M.S
Namboodiripad travelled to meet him in Bihar. For it was Bihar, that was Swamiji’s ‘Karma Bhoomi’.
The slogan of ‘Zamindari Hatao’ (Abolish the Zamindari System) was the brainchild of Swami
Sahajananda who gave this clarion call in 1935. Independent Bharat would later see his dream turn
itself into reality.
During the Quit India Movement (1942), Swami Sahajananda was a major factor in uniting the
countrymen in their fight for freedom and for this reason he was arrested by the British. Subhash
Chandra Bose paid a glowing tribute to the saffron robed freedom fighter and patriot sant by calling
him ‘the undisputed leader of the peasant movement in Bharat and the idol of the masses and the
hero of millions.’

4.31 SWAMI RAMANANDA

Ramananda was a 14th-century Vaishnava devotional poet sant, in Varanasi. Ramananda developed
his philosophy and devotional themes inspired by the Vedanta philosopher Ramanuja, however
Ramananda was also influenced by Nath-panthi ascetics of the Yoga school of Hindu philosophy. An
early social reformer, Ramananda accepted disciples without discriminating against anyone by
gender, class, caste or religion such as Kabir, Ravidas, Bhagat Pipa and others. His ideas also
influenced the founding of Sikhism in the 15th century, and his verses are mentioned in the Sikh
scripture Adi Granth. Ramananda was known for composing his works and discussing spiritual
themes in vernacular Hindi, stating that this makes knowledge accessible to the masses.
He is recognized as the founder of the Ramanandi Sampradaya, the largest monastic Hindu
renunciant community in modern times. This is the largest ascetic community, and their members
are known as Ramanandis, Vairagis or Bairagis. They are known for their self-imposed highly
disciplined, austere, structured and simple lifestyle. Ramananda is credited as the author of many
devotional poems. Two treatises in Hindi, Gyan-lila and Yog-cintamani are also attributed to
Ramanand, as are the Samskrit works Vaisnava Mata Bhajabhaskara and Ramarcana paddhati.
Ramananda asserts that austerity and penances through asceticism are meaningless, if an individual
does not realize Hari (Vishnu) as their inner self. He criticizes fasting and rituals, stating that the
mechanics are not important, and that these are useless if the individual does not take the
opportunity to reflect and introspect on the nature of Brahman (Supreme Being). Ramananda states
that rote reading of a sacred text is of no benefit, if the person fails to understand what the text is
trying to communicate.

4.32 BHARAT MUNI

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Bharata Muni was an ancient theatrologist and musicologist who wrote the Natya Shastra,
a theoretical treatise on ancient dramaturgy and histrionics, especially Samskrit theatre. Bharata is
considered the father of Bharateeya theatrical art forms.
The Nāṭya Śāstra is notable as an ancient encyclopaedic treatise on the arts, which has influenced
dance, music and literary traditions. It is also notable for its aesthetic "Rasa" theory, which asserts
that entertainment is the desired effect of performance arts but not the primary goal and that the
primary goal is to transport the individual in the audience into another parallel reality, full of wonder,
where he experiences the essence of his own consciousness and reflects on spiritual and moral
questions.
Natya Shastra by Bharata Muni and Abhinaya Darpana by Nandikeshvara are considered to be the
original sources of Bharatanatyam. The Nāṭya Śāstra is a Samskrit treatise on the performing arts.
The text consists of 36 chapters with a cumulative total of 6000 poetic verses describing performance
arts. The subjects covered by the treatise include dramatic composition, structure of a play and the
construction of a stage to host it, genres of acting, body movements, makeup and costumes, role and
goals of an art director, the musical scales, musical instruments and the integration of music with art
performance.

4.33 POET KALIDASA

Mahakavi Kalidas lived in Ujjain about 2500 yrs ago. Kalidasa lost his parents while he was a baby of
six months. A cowherd brought him up; he had no schooling of any sort. This great Poet of Ancient
Bharat was not so intelligent & not studied in his early life. Insulted and thrown out of the palace by
his Princess wife Vidyottama for not being learned, Kalidasa determined to become the wisest and
most learned man in the country. After many days of wandering, one day Kalidasa saw a Great Yogi
meditating under a big Banyan tree. Kalidasa fell on the holy feet and begged for his blessings. The
Yogi accepted Kalidasa as his disciple and gave a Guru Mantra for pleasing Goddess Kali and ordered
him to recite the Mantra throughout the day. His rigorous tapasya pleased Goddess Kali and she
blessed him with extraordinary Intellect and excellence in poetry.

Kalidasa wrote seven works. ‘Kumarasambhava’ and ‘Raghuvamsha’ are his two epic poems.
‘Malavikagnimitra’, ‘Vikramorvashiya’ and ‘Abhijnana Shakuntala’ are his celebrated plays.
‘Meghaduta’ and ‘Ritusamhara’ are also poetic works of great distinction. Kalidas’s contribution to
literature is tremendous. Though his writings were in Samskrit, they have been translated into
numerous languages.

Of these plays, Kalidas is best known for the play Shakuntala, which has gone on to receive
worldwide attention. The other four works were poems. Kalidasa’s writing is his love of external
nature. No doubt it is easier for a Hindu, with his almost instinctive belief in reincarnation, to feel
that all life, from plant to God, is truly one. No one has expressed this feeling with such convincing
beauty as Kalidasa. Really true to say that he personifies rivers and mountains and trees; to him they
have a conscious individuality as truly and as certainly as animals or men or Gods.

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Mahakavi Kalidas was the Greatest Poet & dramatist the world has ever seen; He was one of the nine
Gems of the court of King Vikramaditya, his title Kavi-kulaguru (Preceptor of All Poets) bearing
testimony to his stature.

4.34 SRI BHOJARAJA

Raja Bhoj, after whom the city of Bhopal is named, is considered to be the greatest scholar-king of
Madhya Bharat. He ruled from 1010 to 1055 CE was known more as a great scholar and builder. At
least 84 works covering subjects that range from architecture to poetry are attributed to him. He is
son of Raja Sindhuraja of Dhar who ruled between 995 to 1010 CE. Raja Bhoj’s kingdom covered the
heart of Bharat from Vidisha in the East to Sabarmati River in the west and from Konkan in the South
to Chittorgarh in the North. Raja Bhoj founded the city of Bhopal and built the upper lake in Bhopal
by building an earthen dam across the Kolans river. The lake was renamed Bhojtaal in 2011.
But the greatest work is the Bhojeshwar temple, a massive Shiva temple which boasts to be the
largest Shivling in Bharat. Located at Bhojpur, around28 kms from Bhopal, on the banks of Betwa
river. He also built a massive reservoir which was 7.5 miles wide.
Apart from being a great builder Raja Bhoj was a great polymath and many works on architecture,
poetry, medicine, science and yoga are attributed to him. Prof Kirit Mankodi, in his research on
Bhojeshwar temple writes, “Other kings may have built temples and palaces, but Bhij actually
compiled an authoritative architectural treatise called Samaranga-sutradhara. This is a remarkable
work on science, architecture and sculpture (Vastu-shastra and Shilpa-shastra). 20 chapters are
devoted to temples and their classification, 14 to images and iconography, 6 to canons of paintings,
while town planning and domestic architecture form important part of this treatise.”
Some of the other very interesting texts attributed to Raja Bhoj are Sarasvati-kanthabharana, a
treatise on Samskrit grammer for poetic compositions; Vyavahara-manjari, a text on Dharma-shastra
or Hindu Law and Charucharya, a text on personal hygiene.
In his capitol city of Dhar or Dharanagari, he is said to have created a great Samskrit center of
learning called Sarasvati-sadana or Bharati-bhavana, over which he personally presided. Today, this
centre of learning is popularly called Bhojsala and remains of it can be seen in Dhar even today.
Almost a 1000 yrs after his reign, Raja Bhoj lives on in legends and folklore even today, as the
righteous scholar king.

4.35 JAKANA

Amarashilpi Jakanachari was a legendary sculptor credited with building many fine temples for
the Kalyani Chalukyas and Hoysalas. Jakanachari was born in a small village called Kaidala, 9 km
from Tumkur, Karnataka. The original name of the town as per records was Kridapura. His life was

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one of love and dedication to art. He left home shortly after his marriage seeking fame in his field of
work. He travelled far and wide building many temples and became so engrossed in his work that he
forgot about his wife.
Jakanachari family had a son named Dankanacharya. Dankanacharya himself grew up to become a
famous sculptor and set out to find his father. At Belur, he found a job as a sculptor and noticed a
flaw in a figure sculpted by the great Jakanacharya himself. Dankanacharya told Jakanacharya that
the stone which he was carving had a toad living inside which was considered to be a flaw by the
sculptors. Furious at this, Jakanacharya challenged to cut off his right hand if the young sculptor was
correct in his assessment of the sculpture. Dankanacharya chiselled the place where the flaw was
present and a toad jumped out with a little water flowing from that spot. Upon testing the figure, the
flaw was indeed revealed and Jakanacharya kept his promise and cut off his right hand. Eventually,
the two sculptors become aware of their relationship as father and son.
Subsequently, Jakanacharya received a vision to build the Chennakeshava temple in his native place
Kridapura. After this was completed, legend has it that God restored his right hand. In celebration of
this incident, Kridapura was henceforth called Kaidala. The term Kai in Kannada means "hand".
The government of Karnataka confers the Jakanachari Awards to talented sculptors and craftsmen
from the state every year to celebrate the contributions of this legendary architect.

4.36 POET SURDAS

Surdas was son of Ramdas Sargwat and was blind from his childhood, so that the poor family of him
neglected and forced him to leave the house to live by begging. At that time, he lived on the banks of
Yamuna River. In the meantime, he came to know about Vallabh Acharya and became his disciple.
Since then, his life moulded as a great poet and devotee of Lord Krishna.

He composed the great literary work ‘Sursagar’. In that book, he described Lord Sri Krishna and
Radha as lovers and also explained the grace of Lord Krishna with Gopis. Sur also composed the Sur
saravali and Sahityalahari. These two poetic works composed approximately one lakh verses. Due to
the obscurity of the times, many verses had been lost. He narrated the Holi festival with rich literary
work.

Surdas was a devotional poet and singer; a great devotee of Lord Krishna and one of the prominent
figures in Bhakti movement in the 16th century. Most of his lyrics were written in praise of Lord
Krishna. His works contain two literary dialects Braj Bhasa, one in Hindi and other being Awadhi. He
influenced the Bhakti movement and the hymns also mentioned in Guru Granth Sahib, the holy book
of Sikhs. In his rhymes we can listen to the epic story incidents from Ramayana and Mahabharat.
With his poems, he described beautifully about all incarnations of Lord Vishnu. Especially, every
devotee can have an impact when Sant Surdas poems on Hindu legendary Dhruva and Prahlada are
read.

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4.37 BHAKTA THYAGARAJA

Tyāgarāja, whose birth name was Kakarla Tyagabrahmam, was born in Tiruvarur, Tamil Nadu.
Tyāgarāja learned to play the veena in his childhood from his grandfather Kalahastayya. After
Kalahastayya's death Tyagaraja found Naradeeyam, a book related to music. Tyāgarāja began his
musical training at an early age under Sonti Venkata Ramanayya, a music scholar, after the latter
heard his singing and was impressed by the child prodigy.
Sonti Venkataramanayya informed the king of Thanjavur of Tyagaraja's genius. The king sent an
invitation, along with many rich gifts, inviting Tyagaraja to attend the royal court. Tyagaraja, however,
was not inclined towards a career at the court, and rejected the invitation outright. He was said to
have composed the krithi Nidhi Chala Sukhama (English: "Does wealth bring happiness?") on this
occasion. He spent most of his time in Tiruvaiyaru, though there are records of his pilgrimages to
Tirumala and Kanchipuram.
Tyagaraja regarded music as a way to experience God's love. His compositions are mainly of a
devotional (bhakti) or philosophical nature. He has also composed krithis in praise of Krishna, Shiva,
Shakti, Ganesha, Muruga, Saraswati, and Hanuman. Tyagaraja, was a renowned composer of Carnatic
music. He was prolific and highly influential in the development of Bharat's classical music tradition.
Tyagaraja and his contemporaries, Shyama Shastri and Muthuswami Dikshitar, are regarded as
the Trinity of Carnatic music. Tyagaraja composed thousands of devotional compositions, most
in Telugu and in praise of Lord Rama. Of special mention are five of his compositions called
the Pancharatna Kritis (English: "five gems"), which are often sung in programs in his honour.

4.38 POET RASAKHAN

Rasakhan was born in a prosperous Pathan family of Delhi in the sixteenth century. His childhood
name was Sayyid Ibrahim. He was brought up with great pampering. He was given a good and
high-quality education. Rasakhan had a good knowledge of Persian, Hindi and Samskrit. He
translated "Srimad Bhagavat" into Persian.

Once he went to "Srimad Bhagavat" – katha nirupana. Listening to the beautiful and flowing
description of Lord Krishna's baal-leelas, he reached an ecstatic state. After this, Krishna's prem-leela
made such an impact on him that he ceased to be Sayyid Ibrahim and became 'Raskhan', lover of Shri
Krishna. Rasakhan went to Vrindavan, the Krishna's Lilabhoomi from Delhi. There, the satsang of
Goswami Vitthalnath made him a supreme devotee. Accepting his discipleship, he devoted his life to
devotion to Krishna and poetic creation.

Rasakhan has described his presiding deity Shri Krishna leela in Braj language so comprehensively
and succinctly that even the great Dharmacharyas get emotional by reciting his compositions. Not

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only Bhakta-kavi Rasakhan has described the blissful beauty of his presiding deity Shri Krishna, but
also presented to them the various shades of his leela, immersing devotees fully in the
prem-rasa. His writings Kavitta and Savaiye are embedded in the book 'Sujan Rasakhan'. The book
'Premavatika' is a compilation of his couplets.

4.39 PAINTER RAVI VARMA

Raja Ravi Varma was born in the royal palace of Kilimanoor, Kerala. His parents were Umamba
Thampuratti and Neelakandan Bhattathiripad. At the age of seven years, he started drawing on the
palace walls using charcoal. At the age of 14, Ayilyam Thirunal Maharaja took him to Travancore
Palace and he was taught water painting by the palace painter Rama Swamy Naidu. He was later
given lessons in oil painting by a British painter, Theodor Jenson.
In 1873, Ravi Varma won the first prize at the Madras Painting Exhibition. He achieved worldwide
acclaim after he won an award for an exhibition of his paintings at Vienna in 1873. He travelled
throughout Bharat in search of subjects. Varma’s paintings were also sent to the World’s Columbian
Exposition held in Chicago in 1893 and he was awarded three gold medals. In 1904, Viceroy Lord
Curzon, on behalf of the British King Emperor, bestowed upon Varma the Kaisar-i-Hind Gold Medal.
Raja Ravi Varma was one of the greatest painters in the history of Bharateeya Arts.

Ravi Varma is particularly noted for his paintings depicting episodes from the story of Dushyanta and
Shakuntala, and Nala and Damayanti, from the Mahabharata. Many of his fabulous paintings are
housed at Laxmi Vilas Palace, Vadodara. Raja Ravi Varma was fascinated by the power and forceful
expression of European paintings, which came across to him as strikingly contrasting to stylized our
artwork. His paintings are considered to be among the best examples of the fusion of Bharateeya
traditions with the techniques of European academic art.

Raja Ravi Varma is most remembered for his paintings of beautiful sari clad women, who were
portrayed as very shapely and graceful. Some of the paintings are:

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4.40 MUSICIAN BHATKHANDE

Vishnu Narayan Bhatkhande remains a landmark figure in the world of our musicology. A resident of
Bombay, he was trained in music while young and retained sufficient interest in it even after reaching
adulthood, when he qualified in law and set up practice at the High Court of Bombay. Circumstances
so arranged such that he could soon devote his entire energies to music. It was then that he began to
ponder over the fact that Hindustani Music did not have a structured curriculum of teaching and
remained largely an oral tradition.
Bhatkhande travelled far and wide across Bharat, collecting information about the way music was
taught in the various gharanas. In his daily jottings, published later by the Indira Gandhi University at
Khairagarh, as Meri Dakshin Bharat Ki Sangeet Yatra, Bhatkhande noted that while all the musicians
he met came across as great and saintly personalities, they were unable to explain to him much of
what they practised.
He did manage to obtain valuable manuscripts — the Chaturdandi Prakasika of Venkatamakhin and
the Svaramelakalanidhi of Ramamatya. These, and the observations he had made while touring
North Bharat, along with other manuscripts, helped him classify Hindustani ragas under a system of
ten, which is rather like the melakartas of the Carnatic style. He wrote extensively on Hindustani
music and his four-volume Hindustani Sangeet Paddhathi is even today the standard text for the
North Bharateeya style of classical music. Bhatkhande also began organising All Bharat Music
Conferences, which focused on Hindustani Music.
The fourth All Bharat Music Conference was held in Lucknow in 1924 and a resolution was passed for
the setting up of a music college in that city. This became reality in 1926, with a syllabus fashioned by
Bhatkhande. In 1948, the name of the College was changed to Bhatkhande Institute.

4.41 KING BHAGYA CHANDRA

Rajarshi Bhagyachandra or Ching - Thang Khomba was born in 1740 and ruled Manipur for forty
years. It was during Rajarshi’s reign that Hinduism flourished in Manipur, creating a movement
rooted in Bhakti resulting in an unsurpassed vibrant culture is still evident in Manipur.

Rajarshi has contributed through development, mentorship and institutionalising of Vaishnavism in

Manipuri society. In 1776, he established the Shree Govindaji Temple and inaugurated the divine idol
of Radha Krishna and for the first time began worship of the Lord in the Royal Palace. In 1779 he
went on to introduce the Raas Leela, which ended up being recognised as one of the eight prominent
classical dances of Bharat. Due to the purity of devotion through expression in the Raas Leela, the

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dance form is commonly accepted as the highest form of spiritual expression and worship towards
Shri Govindaji. All the movements are symbolic and indicate the life and stories of Krishna in
Vrindavan. The choreography is a spectacular combination of 'Thang-Ta' (martial arts of
Manipur), 'Sarit-Sarat' (unarmed Manipuri martial arts) and 'Mukna Kangjei' war exercises).

Rajarshi, who saw the Bhakti aspects of Vaishnavism as reverence to God further went on to
establish the Nat Sankirtana, a crucial form of worship in Manipur. Further, to protect, nurture and
regulate this art through research, organisation as well as regulation, Rajarshi Bhagyachandra
founded an official institution known as Pala Loishang of Nat Sankirtana which encompasses an array
of arts performed to mark religious occasions. The Nat Sankirtana has been listed in UNESCO’s
Intangible Cultural Heritage of Humanity in 2013, which is aimed at creating awareness and
appreciation for heritage and culture of a community.

Rajarshi Bhagyachandra’s work to promote Vaishnavism through the arts also

included Wari-Liba (Storytelling), from the Ramayana, Mahabharata, and other Puranas of Hinduism
as well as Lairik-Thiba-Haiba (recitation) of Hindu scriptures. He did this with the intention as
reflected in his own words “May this lofty ideal of Bhakti inspire and guide us in all our activities and
help achieve national integration on the basis of equality, fraternity and humanity and spirit of
tolerance defying all barriers of sex, caste, creed, geographical limitations, racial diversities and
distinction of social status, in the achievement of which lies our ultimate salvation, both as an
individual and as a nation”.

4.42 RISHI AGASTYA

Agastya was a revered Vedic Rishi. In the Bharateeya tradition, he is a noted recluse and an influential
scholar in diverse languages. He and his wife Lopamudra are the celebrated authors of many hymns
in Rigveda and other Vedic literature.
Agastya appears in numerous itihasas and puranas including the Ramayana and Mahabharata. He is
one of the seven most revered Rishis (the Saptarishi) in the Vedic texts, and is revered as one of the
Tamils Siddhar in the Shaivism tradition, who invented an early grammar of the Tamil language,
Agattiyam, playing a pioneering role in the development of Tampraparniyan medicine. He is also
revered in the Puranic sculpture and beliefs in Hindu temples of South Asia, and Southeast Asia such
as in the early medieval era Shaiva temples on Java Indonesia. He is the principal figure and Guru in
the ancient Javanese language text Agastyaparva, whose 11th century version survives.
In Valmiki Ramayan, it is stated that Asuras hid inside the ocean so that the Devas couldn’t harm
them. The Devas requested Rishi Agastya for help, and he drank the entire ocean using his austerity
and mystic powers. The Devas killed the Asuras, and asked the Rishi to return the ocean’s water. The
water was returned by river Ganga post penance of Bhagirath.
In some scriptures, it is stated that during Lord Shiva’s marriage, everyone in the universe went to
witness the event in the Himalayas. Bhūmi Devi or the Earth Goddess was not able to bear this
misbalance and prayed to Lord Shiva for help, who then told Agastya to go to the south end. Rishi
Agastya went to the south and the earth’s balance was restored. On one side there was the entire
universe and on the other side was Agastya, whose austerity power and aura balanced the earth.

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Among the various legends associated with him is that of the Vindhya mountains. According to a
story in the Shri Rama-Charitra-Manasa, at one time, Mount Vindhyachala was continually growing in
size due to taunting comments by the Sage Narada. So as to temper the vanity of the mountains,
Sage Agastya and his family travelled to South India, via Mount Vindhyachal. On their way, when the
Vindhyas saw Sage Agastya, he bowed with respect and reverence, upon which Sage Agastya,
jokingly asked if he would stay bowed and subdued with respect until the sage returned. The
Vindhyas were truly benevolent and promised to not grow until the seer's return from the South.
After passing through the mountain, sage Agastya told his wife that they would never again cross
over to the North side of mount Vindhyas.
Agastya is said to have lived a long life and conquered death, soruba samadhi (immortal) and he
reached a very high state of spiritual advancement. He was a master of all sciences and medicine.
Agastya is traditionally attributed to be the author of many Samskrit texts such as the Agastya
Gita found in Varaha Purana, Agastya Samhita found embedded in Skanda Purana, and
the Dvaidha-Nirnaya Tantra text. He is also referred to as Mana, Kalasaja, Kumbhayoni, and
Maitravaruni after his mythical origins.

4.43 KAMBU

Kambu Swayambhuva was a Rishi prince of Kamboja. The legend holds that Kambu Swayambhuva
was a learned prince who had initially been a Bharateeya king. He had ventured into the Far East and
entered an area having jungles that was being ruled by a king of Nagalineage. Defeating the Naga
king, prince Kambu married his daughter Mera and developed the land into a fertile and flourishing
country. The combination of Kambu and Mera names is said to have given rise to the name Khmer
(Kambu + Mera =Khmer) according to George Coedes. In ancient Chinese accounts, this kingdom is
known as Chenla. The time frame for this event could be the latter half of the 4th century AD.

The Kamboja power established by Rishi prince Kambu in Indo-China, however, did see many ups and
downs in the succeeding centuries before culminating into Angkorean fame. Around 8th century A.D,
the kings of Shailendra dynasty seized control of Chenla (i.e., Kambuja) but at the start of 9th
century, the Kambuja family reasserted itself under a capable Kamboja prince Jayavarman II, shook
off the foreign yoke, unified the Land Chenla and Water Chenla and renamed the unified country as
Kambuja after his family's lineage. Thus began the long line of Kambuja princes and also the famed
Angkorean period in Cambodian history which was to reach to very splendorous and glorious heights
in the succeeding centuries.

4.44 KAUNDINYA

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Koundinya was a great Rishi and a master of Vedic knowledge. He was a Rishi known beyond Bharat.
He was married to Ashraya. He was a great devotee of Lord Ganesha.
Once to emphasize the importance of Durva (Panicum), offered to Lord Ganesha, Sage Koundinya
sent his wife Ashraya to God Indra and asked her to get Gold equal to weighting that of the Durva
(grass leaf). Following the instructions, she approached God Indra and expressed her wish. Surprised,
God Indra said that there will be too little gold and she is free to ask for more. But Ashraya insisted to
follow what was told, so God Indra sent her to Kubera (God of wealth).
God Kubera placed the Durva on one pan of the balance and a small piece of gold on the other pan.
But to his great surprise, the pan containing the Durva weighed more. This continued ever after
putting all his gold into the pan. Then God Kubera sat along with his wife into the pan of gold, but still
the weight of one Durva is more. All the deities gathered around also sat in the pan, but still the
weight of a Durva was more! They all along with Ashraya went to Rishi Koundinya and said, 'Today we
came to know the importance of a single Durva offered to Lord Ganesha with devotion!'
Later Koundinya was appointed as a royal court scholar of King Suddhodana of the Sakyas in
Kapilavastu. There Kaundinya was the only scholar who unequivocally predicted upon the birth of
Prince Siddhartha that the prince would become an enlightened Buddha, and vowed to become his
disciple. Kaundinya and four colleagues followed Siddhartha in six years of ascetic practice, but
abandoned in disgust after Siddhartha gave up the practice of self-mortification. Upon
enlightenment, Siddartha gave his first dharma talk to Kaundinya's group. Kaundinya was the first to
comprehend the teaching and thus became the first bhikkhu and arahant. Following the formation of
the sangha, Kaundinya and the other monks travelled with the Buddha by foot through the Ganga
plains area of what is now Bihar and Uttar Pradesh to spread the dharma.

4.45 KING RAJENDRA CHOLA

Rajendra Chola I was one of the greatest emperors of the Chola dynasty. He expanded the Chola
Empire from where his father Rajaraja Chola had left. Apart from reaching northwards to River Ganga
and moving overseas to Maldives and Sri Lanka, he also invaded the Southeast Asian territories of
Srivijaya in Malaysia, Indonesia and southern Thailand. He continued to maintain and improve
commercial relations with China, started off by his father. He assumed the title ‘Gangaikonda Chola’
(The Chola who took the Ganga) after defeating the Gangas, Chalukyas, Cheras, Palas, Pandyas,
Kalinga and other rulers. Besides, he was also known by various other titles, such as Mudigonda
Chola, Virarajendra, and Pandita Chola, apart from inheriting the title of ‘Mummudi Chola’ (The
Chola with three crowns) from his father. He established a new capital Gangaikonda Cholapuram,
where he constructed a Shiva temple, resembling the Brihadeeswara Temple built by his father
Rajaraja Chola at the previous capital Thanjavur. He built a vast empire and a strong military and
naval force. His rule came to be known as the ‘Golden Age of Cholas’. He was succeeded by his son
Rajadhiraja Chola, who was then followed by his other two sons – Rajendra Chola II and Virarajendra
Chola.

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4.46 ASHOKA THE GREAT

Ashoka was the grandson of the founder of Mauryan Empire Chandragupta Maurya and son of
Bindusara. He was last major emperor of the Mauryan dynasty. His vigorous patronage
of Buddhism during his reign furthered the expansion of that religion throughout Bharat. Following
his successful but bloody conquest of the Kalinga country on the east coast, Ashoka renounced
armed conquest and adopted a policy that he called “conquest by dharma” (i.e., by principles of right
life). It was at this time that he came in touch with Buddhism and adopted it. Under its influence and
prompted by his own dynamic temperament, he resolved to live according to, and preach, the
dharma and to serve his subjects and all humanity.
In order to gain wide publicity for his teachings and his work, Ashoka made them known by means of
oral announcements and by engravings on rocks and pillars at suitable sites. These
inscriptions—the rock edicts and pillar edicts (e.g., the lion capital of the pillar found at Sarnath,
which has become Bharat’s national emblem), mostly dated in various years of his reign—contain
statements regarding his thoughts and actions and provide information on his life and acts. His
utterances rang of frankness and sincerity.

To practice the dharma actively, Ashoka went out on periodic tours preaching the dharma to the rural
people and relieving their sufferings. He ordered his high officials to do the same, in addition to
attending to their normal duties; he exhorted administrative officers to be constantly aware of the
joys and sorrows of the common folk and to be prompt and impartial in dispensing justice. A special
class of high officers, designated “dharma ministers,” was appointed to foster dharma work. The only
glory he sought, he said, was for having led his people along the path of dharma.

4.47 PUSHYAMITRA SHUNGA

Boy from a humble family rose from the ranks of soldier to become Senapati (Head of Army) due to
his sheer talent under the last Mauryan king Brihadrath. It has been said that Brihadrath while he
was on hunt, found a young boy taking head on with a wild tiger and defeating the same to protect
the king. Brihadrath promptly decided to recruit him in his army and within a few years, the same
boy became his Senapati. Pushyamitra was very vigilant against raids and possible attack by Yavans
(Greeks) and escalated the same to Brihadrath. However, Brihadrath, instead of preparing for any
possible conflict with Greeks, decided to keep mum or to surrender. In order to save his country from
possible Yavan invasion, Pushyamitra executed weak Brihadrath in front of the whole army and the
army chose to side with Pushyamtira as all the soldiers would like to fight and save our country from
any foreign invasion instead of going for surrender. Thus, the Shunga dynasty started.

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In both art and literature, the Shung period left an impression of its genius on the history of Bharat.
Pushyamitra’s Guru, Patanajali, one of the greatest geniuses in our history was a student of another
very famous genius Panini, has written Mahabhashya, a commentary on Panini’s grammar and a very
celebrated work on Samskrit literature. Vidisha grew into an important center of ivory and stone
carving. Patanjali wrote the famous Yoga sutra which is still followed all over the world. The teachers
were recognized for their intellectual qualities. Gurukul style of education continued. Patanjali also
refers to the guilds of five types of artisans – metal workers, masons, architects, cooks and
confectioners. Trade and farming were conducted in an organized way. There was prosperity all
around during Shunga rule.

The highlight of Shunga art was construction of railings and Toranas (Gateways), for Sanchi and
Vidisha stupas. Besides these, the artistic activity kept flourishing in Mathura and Bodhgaya.

Malavikaagnimitra (drama written by Kalidas) provides the details about a direct battle between the
Greeks and Vasumitra, the grandson of Pushyamitra near Sindhu River where Greeks got defeated.
And this way, Pushyamitra successfully completed the Ashvamedh Yajña. Inscriptions of the Shungas
have been found as far as the Ayodhya (the Dhanadeva-Ayodhya inscription), as evidence of
performing Ashvamedh Yajña.

4.48 KING KHARAVELA

Aira Maharaja Mahameghavahana Kharavela was one of the greatest kings of ancient Bharat.
He was the first great historical monarch of ancient Kalinga who belonged to the soil, and styled
himself as Chetaraja-Vamsa Vardhana, and Kalingadhipati.

At the age of 15, Kharavela became the Yuvaraja, or Crown Prince. The education of Kharavela, as
known from the Hatigumpha Inscription, throws much light on the princely education of ancient
Bharat. A future king was obliged to pass in his early life through a system of education and learning,
necessary for a royal career. After completion of his twenty-fourth year of life, he was crowned as the
King of Kalinga when he crossed the age of a minor. As the King of Kalinga, Kharavela immediately
turned his attention to the fortification of his capital city of Kalinganagari. The King pleased his
subjects by his works of public welfare. The king himself was well versed in the ‘Gandharva Veda’ or
the arts and sciences of music. That speaks of Kharavela as a patron of Bharat’s ancient musical
traditions.

From the fourth year of his reign, Kharavela consolidated his position in a territory named
Vidyadhara. Kharavela launched his invasion of the Satavahana kingdom. Then, his armies marched
towards the ancient city of Rajagriha. The fort of Gorathagiri, which stood to protect Rajagriha, was
stormed and destroyed. At that very time when the victorious army of Kharavela was advancing
towards the Magadhan capital, the Indo-Greek invaders under their king were advancing towards
Magadha. Kharavela thereafter attacked the Yavanas, and drove them out of Mathura. Kharavela also
achieved a great military victory in the south. A Confederation of the Tamil states in the south,
consisting of the territories of the Cholas, Pandyas, Satyaputras, Keralaputra, and Tamraparni
(Ceylon) existed at the time of Kharavela and he defeated their combined armies and destroyed their
ancient Confederacy which had existed for centuries.

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Kharavela’s victory over the north was his greatest achievement as a conqueror. His victory over
Magadha, in particular, was like the crowning glory of his heroic career. After such a remarkable role
as a conqueror and a military genius, Kharavela suddenly changed the course of his career like Asoka,
and turned to religious activities. As a Jaina monarch, he entered upon his new role to champion the
cause of Jainism.

4.49 CHANAKYA

Vishnugupta was son of Acharya Chanak, which is why he is called 'Chanakya'. He was also called
'Kautilya'.
Born into a Brahmin family, Chanakya was educated at Takshashila, an ancient centre of learning
located in north-western ancient Bharat. He was a highly learned person with in-depth knowledge in
varied subjects like economics, politics, war strategies, medicine, and astrology.
At that time Pataliputra was the capital of the kingdom of Magadha and a king named Dhanananda
was ruling there. He was extremely greedy and indulgent. Chanakya once visited Pataliputra to
inspire Dhanananda in the greater interest of the country, to unite the smaller regions standing
divided due to petty reasons. But Dhanananda humiliated him, which made Chanakya to take a vow
to overthrow Dhananand and to tie his shikha. One day Chanakya met a boy and got a glimpse of the
future king in Chandragupta. He took Chandragupta to Taxshashila, taught him Vedas, scriptures, war
and politics also. At the same time, the Greek Emperor Alexander was marching towards Bharat,
conquering the countries on the way. King of Gandhara, Aambhi with vengeance in mind supported
Alexandar against his old enemy king Puru. Chanakya and Chandragupta along with other students
joined hands with Puru, defeating Alexander’s army. On the way back, in a short span after this
Alexandar succumbed to a fatal disease.
Chanakya helped Chandragupta to overthrow the powerful Nanda dynasty at Pataliputra, and
establish the Mauryan Empire. Chanakya also served as the adviser to Chandragupta’s son Bindusara.
Acharya Chanakya, through his fierce diplomacy, established a great nation by weaving the scattered
Bharateeyas with the thread of nationality.
Chanakya was a philosopher, economist, and statesman who wrote the Bharateeya political treatise,
the ‘Arthashastra’ (Economics). In this seminal work he had compiled almost every aspect of what
had been written up to that time regarding property, economics, or material success. He is
considered a pioneer in the fields of political science and economics due to the significant
contributions he made to the development of these fields.

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1.3 CHANDRAGUPTA

Chandragupta Maurya was the founder of the Maurya Empire. He was picked, taught and counselled
by the philosopher Chanakya, who had great influence in the formation of his empire. Together,
Chandragupta and Chanakya built one of the largest empires on the Bharateeya subcontinent.
Chandragupta Maurya was a pivotal figure in our history, laying the foundations of the first
government to unite most of north Bharat. Chandragupta, under the guidance of Chanakya, created
a new empire based on the principles of statecraft, built a large army, and continued expanding the
boundaries of his empire until ultimately renouncing it for an ascetic life in his final years.
Chandragupta defeated and conquered both the Nanda Empire, and the Greek satraps that were
appointed or formed from Alexander's Empire in South Asia. Chandragupta first gained regional
prominence in the Greater Punjab region in the Indus. He then set out to conquer the Nanda
Empire centred in Pataliputra, Magadha. Afterwards, Chandragupta expanded and secured his
western border, where he was confronted by Seleucus I Nicator in the Seleucid-Mauryan War.
Chandragupta's empire extended throughout most of the Bharateeya subcontinent, spanning from
modern day Bengal to Afghanistan across North Bharat. As well as making inlays into Central and
South Bharat. According to historical Jain accounts, Chandragupta would renounce his throne to
become a Jain monk, and would travel away from his empire to South Bharat and
committed sallekhana or fasting to death. Chandragupta's reign, and the Maurya Empire, set an era
of economic prosperity, reforms, infrastructure expansions, and tolerance.

4.50 VIKRAMADITYA

Chandragupta II or Vikramaditya was the son of Samudragupta and queen Dattadevi. He ascended
the throne after his father. Maharaja Vikramaditya was one of the most powerful and strongest rulers
of Ancient Bharat about 2066 yrs ago. Chandragupta Vikramaditya was the king of Kalianga kingdom
ruled by the Gupta Dynasty which had its capital at Ujjaini on the banks of Shipra River. King
Vikramaditya was very famous for his bravery, courage & noble nature. People loved him because he
always rendered Justice.

Even the Gods became friends of King Vikramaditya. Once Indra, the King of the Gods, invited him to
judge a dance competition between Apsara Urvasi and Rambha. Vikramaditya gave Urvasi and
Rambha each a bunch of flowers to hold while dancing. Vikramaditya judged Urvasi, because she
danced so well that she lulled the scorpion into deep sleep in the bouquet, which did not bite her.
Lord Indra was so much impressed by the justice given King Vikramaditya that he was given a Golden
Throne with 32 talking statues. The Majestic beauty of the golden throne was incomparable in three
worlds.

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The famous personalities of the golden period like Great Dhanwanthari, Kshapanaka, Amarasimha,
Shankhu, Khatakarpara, Kalidasa, Vetalabhatta, Vararuchi, and Varahamihira were a part of
Vikramaditya’s court in Ujjain. The king had these court men “nava-ratna” (literally, Nine Gems) each
exclusive personality & the best in their respective fields Dhanwantri was the famous Ayurvedic
Acharaya, Kalidas in Poetry, Vararuchi in Vedic scriptures, Varahamira in Astronomy, Vetalabhatta in
Politics and diplomacy etc.

One of his major achievements is his victory against the Western Kshatrapas (also known as Shakas),
who ruled in western part of Bharat. Vikram samvat calendar is followed after the victory. Chinese
pilgrim Fahian visited during the reign of Vikramaditya stayed for 6 long years and accounted the
ruling.

4.51 SHALIVAHANA

Shalivahana was a legendary emperor of ancient Bharat, who is said to have ruled from Pratishthana
(present-day Paithan, Maharashtra). He is believed to be based on a Satavahana king (or kings). The
Satavahana dynasty is the first known historical dynasty of Maharashtra. The dynasty is not only the
oldest in Maharashtra; it is the foremost in its achievements. The rule of the Satavahanas extended
not only over a major part of the peninsula, it spread also to some parts of Central Bharat for some
time. The family continued to rule for more than four centuries and a half. They gave liberal
patronage to religion and literature, encouraged art, architecture and sculpture, promoted trade and
commerce, and made their subjects happy and prosperous. They defended their dynasty against the
foreign invasion, fought bravely and drove them out. Satavahana rose to power in circa 230 BC soon
after the death of Ashoka.
One of Shalivahana's victories marked the beginning of the Saka era (also known as "Shalivahana
era"). The Shalivahana era begins with the victory over Shakas in 78 CE.

4.52 SAMUDRAGUPTA

Samudragupta was son of King Chandra Gupta I and the princess Kumaradevi. At the time of his
accession the political condition of the country was unstable and uncertain. Samudragupta brought
stability and ensured a conducive atmosphere against all odds he gave respite to the people and
brought peace and prosperity. The small empire founded by Chandragupta I was stretched to a
gigantic shape and stepped up to the height of its glory by him. Undisputedly he conquered state
after state and extended his empire. His performance of Asvamedha Yajna confirms his military
supremacy over other rulers. He was no doubt a military genius but he was equally a successful
diplomat. His policy of conquest and liberal attitude towards the defeated kings highlights his
diplomatic skill and shrewdness.

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He never followed the policy of reckless warfare and drove the opponents in one camp. He knew
where to stop and how to gain allegiance of the vanquished opponents. His diplomatic triumph
opened a new way for cementing friendliness with the foreign rulers externally and many opponent
kings internally. Samudragupta was a highly capable and efficient administrator. He organised civil
administration in a systematic way that ensured peace and prosperity throughout the vast empire.
The provinces enjoyed autonomy but the central government maintained effective control of
Supervision. He reformed the official system by bringing the officials to his control. This system
virtually continued to exist till the final conquest of Northern Bharat by the Muslims.

Samudragupta had great attachment to art literature and learning. He composed many poems in
Samskrit and earned the title of Kaviraj (the King of the poets). Many eminent scholars adorned his
court and enhanced prestige and dignity. He was also a man of musical arts. In some of his coins he is
shown as seated on the couch and playing a Vina or lute as a musician. His court poets have extolled
his polished intellect, poetic skill and proficiency in music. Samudragupta was also a philosopher.
Samudragupta was the emperor from about 330 to 380 CE. He generally is considered the epitome of
an “ideal king” of the “golden age of Hindu history,” as the period of the imperial
Guptas (320–510 CE) has often been called.

4.53 HARSHAVARDHANA

Harshavardhana was one of the most important emperors of the 7th Century. During the peak of his
reign, Harshavardhana’s empire extended from north Bharat to the Narmada River in central Bharat.
Ruling from 606 to 647 CE, Harshavardhana became the most successful emperor of the Pushyabhuti
dynasty until he was defeated by Pulakeshi II. The defeat of Harshavardhana marked the end of the
Pushyabhuti dynasty.
It is said that Harshavardhana’s empire reminded many of the great Gupta Empire as his
administration was similar to that of the administration of the Gupta Empire. There was no slavery
in his empire and people were free to lead their life according to their wish. His empire also took
good care of the poor by building rest houses that provided all the amenities required. His capital
Kannauj (in present day Uttar Pradesh) attracted many artists, poets, religious leaders and scholars
who traveled from far and wide. He also maintained cordial relations with the Chinese. He even
sent a Bharateeya mission to China, establishing a diplomatic relationship between Bharat and
China. The famous Chinese monk and traveler Huensang spent eight years in his empire. He later
recorded his experiences and even praised Harshavardhana for the way he went about ruling his
empire.
During the course of his rule, Harshavardhana built a strong army. Historical records suggest that he
had 100,000 strong cavalry, 50,000 infantry and 60,000 elephants during the peak of his reign. He
was also a patron of literature and art. Thanks to the numerous endowments that were made to
the Nalanda University, a mighty wall enclosing the edifices of the university was constructed
during his rule. This wall saved the university from attack and invasions by the enemies and that
ensured the prosperity of this great centre of learning. Harshavardhana’s interest in the field of
prose and poetry is well-documented. A famous writer and poet named Banabhatta served as the
‘Asthana Kavi’ (primary poet of the kingdom) in the court of Harshavardhana. The emperor himself

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was a skilled writer as he had penned down three Sanskrit plays, namely ‘Ratnavali’, ‘Priyadarsika’
and ‘Nagananda.’

4.54 KING SHAILENDRA

The Shailendra (meaning "Lord of the Mountain '' in Samskrit) dynasty was the name of a notable
Indonesian dynasty that emerged in 8th century, Java whose reign marked a cultural renaissance in
the region. The Shailendra were active promoters of Mahayana Buddhism and covered the Kedu
Plain of Central Java with Buddhist monuments, one of which is the colossal stupa of Borobudur, now
a UNESCO World Heritage site.

The Shailendra practiced intensive rice cultivation and had an administrative hierarchy which
controlled the allocation of water for irrigation. The Shailendra dynasty held the concept of the
"Dewa-Raja" (God-King), the belief that the King had divine power as a living God among his subjects.
Though their economy was based on rice cultivation, they had access to ports on the northern coast
of Java and maintained commercial and marital ties with the Srivijaya kingdom in southern Sumatra.
The Sailendra participated in the Spice Route trade between China and Bharat.

The inscriptions by Shailendras uses three languages; Old Malay, Old Javanese and Samskrit, written
either in the Kawi alphabet or pre-Nāgarī script. The use of Samskrit usually signifies the official
nature and religious significance of the event written on the inscription.

4.55 BAPPA RAVAL

Bappa Rawal was eighth ruler of the Guhilot Rajput Dynasty and founder of the Mewar Dynasty (r.
734-753) in present-day Rajasthan. Bappa Rawal was one of the most powerful and famous rulers of
the Mewar Dynasty.
In the 8th century Arab Muslims started attacking Bharat within a few decades of the birth of Islam,
which was basically an extension of invasion of Persia. In order to ward off Muslim invasions across
the western and northern borders of Rajputana, Bappa united the smaller states
of Ajmer and Jaisalmer to stop the attacks. Bappa Rawal fought and defeated the Arabs in the
country and turned the tide for a while. Bin Qasim was able to defeat Dahir in Sindh but was stopped
by Bappa Rawal. Some accounts say that Qasim attacked Chittor, which was ruled by Mori Rajputs.
Bappa, of the Guhilot dynasty, was a commander in the Mori army and so was Dahir's son. Bappa
defeated and pursued Bin Qasim through Saurashtra and back to the western banks of the Sindhu
(i.e., current day Balochistan). He then marched on to Ghazni and defeated the local ruler Salim and
after nominating a representative returned to Chittor. After Raja Mori named Bappa Rawal his
successor and crowned him King of Chittor, Bappa Rawal and his armies invaded various kingdoms

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including Kandahar, Khorasan, Turan, Ispahan, Iran and made them vassals of his kingdom. Thus, he
not only defended Bharat's frontiers but for a brief period was able to expand them.

4.56 LACHIT BORFUKAN

Lachit Borphukan was born to Momai Tamuli, the first Borbarua (Governor of Upper Assam and
Commander-in-chief of the Ahom army). This enabled Lachit to enjoy a comfortable upbringing. His
father arranged his education in humanities, scriptures and military science, and as he grew up, he
was given positions of responsibility.
Before being appointed as the Supreme Commander of the army, he held various posts of eminence
such as Superintendent of the Royal Horses or Ghora Barua, Commander of the strategic Simulgarh
Fort and Superintendent of the Royal Household Guards of Dolakasharia Barua assisting the Ahom
King.
The king Chakradhwaj Singha presented Lachit a sword with a golden handle called Hengdang, and
the customary paraphernalia of distinction, and appointed him Commander-in-Chief of the Ahom
army, which had been raised specifically to drive out the imperial Mughal rulers. Lachit actively
participated in the raising of the army and the preparations were completed by the summer of 1667.
He recovered Guwahati from the Mughals and successfully defended it against the Mughal forces
during the Battle of Saraighat. Assam was the only state, which defeated successive attempts of
invasion by the Mughal Emperor of Delhi. The state survived 17 such invasions. In this battle, the
Ahom army defeated the Mughal army by brilliant use of the terrain, clever diplomatic negotiations
to buy time, guerrilla tactics, psychological warfare, military intelligence and by exploiting the sole
weakness of the Mughal force – its navy.
Lachit Borphukan was an army general from Assam. He is remembered for his extraordinary victory
against the Mughal army of Aurangzeb headed by Ram Singh in the Battle of Saraighat. Like Shivaji,
Lachit Borphukan also fought relentlessly to curb the expansion of the Mughal Empire in Assam.
4.57 BHASKAR VERMA

Bhaskaravarman (600–650), the last of the Varman dynasty, was perhaps the most illustrious of the
kings of the medieval Kamarupa. After being captured by the Gauda king during the reign of his
father, he was able to re-establish the rule of the Varmans. Bhaskaravarman came to power after his
brother Supratisthitavarman had died.
Bhaskar Varman of Eastern Bharat and Harshavardhan of North Bharat formed an alliance with the
common purpose of challenging the alliance of Sasanka, the king of Gaur and king of Malwa,
Devagupta. This alliance forced Sasanka to leave the capital, Karnasuvarna (currently in Murshidabad
district of West Bengal), and thus came under the possession of Bhaskar Varman.

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Another notable event during the rule of Bhaskar Varman was the visit of the reputed Chinese
traveller and scholar, Hiuen Tsang, to Kamarupa in 642-643 CE.

4.58 YASHODHARMA

Yashodharma was a ruler of Malwa, Madhya Pradesh, during the early part of the 6th century. He
probably belonged to the Second Aulikara dynasty. Two royal houses belonging to this clan ruled
over the present-day western Malwa region of Madhya Pradesh state. He conquered much of
the Bharateeya subcontinent. Towards the end of the 5th century, Bharat came under attack from
the Hunas. Yashodharma defeated a Huna army and their ruler Mihirakula in 528 CE and drove them
out of Bharat.
Three inscriptions of Yasodharma have been found in Mandsaur. One of these Mandsaur pillar
inscription, it is described as he vanquished his enemies and now controls the territory from the
neighbourhood of the (river) Lauhitya (Brahmaputra River) to the "Western Ocean"
(Western Bharateeya Ocean), and from the Himalayas to mountain Mahendra. Yashodharma thus
conquered vast territories from the Hunas and the Guptas.

4.59 SRI KRISHNADEVARAYA

Krishnadevaraya was born to Nagala Devi and Tuluva Narasa Nayaka. The Tulava dynasty under
Vijayanagar Empire was founded by Krishnadevaraya’s father and Krishnadevaraya was the third ruler
in this dynasty. Krishnadevaraya is also known as Andhra Bhoja and Kannada Rajya Ramana in honour
of his victories and conquests of lands in the Krishna-Tungabhadra basin.

Krishnadevaraya was a great fighter and won his greatest victory against the Bahmani Sultans. He
annexed the Raichur Doab area and consolidated his position as the strongest king in the south.
Krishnadevaraya, the king of the Vijayanagara Empire, reigned over most of South Bharat in the 16th
century. His rule extended over parts of present-day Karnataka, Andhra Pradesh and Northern Tamil
Nadu. He was a just and able statesman and a crafty general. He was a worthy opponent to the
Bahamani kings and to the Portuguese who were in their quest to expand the boundaries of their
empire.

Krishnadevaraya had in his court poets of great renown. He had a Prime Minister, Thimmarasu, who
gave him wise counsel through his two-decade long reign. Another gem in the court of
Krishnadevaraya was Tenali Rama, who was famous for his wit and satire. He built the Vithalaswamy
temple and the Hazar Rama Temple in the Hoysala style of architecture. He was a staunch devotee of
Lord Tirumala of Tirupati and is reputed to have donated a jewel studded golden sword to the Lord at
Tirupati.

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Krishnadevaraya took active steps to promote agriculture by building dams and irrigation canals. He
set up a system of provincial government with himself as the absolute head and with trusted aides as
governors of smaller provinces. Krishnadevaraya encouraged foreign trade and collected revenue in
the form of custom duties and taxes from the Portuguese traders.

Some of the legacies from Krishnadevaraya’s time include ceremonies like Dussera and the
architectural progress by way of countless temples being built and restored. Vijayanagar proved to be
the custodian of Bharateeya culture. In South Bharat, Vijayanagar started a new era by setting up a
modern city with major town planning which included drainage system, canals, irrigation systems
and many more of which some are functional even till date.

4.60 LALITADITYA

Much of what we know of the early history of Kashmir, comes from a Samskrit text known as
Rajatarangini (River of Kings), written by a 12th century CE Kashmiri scholar Kalhana between 1148 to
1150 CE. It is a chronological account of various rulers who ruled Kashmir. Kalhana tells us that the
Karkota dynasty of Kashmir, to which King Lalitaditya belonged, was founded in 625 CE by King
Durlabhavardana. King Lalitaditya was the 5th ruler of the Karkota dynasty and great grandson of
Durlabhavardana. His kingdom comprised the Kashmir valley. However, his ambition extended far
beyond it.
After Muhammad bin Qasim, the Caliph of Baghdad appointed an officer named Junayd al-Murri as
the governor of Sindh. Junayd al-Murri started demanding obeisance money from the nearby rulers.
Lalitaditya, on assuming power in Kashmir, made it the first task to attack Junayd al-Murri and by
defeating him, put an end to the obeisance. The combination of Lalitaditya and Yashovarman then
went on to attack Tibet and free the five important trade routes captured by it, thereby checking the
aggressive imperiousness of Tibet. This fact is mentioned in a letter sent by Lalitaditya to the Chinese
Emperor through a delegation. The Chinese Emperor had acknowledged the sovereignty of
Lalitaditya. Another significant event is about the victory of King Muttai over the Turks, which the
Kashmiris celebrated annually. Iranian scholar Al-Biruni has mentioned this annual festival in his
book.
This reference is clearly about Kashmiri Emperor Muktapida, i.e., Lalitaditya and alludes to his victory
over Tokharistan. Though Lalitaditya and Yashovarman came together to conquer the Arabs and
Tibet, they were quite successful in it, they soon fell apart. The result being Yashovarman getting
defeated and being forced to accept the supremacy of Kashmir. After the defeat of Yashovarman, the
Kashmiri kingdom of Lalitaditya became the largest empire. It means Lalitaditya needs to be counted
among the great emperors such as Chandragupta, Ashoka, Vikramaditya and Harsha. Lalitaditya in his
later years had conquered kingdoms on all four corners of Bharat, besides, of course, the kingdoms in
the northwestern Bharat (known as Uttarapath then). He thus became an all-conquering emperor.
Emperor Lalitaditya was a great warrior, a shrewd politician and an excellent administrator. He was a
great creator and built many great temples, stupas and cities all over Kashmir. The Martand Mandir
at Mattan, though in ruins today, stands testimony to his important creations.
King Lalitaditya of the Karkota dynasty of Kashmir ruled for 37 yrs from 724 to 761 CE. His rule is
considered to be the golden age of Kashmir, when art, architecture, culture and learning flourished.

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4.61 MUSUNURI NAYAKAS

After the Kakatiya Empire disintegrated, the rule of the Delhi Sultanate was established. Significant
amounts of the wealth from the Kakatiyas and the kingdom, including the prized Koh-I-Noor
Diamond, was taken to Delhi. Moreover, the Delhi Sultanate was cruel, oppressive and epitome of
adharma.
Pained by this, Musunuri Prolaya Nayaka led the initial rebellion against the Delhi Sultanate, and he
was firmly able to establish his rule over parts of Coastal Andhra with his capital at Rekapalli in East
Godavari District. The Musunuri Nayaks, under the second Maharaja Musunuri Kapaya Nayaka,
conquered back the former capital of the Kakatiyas in 1336 and evicted the Delhi Sultanate and
brought stability, peace, and gave Hindus freedom from the rulers of the Delhi Sultanate.

Raja Musunuri Prolaya Nayaka restored the agraharas, which were important centre of learning and
Vedic thought. He revived, Hindu Sacrifices and Rituals that were restricted during the Delhi
Sultanate. He established a new-tax system where agriculturalists gave up 1/6 of their yields.
These taxes helped the empire repair and solidify Military Forts, such as the Nagunur Fort near
Karimnagar, and begin the task of administering many parts of the former-Kakatiya Empire.

4.62 MAHARANA PRATAP

Chittorgarh was the capital of Mewar Kingdom and the seat of Rajput royalty when Maharana Udai
Singh II was in power. Maharana Pratap was son of Maharana Udai Singh II and Jaiwanta Bai.

Maharana Pratap was always concerned about the security of his subjects. That is why he shifted the
capital to Kumbhalgarh in the Aravalli Range to save them from the consequences of the
battle. Then, he brought all Rajput chieftains under one roof for the sake of Mewar’s glory and
independence and built a force of tribal people by training them in warfare.

The famous Battle of Haldighati in 1576 between the massive Mughal army led by Akbar, and the
soldiers of Maharana Pratap was the hardest time in the fate of Udaipur. It was the culmination of
the hostility between the Emperor and Maharana. Though Maharana’s 22,000 soldiers were
outnumbered by the strength of the Mughal army of 2, 00,000 soldiers, they fought fiercely till the
end and caused severe casualties to the enemy.

Maharana Pratap’s life is a lesson on how to stand ground against all odds. When he was wandering
in forests to keep away from the Mughal army after the Battle of Haldighati, his family suffered many
hardships. His wives and children had to starve and spend sleepless nights under unfavourable
circumstances in forests. Such a catastrophe forced him to think of surrendering to Akbar and signing

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a treaty of peace with the latter. He discarded such thoughts and gathered courage to tide over the
waves of misfortune and face Akbar once again.

When Rahim Khan-e-Khana, a Mughal army officer, was campaigning against Mewar, Maharana
Pratap’s son Amar Singh caught hold of Rahim’s women and brought them to the capital. When
Maharana came to know about the captivity of the women, he detested such a mean act by his son
and commanded him to set them free.

4.63 SHIVAJI

Shivaji Raje Bhosle, founder of the Hindavi Swaraj was born on 19 February 1630, at the hill fort of
Shivneri, near Junnar in the Pune district. Shivaji was devoted to his mother Jijabai, who was deeply
religious. His studies of the Hindu epics, the Ramayana and the Mahabharata, also influenced his
lifelong defence of Hindu values. He was deeply interested in religious teachings, and regularly
sought the company of Hindu saints.
Many of Shivaji's comrades, and later a number of his soldiers, came from the Maval region,
including Yesaji Kank, Suryaji Kakade, Baji Pasalkar, Baji Prabhu Deshpande and Tanaji Malusare.
Shivaji traveled the hills and forests of the Sahyadri range with his Maval friends, gaining skills and
familiarity with the land that would prove useful in his military career. Fully aware of the geography
of his land, he mastered guerrilla tactics like raiding, ambushing and surprise attacks on his enemies.
He knew the importance of a good army, and with his skills, expanded his father's 2000 soldier army
to 10,000 soldiers.
By the age of 16, Shivaji managed to gather a band of fiercely loyal Maratha men and set about
conquering nearby lands. Their first triumph was the capture of Torna Fort of the Bijapur Kingdom.
By 1647 he had captured Kondana and Rajgad forts and had control of much of the southern Pune
region.

In a bid to contain Shivaji, Adil Shah sent Afzal Khan, an experienced veteran general along with an
army of 40,000 men to destroy Shivaji. Upon weighing his options carefully as to what action must be
taken, Shivaji decided to meet Afzal Khan on his home turf at the base of the Pratapgarh fort insisting
that the meeting be an informal one. He sent a letter to Afzal Khan stating that he was eager for it.
Afzal agreed. At the meeting, Afzal Khan stabbed Shivaji in the back when the two embraced each
other. Shivaji was well prepared for this and counter-attacked by slaying Afzal Khan with the wagh
nakh (tiger-claws glove) and made the army surrender.

The Mughal emperor Aurangzeb now identified Shivaji as a major threat to his mighty Mughal
Empire. He sent his uncle Shaista Khan with a large army to defeat Shivaji. Shivaji overthrew Khan
and re-established his rule. In a few years he recovered most of his forts. Shivaji fought a number of
battles thereafter, a vast number of them against Aurangazeb. He was even captured on one
occasion but managed to plot an ingenious escape plan a few days prior to his execution. He fought a
lifelong battle against foreigners on our land and never bowed down to any of them. He built a
number of forts in his time and even acquired a large number along the way.

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Known as the Father of Bharateeya Navy, Shivaji was the first to realise the importance of having a
naval force, and therefore he strategically established a navy and forts at the coastline to defend the
Konkan side of Maharashtra. The Jaigad, Vijaydurg, Sindhudurg and other such forts still stand to
testify his efforts and ideas.
Shivaji laid great importance on Sanskrit. He ensured that Sanskrit was never lost. He replaced
Persian words with Sanskrit ones where possible. He brought true justice to those who were
wronged. The people of his land loved him and truly worshipped him. Because of these qualities,
Shivaji was able to instil the same passion for revolution against the Mughals in the minds of his
people. He inspired his people so much that the Maratha Empire continued to fight the Mughal rule
even after his death.

4.64 MAHARAJA RANJIT SINGH

Ranjit Singh was born to Maha Singh Sukerchakia and Raj Kaur at Budrukhan, or
Gujranwala [now in Pakistan]. At age 12, his father died. He then inherited his father's Sukerchakia
misl (confederacy). Prior to his rise, the Punjab region had numerous warring misls (confederacies),
twelve of which were under Sikh rulers and one Muslim. Ranjit Singh successfully absorbed and
united the Sikh misls and took over other local kingdoms to create the Sikh Empire.
Ranjit Singh was the first king in a millennium to turn the tide of invasion back into the homelands of
the traditional conquerors of Bharat, the Pashtuns (Afghans), and he thus became known as the Lion
of the Punjab. At their height, his domains extended from the Khyber Pass in the northwest to
the Sutlej River in the east and from the Kashmir region at the northern limit of the Bharateeya
subcontinent southward to the Thar (Rajastan) Desert. Although he was uneducated, he was a
shrewd judge of people and events, free from religious bigotry, and were mild in the treatment of his
adversaries.
Ranjit Singh's reign introduced reforms, modernisation, investment into infrastructure and general
prosperity. His Khalsa army and government included Sikhs, Hindus, Muslims and Europeans. His
legacy includes a period of Sikh cultural and artistic renaissance, including the rebuilding of
the Harmandir Sahib in Amritsar as well as other major gurudwaras, including Takht Sri Patna
Sahib, Bihar and Hazur Sahib Nanded, Maharashtra under his sponsorship.

5 SCIENTISTS

5.1 KAPILA MUNI

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Kapila Muni is believed to have been born in Prabhas Kshetra near Dwarka in Gujarat to Kardam
Muni and Devahuti. Kapila is described in the Puranas as an avatar of Lord Vishnu who came to earth
to restore the spiritual balance through his teachings. Kapila is mentioned by Krishna in the Bhagvad
Gita as the greatest of all perfected beings. He is known for teaching a process of liberation known as
Gyan yoga. Kapila is the brother and teacher of Anasuya, also known as “Sati Anasuya: the chaste
wife and the mother of Dattatreya”. He is considered to be a descendent of Manu and a grandson of
Lord Brahma. Kapila also instructed his mother Devahuti in the philosophy of Yoga and worship of
Lord Vishnu, enabling her to achieve self-realization and attain moksha from the cycle of death and
rebirth.
Kapila muni is the author of the philosophical system known as Sankhya, which forms an important
part of Bharat’s ancient philosophical heritage. Sankhya is both a system of metaphysical, dealing
with the elemental principles of the physical universe, and a system of spiritual knowledge, with its
own methodology, culminating in full consciousness of the Supreme Absolute. The term Sankhya
literally means “to count”. This name is used because Sankhya philosophy enumerates principles of
cosmic evolution by rational analysis. The etymological meaning of the word Sankhya is “that which
explains very lucidly by analysis of material elements.” Philosophically, this term is used because the
Sankhya system expounds analytical knowledge that enables one to distinguish between matter and
spirit. This understanding culminates in bhakti, devotion for and service to the Supreme.

5.2 KANADA MUNI

Kanada is believed to have lived sometime in the 6th century BCE. His traditional name "Kanada"
means "atom eater", and he is known for developing the foundations of an atomistic approach to
physics and philosophy in the Samskrit text Vaiśeṣika Sūtra. His text is also known as Kanada Sutras,
or Aphorisms of Kanada. He may be called as the propounder of Atomic theory.
The school founded by Kanada explains the creation and existence of the universe by proposing an
atomistic theory, applying logic and realism, and is one of the earliest known systematic realist
ontologies in human history. Kanada suggested that everything can be subdivided, but this
subdivision cannot go on forever, and there must be smallest entities (parmanu) that cannot be
divided, that are eternal, that aggregate in different ways to yield complex substances and bodies
with unique identity, a process that involves heat, and this is the basis for all material existence. He
used these ideas with the concept of Atman (soul, Self) to develop a non-theistic means to moksha. If
viewed from the prism of physics, his ideas imply a clear role for the observer as independent of the
system being studied. Kanada's ideas were influential on other schools of Hinduism, and over its
history became closely associated with the Nyaya school of Hindu philosophy.
The ideas of Kanada span a wide range of fields, and they influenced not only philosophy, but
possibly scholars in other fields such as Charaka who wrote a medical text that has survived
as Charaka Samhita.

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5.3 SUSHRUTA

Acharya Sushruta, the father of surgery and had written a treatise 'Sushrutasamhita', was born in
Kashi in the sixth century BC. Sushruta was born in the lineage of Vishwamitra. He was a disciple of
Dhanvantari.

'Sushrutsamhita' has a special place in Bharateeya medicine system. In this, various aspects of
surgery are explained in detail. For surgery, Sushruta used 125 types of instruments. These devices
were discovered in view of the complexity of the operation. These tools include special types of
knives, needles, tweezers etc. Sushruta discovered 300 types of operation procedures. In the eighth
century, 'Sushrutsamhita' was translated into Arabic as 'Kitab-i-Sushruta'.

Sushruta had specialized in cosmetic surgery. Once in the middle of the night, one person stood with
his deep cut on the nose on his door. His nose was bleeding rapidly. The person begged Sushruta for
help. Sushruta allowed him to come inside and asked to maintain calm; assuring him that everything
will be alright. Then he took the stranger to a neat and clean room. The instruments required for
surgery were hung on the wall of the room. He cleaned the stranger's face with medicinal juice and
made him sit on a pedestal and asked him to consume a glass of wine and started preparing himself
for surgery. He measured the length of the nose injury using a leaf and took out a knife and tweezers
from the wall. With the help of knives and tweezers, a piece of flesh was cut from the person's cheek
and implanted on his nose. Due to consumption of alcohol prior to the surgery, the person did not
feel pain. After that he Put stitches on the nose and coated the injury with drugs. Instructing the
person to take medicines regularly, Sushruta asked not to worry anymore.

Sushruta also used to do eye surgery. The method of operating cataracts has been described in detail
in 'Sushrutsamhita'. He knew about surgically (Caesarean) deliveries. Sushruta specialized in
orthopedics also; detecting and attaching broken bones. He used alcohol or special medicines to
reduce the pain during surgery, which acts as anaesthesia. Hence Sushruta is also called the father of
anaesthesia. Apart from this, Sushruta also had special knowledge on diabetes and obesity.

Sushruta was a superior surgeon as well as a superior teacher. He told his disciples the principles of
surgery and got the surgery done. In the early stages he used fruits, vegetables and wax mannequins
for the practice of surgery. To explain the inner structure of human body, Sushruta used to do surgery
on a dead body and explain it to his disciples.

Sushruta acquired amazing skills in surgery and made other people aware of it. Along with surgery,
he also gave information about other aspects of Ayurveda such as body structure, Dermatology,
Paediatrics, Gynaecology, Psychiatry etc.

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5.4 CHARAKA

Acharaya Charak, born 300 BC, was one of the principal contributions to the art and science of
Ayurveda, a system of medicine and lifestyle developed in ancient Bharat. He is referred to as the
Father of Bharateeya Medicine. According to Charak, health and disease are not predetermined and
life may be prolonged by human effort and attention to lifestyle. As per Bharateeya heritage and
science of Ayurveda system, prevention of all types of diseases has a more prominent place than
treatment, including restructuring of lifestyle to align with nature and four seasons, which will
guarantee complete wellness. In Charaka Samhita, the Ayurveda is divided into eight branches for
treatment and surgery.
Charaka was the first physician to present the concept of digestion, metabolism and immunity.
According to his translation of the Vedas, a body functions because it contains three dosha or
principles, namely movement (vata), transformation (pitta) and lubrication and stability (kapha).
These dosha are produced when dhatus (blood, flesh and marrow) act upon the food eaten. Further,
illness is caused when the balance among the three dosha in a human body is disturbed. To restore
the balance, he prescribed medicinal drugs. Although he was aware of germs in the body, he did not
give them any importance.
Charaka knew the fundamentals of genetics. For instance, he knew the factors determining the sex of
a child. A genetic defect in a child, like lameness or blindness, he said, was not due to any defect in
the mother or the father, but in the ovum or sperm of the parents.
Charaka studied the anatomy of the human body and various organs. He gave 360 as the total
number of bones, including teeth, present in the body. He believed the heart as the controlling
centre of the human body and connected to the entire body through 13 main channels. Apart from
these channels, there are countless other ones of varying sizes which supply not only nutrients to the
various tissues but also provide passage to waste products. He also claimed that any obstruction in
the main channels lead to a disease or deformity in the body.

5.5 BHASKARACHARYA

In the history of Bharat, we had two Bhaskarcharyas.

Bhaskaracharya I was a 7th century great mathematician. He was the contemporary of Brahmagupta,
another mathematician, and an important scholar of Aryabhata's astronomical school. He has
written commentary on Aryabhata's work. This commentary, Āryabhaṭīyabhāṣya, written in 629 CE,
is among the oldest known prose works in Sanskrit on mathematics and astronomy. He also wrote
two astronomical works in the line of Aryabhata's school, the Mahābhāskarīya and
the Laghubhāskarīya.

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Bhaskaracharya I was the first to write numbers in the Hindu decimal system with a circle for
the zero, and who gave a unique and remarkable rational approximation of the sine function. Prior to
Bhaskara, these numbers were written not in figures but in words or allegories and were organized in
verses. For instance, the number 1 was given as moon, since it exists only once; the number 2 was
represented by wings, twins, or eyes since they always occur in pairs; the number 5 was given by the
(5) senses.
Bhaskaracharya II was a famous mathematician and astronomer of 12th Century. Bhaskaracharya was
the head of the astronomical observatory at Ujjain. This observatory was the foremost centre of
mathematics and astronomy in ancient Bharat. When he wrote the book titled "Siddhanta
Shiromani", he was only 36 years old. ‘Siddhanta Shiromani’ is a vast literature constituting four
parts: Lilavati, Algebra, Goladhyay (Related to planets) and Planetary maths.
Lilavati was his daughter’s name and is written as a father-daughter dialogue. The sources of
mathematics and astronomy are explained in a very simple and poetic way in Lilavati. Through this,
he has explained the gravitational powers of various planets to keep the universe in
balance. Nowadays we say that Newton first discovered gravity, but 550 years before that
Bhaskaracharya II had explained the gravitational power of the Earth in detail.

Due to pioneering research done by Bhaskaracharya in mathematics and astronomy, even today
Bharat’s contribution is immensely respected in these areas.

5.6 VARAHAMIHIRA

Varahamihira was a mathematician, astronomer and astrologer. He was born in Ujjain in the sixth
century AD. At that time, the golden age of our history, Gupta period, was going on. The country was
safe from external attacks and the countrymen were happy. In times of peace and prosperity,
unprecedented progress was made in the fields of science, literature and art. Varahamihira was one
of the Navaratnas of Chandragupta Vikramaditya. Since Mihir predicted the death of the son of his
king by boar (varah) becoming true, his name became Varahamihira.

Varahamihira composed three important texts, Vriha-jatak, Brihatsamhita and Pancha-siddhantika.

Brihatsamhita makes an attempt to understand the language of nature and predict the future from
it. Methods of predicting by observing the changes in the behaviour of animals and birds etc. have
been explained in great details. Information on agricultural science is also embedded in
it. Preparation of land for agriculture, transplanting, irrigating trees in the right season, distance of
planting of trees, treatment of diseases in trees, method of sowing etc. is also described.
Varahamihira has given a detailed description of rainfall according to the constellations based on
astrology. Even at that time, there was a special standard scale for measuring rainfall. The actual
cause of the eclipse is also stated in Brihatsamhita. Brihatsamhita includes topics like architecture,
building-art, nature of atmosphere, Ayurveda of tree etc.

In Vrihajatak, Varahamihira has described astrology, especially the Yatra Muhurta, Vivah Muhurta,
Horoscope etc. Panchasiddhantika describes astronomy. It describes the five astronomical principles
prevalent at the time of Varahamihira. Planets and constellations have been deeply studied in this
book. Information about the time and position of planets and constellations can be obtained by

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these principles. In these books important formulas of trigonometry are given, which are indicative
of Varahamihira's trigonometry knowledge.

5.7 NAGARJUNA

Nagarjuna is a name synonymous to Alchemy, Chemistry and Metallurgy. He is also a well-known

name in Ayurveda. He conducted a number of alchemic and metallurgical experiments directed
towards transforming base elements into gold. His book Rasa-Ratnakara is one of the earliest
documented texts. At a time when the western scientists conducted subsequent experiments in
Alchemy and failed, in India, alchemy saw a prominence in similar experiments by Nagarjuna. His
discovery of transmuting base metal into gold like is used widely even today by the jewellery industry
for making imitation jewellery.
Nagarjuna’s treatise Rasa-Ratnakara describes methods for the extraction of metals like gold, silver,
tin and copper. He also wrote Rasahrdaya and Rasandramangala. In Ayurveda, intake of Swarna
bhasma (gold powder) as a therapeutic agent is suggested for treating several ailments.
Nagarjuna’s major contributions are as follows:
1. His books deal with the preparation of mercury (rasa) compounds.
2. He described extraction of metals such as gold, silver, copper, tin from their ores and their
purification.
3. Described design of chemical lab including instruments to be used including the shape and
size and their usage.
4. Described preparation of medicinal drugs.
5. Described preparation of the elixir of life – of creating medicines for increasing lifespan.
6. Described corrosion and loss on heating.
7. Wrote on metals and their stability.

5.8 BHARADWAJA

Maharshi Bharadwaj was a vedic rishi, seer and an expert in aircraft design. He authored three
important books, ‘Yantra-Sarvasva’, ‘Anshu-tantra’, and ‘Aakash shastra’. In the book Yantra-Sarvasa,
under the chapter of Theory of Viman (Aeroplane or Aeronautics), a detailed description of aircraft
design appears in a chronological sequence. This chapter also mentioned about 25 prior works by
great rishis cum scientist of earlier times along with the name of those books. This gives us a hint
how matured and well thought the science of aircraft design was even prior to Maharishi
Bharadwaj’s contribution.

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At the confluence of rivers Ganaga and Yamuna at Prayag, Maharashi Bharadwaj ran his world
famous gurukul.

5.9 ARYA BHATTA

Aryabhatta was born in 476CE in Patliputra in Magadha, (modern Patna) in Bihar. He was the great
mathematician-astronomer from the classical age of Bharateeya mathematics and Bharateeya
astronomy.
Aryabhatta went to Kusumapura for advanced studies and lived there. It is believed that Aryabhatta
might have been the head of the Nalanda University, as it had an astronomical observatory at the
time. Aryabhatta set up an observatory at the Sun temple in Taregana, Bihar.
Aryabhatta’s major work is Mathematics and Astronomy. Most of the Aryabhatta’s work can be
known from Aryabhatiya. His work in mathematics and astronomy is extensively referred to in
Bharateeya mathematics literature and able to be part of modern mathematics and calculatons like
preparing panchanga etc. If we see the mathematical section of Aryabhatiya, we will see his work in
arithmetic, algebra, plane trigonometry and spherical trigonometry. Along with these major sections
of mathematics it also contains the work done by him in the continued fraction, quadratic equations,
sums-of-power series and sine tables.
The Aryabhatiya also contains description of various astronomy instruments invented by Aryabhatta
like the gnomon (shanku-yantra), a shadow instrument (chhaya-yantra), possibly angle-measuring
devices, semicircular and circular (dhanur-yantra / chakra-yantra), a cylindrical stick yasti-yantra, an
umbrella-shaped device called the chhatra-yantra, and water clocks of at least two types,
bow-shaped and cylindrical. He also described the Motion of Solar System, details of Eclipses,
Sidereal Rotation periods and Heliocentrism.
He was the first person to establish that Earth and other planets in the solar system have its own axis
and they rotate around its axis and revolve around the sun on its own axis.

5.10 JAGDISH CHANDRA BASU

Sir Jagadish Chandra Bose was born in Munshiganj District, Bangladesh on 30 November 1858, to
Bama Sundari Bose and Bhagawan Chandra Bose. He went to the University of London, England to
study medicine, but could not pursue studies in medicine because of health problems. Instead, he
conducted his research with the Nobel Laureate Lord Rayleigh at Cambridge and returned to Bharat.
He joined the Presidency College of the University of Calcutta as a professor of physics. There,
despite racial discrimination and a lack of funding and equipment, Bose carried on his scientific
research. He made remarkable progress in his research of remote wireless signalling and was the first
to use semiconductor junctions to detect radio signals. However, instead of trying to gain commercial

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benefit from this invention, Bose made his inventions public in order to allow others to further
develop his research.
Bose subsequently made a number of pioneering discoveries in plant physiology. He used his own
invention, the crescograph, to measure plant response to various stimuli, and thereby scientifically
proved parallelism between animal and plant tissues. Although Bose filed for a patent for one of his
inventions because of peer pressure, his objection to any form of patenting was well known. His
books include Response in the Living and Non-Living (1902) and The Nervous Mechanism of
Plants (1926).
IEEE named him one of the fathers of radio science. He founded Bose Institute, a premier research
institute of Bharat and also one of its oldest. Established in 1917, the Institute was the first
interdisciplinary research centre in Asia. He served as the Director of Bose Institute from its inception
until his death.

5.11 SIR C.V. RAMAN

Chandrasekhara Venkata Raman was born at Tiruchirappalli in Tamilnadu in 1888. His father was a
lecturer in mathematics and physics so that from the first he was immersed in an academic
atmosphere. His earliest researches in optics and acoustics – the two fields of investigation to which
he has dedicated his entire career – were carried out while he was a student.

He was offered the newly endowed Palit Chair of Physics at Calcutta University, and accepted it. After
15 years at Calcutta, he became Professor at the Indian Institute of Science at Bangalore, and from
1948 he was Director of the Raman Institute of Research at Bangalore, established and endowed by
him. He also founded the Indian Journal of Physics in 1926, of which he was the Editor. Raman
sponsored the establishment of the Indian Academy of Sciences and has served as President since its
inception. He also initiated the Proceedings of that academy, in which much of his work has been
published, and was President of the Current Science Association, Bangalore, which publishes Current
Science (Bharat).

In 1922 Raman published his work on the “Molecular Diffraction of Light”, the first of a series of
investigations with his collaborators which ultimately led to his discovery of the radiation effect
which bears his name and which gained him the 1930 Nobel Prize in Physics.

Other investigations carried out by Raman were: his experimental and theoretical studies on the
diffraction of light by acoustic waves of ultrasonic and hypersonic frequencies, and those on the
effects produced by X-rays on infrared vibrations in crystals exposed to ordinary light. Among his
other interests have been the optics of colloids, electrical and magnetic anisotropy, and the
physiology of human vision. He was elected a Fellow of the Royal Society early in his career (1924),
and was knighted in 1929.

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5.12 RAMANUJAM

The great mathematician Srinivasa Ramanujan was born on 22 December 1887 in Erode, Tamilnadu.
At the young age of thirteen, he solved the world famous 'trigonometry' of 'Loni'. At the age of
fifteen years, he solved five thousand theorems given in George Schubridge Carr’s ‘Synopsis of
Elementary Results in Pure and Applied Mathematics' book and developed new theorems based on
them. Ramanujan went to Madras University for higher education but failed in all subjects except
mathematics.

He started the work of preparing questions and their solutions for the journal of the Indian
Mathematical Society. In 1911, he received great fame from his paper on Bernoulli numbers and
became renowned as a scholar of mathematics in Madras. In 1913, he wrote a letter to G. M. Hardy
listing down all his work so far. Mr G.M. Hardy found in him a great scholar of mathematics. Hardy
invited Ramanujan to come to Cambridge to do research. Ramanujan initially refused to go to
Cambridge, but with the efforts of Neville and others, Ramanujan agreed. Hardy arranged for
Ramanujan at Trinity College, Cambridge. Hardy took up the task of teaching Ramanujan. Hardy
acknowledges that Ramanujan taught him more than he taught him. He had to return to Bharat in
1919 due to very poor health.

Between 1903 and 1914, Ramanujan had written over three thousand theorems in his 'note books'
before moving to Cambridge. He mostly gave his conclusions and did not give his proof. Professor
Bruce C. Bernard was shown the 'Ramanujan Note Books', but initially he did not take any interest in
this book. He later felt that he could produce Ramanujan's theorems. Professor Bernard devoted all
his attention to the research of Ramanujan's books for 20 yrs.

Ramanujan never considered mathematics as separate from religion and spirituality. His work
encompassed both zero and infinite; the two singularities. To understand the interrelations of zero
and infinite, he took the help of mathematical formulas. Ramanujan used to say that all theorems
written by him are the inspiration of Goddess Namagiri. He would sometimes wake up at midnight
and start writing math formulas on the slate and then fall asleep. Ramanujan first wrote a formula or
theorem of mathematics and later paid attention to its subsistence. He used to say, "That math
formula doesn't make sense to me if it’s not rooted in spirituality."

6 SOCIAL AND RELIGIOUS REFORMERS

6.1 SRI RAMA KRISHNA PARAMHANSA

Shri Ramakrishna Paramahansa was born on 18 February, 1836 in the small village Kamarpukur near
Kolkata in a poor family. His childhood name was Gadadhar and was loved by the villagers. He was

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very often found in spiritual moods like at the age of six, he experienced the first ecstasy while
watching a flight of white cranes moving against the black clouds. And this tendency to enter into
ecstasy intensified with time and age. Also, once he loses his consciousness of the outer world when
he was playing the role of Shiva in a school play. He enjoys learning Samskrit and Mathematics at
school. Ramakrishna took the position of priest in the Dakshineshwar Temple after the retirement of
his brother.
Ramakrishna was motivated by a wandering monk known as Totapuri who initiated him in the
Advaita Vedanta. He always says that achieving God was not by salvation, but through work. He
always says that to be kind to humans is to be kind to God because God resides in every man. He
proclaimed his wife as the embodiment of the Divine mother and performed the Shodashi Puja with
her in the seat of Goddess Kali!
His preachings attracted the atheist Swami Vivekananda who became a devoted disciple. He founded
the Ramakrishna Mission to promote the teachings of his Guru. This is headquartered at the
Ramakrishna Ashram of Belur. The main goal of the mission is to help people in attaining salvation.

6.2 SWAMI DAYANANDA

Dayanand Saraswati was born on February 12, 1824 in Tankara, Gujarat as Mool Shankar to Karshanji
Lalji Tiwari and Yashodabai. Mool Shankar was attracted towards the spiritual realm when he was
14-year-old. On being asked to get married following societal traditions, Mool Shankar ran away from
home and wandered all over the country for the next 20 years visiting temples, shrines and holy
places. He met with yogis living in the mountains or forests, asked them of his dilemmas, but nobody
could provide him with the perfect answer. At last, he arrived at Mathura where he met Swami
Virajananda. Mool Shankar became his disciple and Swami Virajananda directed him to learn directly
from the Vedas. He found all his questions regarding life, death and afterlife answered during his
study. Swami Virajananda entrusted Mool Shankar with the task of spreading Vedic knowledge
throughout the society and rechristened him as Rishi Dayanand.
Maharishi Dayanand was a believer in Hinduism just as the Vedas have outlined, devoid of any
corruption and embellishments. Preserving the purity of the faith was of utmost importance to him.
He strongly advocated the concepts of Dharma which he believed to be free from any partiality and
as an embodiment of truthfulness. He advised his countrymen to direct their energy towards
betterment of mankind as a whole and not waste away in unnecessary rituals. He revoked the
practice of idol worship and considered them a contamination introduced by the priesthood for their
own benefit. He was against other social evils like superstitions and caste segregation. He advocated
the concept of Swarajya, meaning a country free of foreign influence, resplendent in the glory of fair
and just participants.
On 7 April, 1875 Dayanand Saraswati formed the Arya Samaj. It was a Hindu reforms movement,
meaning "society of the nobles". 'Krinvan to Vishvam Aryam" was the motto of the Samaj, which
means, "Make this world noble". The Shuddhi Movement was introduced by Maharishi Dayanand to
bring back the individuals to Hinduism who were either voluntarily or involuntarily converted to
other religions like Islam or Christianity. Shuddhi or purification was imparted to those who sought
their way back to Hinduism and the Samaj did an excellent work in penetrating the various strata of
society, taking back the depressed classes into the folds of Hinduism.

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Maharishi Dayanand was fully convinced that the lack of knowledge was the main culprit behind the
adulteration of Hinduism. He set up a number of Gurukuls to teach his followers the knowledge of
the Vedas and for them to spread the knowledge further. Inspired by his beliefs, teachings and ideas,
his disciples established the Dayanand Anglo Vedic College Trust and Management Society, after his
death in 1883. The first DAV High School was established at Lahore on June 1, 1886.

6.3 RABINDRA NATH TAGORE

The son of the religious reformer Debendranath Tagore, Rabindranath Tagore began to write verses
at early age. After incomplete studies in England in the late 1870s, he returned to Bharat. There he
published several books of poetry in the 1880s and completed Manasi (1890), a collection that marks
the maturing of his genius. It contains some of his best-known poems, including many in verse forms
new to Bengali, as well as some social and political satire that was critical of his fellow Bengalis.
Tagore came to love the Bengali countryside, most of all the Padma River, an often-repeated image in
his verse. During these years he published several poetry collections, notably Sonar Tari (The Golden
Boat), and plays, notably Chitrangada (Chitra). Tagore’s poems are virtually untranslatable, as are his
more than 2,000 songs, which achieved considerable popularity among all classes of Bengali society.
In 1901 Tagore founded an experimental school in rural West Bengal at Shantiniketan (“Abode of
Peace”), where he sought to blend the best in the Bharateeya and Western traditions. He settled
permanently at the school, which became Visva-Bharati University in 1921. Years of sadness arising
from the deaths of his wife and two children between 1902 and 1907 are reflected in his later poetry,
which was introduced to the West in Gitanjali (Song Offerings). This book had won him the Nobel
Prize in 1913 and became the first non-European to receive the Nobel Prize for Literature. Tagore was
awarded a knighthood in 1915, but he repudiated it in 1919 as a protest against the Amritsar
(Jallianwalla Bagh) Massacre.
From 1912 Tagore spent long periods out of Bharat, lecturing and reading from his work in Europe,
the Americas, and East Asia and becoming an eloquent spokesperson for the cause of independence
of Bharat. Tagore’s novels in Bengali are less well known than his poems and short stories; they
include Gora and Ghare-Baire, translated into English as Gora and The Home and the World,
respectively. In the late 1920s, when he was in his 60s, Tagore took up painting and produced works
that won him a place among Bharat’s foremost contemporary artists.

6.4 RAJA RAM MOHAN RAI

Raja Ram Mohan Rai was born in Bengal to a prosperous family. As a youth, he traveled widely
outside Bengal and mastered several languages—Samskrit, Persian, Arabic, and English, in addition to
his native Bengali and Hindi.

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In 1803 he composed a tract denouncing what he regarded as Bharat’s superstition and its religious
divisions, both within Hinduism and between Hinduism and other religions. As a remedy for those
ills, he advocated a monotheistic Hinduism. He sought a philosophical basis for his religious beliefs in
the Vedas (the sacred scriptures of Hinduism) and the Upanishads (speculative philosophical texts),
translating those ancient Samskrit treatises into Bengali, Hindi, and English and writing summaries
and treatises on them. In 1815 Roy founded the short-lived Atmiya-Sabha (Friendly Society)
to propagate his doctrines of monotheistic Hinduism. He became interested in Christianity and
learned Hebrew and Greek in order to read the Old (see Hebrew Bible) and New Testaments.
In 1823, when the British imposed censorship upon the Calcutta (Kolkata) press, Roy, as founder and
editor of two of Bharat’s earliest weekly newspapers, organized a protest, arguing in favour
of freedom of speech and religion as natural rights. That protest marked a turning point in Roy’s life,
away from preoccupation with religious polemic and toward social and political action. In his
newspapers, treatises, and books, Roy tirelessly criticized what he saw as the idolatry and
superstition of traditional Hinduism. He denounced the caste system and attacked the custom
of satee (ritual burning of widows upon the funeral pyres of their deceased husbands). His writings
emboldened the British East India Governing Council to act decisively on the matter, leading to the
prohibition of suttee in 1829.

In 1822 Roy founded the Anglo-Hindu School and four years later the Vedanta College in order to
teach his Hindu monotheistic doctrines. In August 1828 Roy formed the Brahmo Samaj (Society of
Brahma), a Hindu reformist sect that utilized Unitarian and other liberal Christian elements in its
beliefs. The Brahmo Samaj was to play an important part, later in the century, as a Hindu movement
of reform.

6.5 SWAMI RAMA TIRTHA

Swami Rama Tirtha, previously known as Gossain Tirtha Rama, was born in 1873, at Murariwala,
Punjab. His mother passed away when he was but a few days old and he was brought up by his elder
brother, Gossain Gurudas. As a child, Rama was very fond of listening to recitations from the Holy
Scriptures and attending Kathas.

Rama was a brilliant student, especially in mathematics. After completing his degree, he served for a
while as Professor of Mathematics. It was at this stage that his spiritual life began to blossom. He
began to read the Gita and became a great devotee of Lord Krishna. His intense longing gave him a
vision of Sri Krishna. He used to deliver lectures on Bhakti under the auspices of the Sanatana
Dharma Sabha of Lahore. Rama Tirtha commenced his spiritual life as a Bhakta and then turned to
Vedanta, studying under the inspiration of Sri Madhava Tirtha of the Dwaraka Math. A great impetus
was given to his spiritual life by Swami Vivekananda, whom he saw for the first time at Lahore.

Swami Rama was a living Vedantin. He saw and felt God in all names and forms. Rama soon resigned
his post and left for the forest. His wife and two children and a few others accompanied him to the
Himalayas. Owing to ill-health, his wife later returned with one of her sons. The other was left at
Tehri for his schooling there. Rama Tirtha took Sannyas a few days before the passing of Swami
Vivekananda. Swami Madhava Tirtha had already allowed him to take Sannyas whenever he wished.

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Swami Rama's burning desire to spread the message of Vedanta made him leave the shores of Bharat
for Japan. He went with his disciple Swami Narayana. After a successful visit to Tokyo, he departed
for the U.S.A. He spent about a year and a half in San Francisco under the hospitality of Dr Albert
Hiller. He gained a large following and started many societies, one of them being the Hermetic
Brotherhood, dedicated to the study of Vedanta.

On his return to Bharat, Swami Rama continued to lecture in the plains, but his health began to break
down. He went back to the Himalayas and settled at Vasishtha Ashram. He gave up his body in the
Ganges on 17 October, 1906, when he was only thirty-three.

6.6 MAHARISHI AUROBINDO

Sri Aurobindo was born on August 15, 1882 to parents Dr K D Ghosh and Swarnalatha Devi at
Calcutta. His education began in a Christian convent school in Darjeeling. While still a boy, he was
sent to England for further schooling. Aurobindo studied for the Indian Civil Service at King's
College, Cambridge, England.
After returning to Bharat, he took up various civil service works under the Maharaja of the Princely
state of Baroda and became increasingly involved in nationalist politics in the Indian National
Congress and the nascent revolutionary movement in Bengal with the Anushilan Samiti. He was
arrested in the aftermath of a number of bomb outrages linked to his organization in a public trial
where he faced charges of treason for Alipore Conspiracy. However, Aurobindo could only be
convicted and imprisoned for writing articles against British rule. He was released when no evidence
could be provided, following the murder of a prosecution witness, Narendranath Goswami, during
the trial. During his stay in the jail, he had mystical and spiritual experiences, after which he moved
to Pondicherry, leaving politics for spiritual work.
At Pondicherry, Sri Aurobindo developed a spiritual practice called Integral Yoga. The central theme
of his vision was the evolution of human life into a divine life. He believed in a spiritual realisation
that not only liberated but transformed human nature, enabling a divine life on earth. In 1926, with
the help of his spiritual collaborator, Mirra Alfassa (referred to as "The Mother"), he founded the Sri
Aurobindo Ashram.
His main literary works are The Life Divine, which deals with theoretical aspects of Integral
Yoga; Synthesis of Yoga, which deals with practical guidance about Integral Yoga; and Savitri: A
Legend and a Symbol, an epic poem.

6.7 SWAMI VIVEKANANDA

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Born Narendranath Dutta, into an affluent Bengali family in Calcutta, Vivekananda was one of the
eight children of Vishwanath Dutta and Bhuvaneshwari Devi. He was born on January 12, 1863, on
the occasion of Makar Sankranti.
As a young boy, Narendranath displayed a sharp intellect. His mischievous nature belied his interest in
music, both instrumental as well as vocal. He excelled in his studies as well, first at the Metropolitan
institution, and later at the Presidency College in Calcutta. By the time he graduated from the college,
he had acquired a vast knowledge of different subjects. He was active in sports, gymnastics, wrestling
and bodybuilding. He was an avid reader and read up on almost everything under the sun. He
pursued the Hindu scriptures like the Bhagvad Gita and the Upanishads on one hand, while on the
other hand he studied western philosophy also.
Earlier, to satisfy his intellectual quest for God, Narendranath visited prominent spiritual leaders from
all religions, asking them a single question, “Have you seen God?” Each time he came away without a
satisfying answer. He put forward the same question to Sri Ramkrishna at his residence in
Dakshinewar Kali Temple compounds. Without a moment's hesitation, Sri Ramakrishna replied: "Yes, I
have. I see God as clearly as I see you, only in a much deeper sense." Vivekananda, initially
unimpressed by the simplicity of Ramkrishna, was astonished with Ramakrishna's reply. Ramakrishna
gradually won over this argumentative young man with his patience and love. The more
Narendranath visited Dakshineshwar, the more his questions were answered.
In 1884, Naredranath underwent considerable financial distress due to the death of his father as he
had to support his mother and younger siblings. He asked Ramakrishna to pray to the Goddess for the
financial welfare of his family. On Ramakrishna’s suggestion he himself went to the temple to pray.
But once he faced the Goddess, he could not ask for money and wealth, instead he asked for ‘Vivek’
(conscience) and ‘Vairagya’ (reclusion). That day marked the complete spiritual awakening of
Narendranath and he found himself drawn to an ascetic way of life.
After the demise of Sri Ramakrishna, around fifteen of his disciples including Narendranath began to
live together in a dilapidated building at Baranagar in North Calcutta, which was named Ramakrishna
Math, the monastic order of Ramakrishna. Vivekananda left the Matha in 1886 and went on a tour of
Bharat on foot as a ‘Parivrajak’. He travelled the breadth of the country, absorbing much of the social,
cultural and religious aspects of the people he came in contact with. He witnessed the adversities of
life that the common people faced, their ailments, and vowed to dedicate his life to bring relief to
these suffering.
During the course of his wanderings, he came to know about the World Parliament of Religions being
held in Chicago, America in 1893. He was keen to attend the meeting, to represent Bharat, Hinduism
and his Guru Sri Ramakrishna’s philosophies. He found assertion of his wishes while he was
meditating on the rocks of Kanyakumari, the southernmost tip of Bharat. Money was raised by his
disciples in Madras (now Chennai) and Ajit Singh, Raja of Khetri, and Vivekananda left for Chicago
from Bombay.
He faced insurmountable hardships on his way to Chicago, but his spirits remained as indomitable as
ever. On 11 September 1893, when the time came, he took the stage and stunned everyone with his
opening line “My brothers and sisters of America”. He received a standing ovation from the audience
for the opening phrase. He went on to describe the principles of Vedanta and their spiritual
significance, putting Hinduism on the map of World Religions. He spent the next two and a half years
in America and founded the Vedanta Society of New York in 1894. He also travelled to the United
Kingdom to preach the tenets of the Vedanta and Hindu Spiritualism to the western world. During his
visit in England, Margaret Elizabeth Noble (later, Bhagini Nivedita) met him and became his disciple.
Vivekananda returned to Bharat in 1897 amidst warm reception from the common and royal alike. He
reached Calcutta after a series of lectures across the country and founded the Ramakrishna Mission
on May 1, 1897 at Belur Math near Calcutta. The goals of the Ramakrishna Mission were based on

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the ideals of Karma Yoga and its primary objective was to serve the poor and distressed population of
the country. The Ramakrishna Mission undertook various forms of social service like establishing and
running school, colleges and hospitals, propagation of practical tenets of Vedanta through
conference, seminars and workshops, initiating relief and rehabilitation work across the country.
His birthday, January 12, is celebrated as the National Youth Day.

6.8 DADA BHAI NAUROJI

Dadabhai Naoroji was born into a leading Parsi family in Bombay. After an outstanding career at
Elphinstone College, Naoroji served briefly as professor of mathematics at Elphinstone. In 1855
Naoroji became a partner in an important Parsi commercial firm in London, and in 1862 he set up his
own commercial house there. In the same year he founded the influential East Indian Association to
educate the English public on our affairs.

In 1873 Naoroji accepted the difficult post of Divan, or chief minister, of the prominent princely state
of Baroda but left it fairly soon for an elected seat in the Bombay Municipal Corporation. It was here
that his public service career truly began. After several busy years in the public life of the province,
Naoroji published his famous indictment of British exploitation of India, Poverty and Un-British Rule
in India.

In 1885 Naoroji played a leading role in the creation of the Indian National Congress. A year later he
was elected president of this at its second session. In 1892 Naoroji was elected to the British
Parliament on the Liberal ticket from Central Finsbury. He was the first Bharateeya to win a seat in
the House of Commons. In 1896 he was appointed to the influential Royal Commission on our
Expenditures, to whose labors he made a significant contribution. The report of the commission was
important in shaping our fiscal practices. Naoroji's probity, care in the use of evidence, painstaking
research in our economic conditions, and persistent advocacy of the our cause were the hallmarks of
his active and impressive career.

6.9 GOPABANDHU DAS

Gopabandhu Das was born at Suando village near Sakhigopal police station in the district of Puri,
Orissa to Daitari Das and Swarnamayee Devi. His mother died soon after his birth and he was
brought up by his paternal aunt. Amidst adversity he completed his law degree. But he did not take
up that as his profession.
He was the mainspring behind the organisation of Utkal Sammelan-to give Utkal a separate identity,
which came into existence on April 1, 1936, when Orissa emerged as a separate province.

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After seeing the plight of people of Orissa in every aspect of their lives, he thought that education
would solve the myriad problems of oriyas. Gopabandhu visualised an indigenous system of
education like Gandhi where he endeavored to put his educational ideas into reality. The ideas were
verified by himself in a serene and calm atmosphere at Sakhigopal in the district of Puri, and thus
founded the institution named Satyabadi System of education or Vana Vidyalya. The Satyabadi
School was truly a school of national character along-with lofty idealistic and multipurpose aims.
Gandhiji remarked, “It was a serious experiment in open-air teaching.

6.10 BALA GANGADHAR TILAK

Tilak was born in Ratnagiri, Maharashtra and was raised there until the age of 10, when his father
took a job in Pune. Tilak was educated at Pune, where he earned bachelor’s degrees in mathematics
and Samskrit. Tilak then studied law, receiving his degree from the University of Bombay (now
Mumbai).
He then turned to the task of awakening the political consciousness of the people through two
weekly newspapers that he owned and edited: Kesari (“The Lion”), published in Marathi, and The
Mahratta, published in English. Tilak sought to widen the popularity of the nationalist movement by
introducing Hindu religious symbolism and by invoking popular traditions of the Maratha struggle
against Muslim rule. He thus organized two important festivals, Ganesha in 1893 and Shivaji in 1895.
Tilak’s activities aroused the populace, but they soon also brought him into conflict with the British
government, which prosecuted him for sedition and sent him to jail in 1897. The trial and sentence
earned him the title Lokamanya (“Beloved Leader of the People”). He was released after 18 months.

When Lord Curzon, viceroy of Bharat, partitioned Bengal in 1905, Tilak strongly supported the
Bengali demand for the annulment of the partition and advocated a boycott of British goods, which
soon became a movement that swept the nation.

Tilak’s approach was strong fare for the moderate Indian National Congress, which believed in
making “loyal” representations to the government for small reforms. Tilak aimed
at swarajya (independence), not piecemeal reforms, and attempted to persuade the Congress Party
to adopt this. The British government prosecuted Tilak on a charge of sedition and inciting terrorism
and deported him to Mandalay, Burma (Myanmar), to serve a six-year prison sentence.

In the Mandalay jail, Tilak settled down to write his magnum opus, the Śrīmad Bhagavadgitā
Rahasya (“Secret of the Bhagavadgita”)—also known as Bhagavad Gita or Gita Rahasya—an original
exposition of the most-sacred book of the Hindus. Tilak discarded the orthodox interpretation that
the Bhagavadgita taught the ideal of renunciation; in his view it taught selfless service to humanity.
Earlier, in 1893, he had published The Orion; or, Researches into the Antiquity of the Vedas, and, a
decade later, The Arctic Home in the Vedas.

On his release in 1914, on the eve of World War I, Tilak once more plunged into politics. He launched
the Home Rule League with the rousing slogan “Swarajya is my birthright and I will have it.” In 1916
he re-joined the Congress Party and signed the historic Lucknow Pact, a Hindu-Muslim accord, with
Mohammed Ali Jinnah, the future founder of Pakistan. Tilak visited England in 1918 as president of

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the Indian Home Rule League. He realized that the Labour Party was a growing force in British
politics, and he established firm relationships with its leaders. His foresight was justified: it was a
Labour government that granted independence to Bharat in 1947.

6.11 MAHATMA GANDHI

Mohandas Karamchand Gandhi was born on October 2, 1869 to Karamchand Gandhi and Putalibai in
Porbander, Gujarat. As a child he was greatly influenced by honesty and strict discipline of his father
and by simplicity and religious thoughts of his mother.
Mohan was sent to England to study law. After study, he became a lawyer in Bharat. For a case, he
visited South Africa. Those days there was discrimination between white and non-white people. He
was ill-treated by a British who threw him out of the first-class compartment of a train. It was a very
humiliating experience. He stayed there for 21 years and it was in South Africa that Gandhiji
employed nonviolent resistance in a campaign for civil rights.
After returning Bharat, he assumed the leadership of the Indian National Congress in 1921, he led
nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic
amity, ending untouchability, and above all for achieving Swaraj or self-rule. Gandhiji created a new
method to fight against British — Satyagrah: protesting injustice in a nonviolent way. Very soon,
many people started following him. People called him Bapu (the father) and Mahatma (the saint).
Bapu and his followers non-violently galvanized the whole Bharat against British rule. British arrested
Bapu and his followers and sent them to jail on many occasions but it did not deter the sathyagrahis’
will to fight against injustice. His nonviolent resistance has awakened the society to fight collectively,
which also led to the successful campaign for India's independence from British rule.
Gandhiji adopted the Bharateeya loincloth or short dhoti and, in the winter, a shawl, both woven
with yarn hand-spun on a traditional Bharateeya spinning wheel, or charkha, as a mark of
identification with Bharat's rural poor. Thereafter, he lived modestly in a self-sufficient residential
community, ate simple vegetarian food, and undertook long fasts as a means of self-purification and
political protest. For his contribution, he is recognised as the ‘Father of the Nation’.

6.12 RAMANA MAHARSHI

Venkataraman Iyer, mostly known by the name Ramana Maharshi, was born in Tiruchuli, Tamil Nadu.
At young age, he was attracted to the sacred hill Arunachala and the 63 Nayanmars that aroused in
him to become sannyasin (though not formally initiated), and remained for the rest of his life.
He attracted devotees that regarded him as an avatar and came to him for darshan. In later years
an ashram grew up around him, where visitors received upadesa ("spiritual instruction") by sitting

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silently in his company asking questions. Since the 1930s his teachings have been popularized in the
West, resulting in his worldwide recognition as an enlightened being.
Ramana Maharshi approved a number of paths and practices, but recommended self-enquiry as the
principal means to remove ignorance and abide in Self-awareness, together with bhakti (devotion) or
surrender to the Self.

6.13 MADAN MOHAN MALVIYA

He was born at Allahabad (Prayagraj), Uttar Pradesh on 25th December in the year 1861 to Brijnath
and Moona Devi. After his M.A. degree in Samskrit, his father required him to handle the family
profession of Bhagavat recital. He started his career as a teacher in Allahabad District School and
then as an editor of the nationalist weekly. Later, he joined the L.L.B. and after his law degree he
began his law practice at the Allahabad District Court in the year of 1891 and then High Court in Dec
1893.

He became the Indian National Congress president four times. He had started the Scouting inspired
organization known as the Seva Samithi. He appeared in the court for saving 177 freedom fighters in
the Chouri-choura case. Pandit Madan Mohan Malaviya remained Imperial Legislative Council’s
member from 1912 to 1926. He joined the group Lala Lajpat Rai, Jawaharlal Nehru and many others
in order to protest against the Simon Commission in 1928. He has popularized the Satyameva Jayate
(Truth alone will triumph) slogan. He became the Chairman of Hindustan Times from 1924 to 1946.

He met with the Annie Besant in 1911 and determined to work on a common Hindu University at
Benares. He is remembered in the world as the founder of Asia’s largest residential university at
Varanasi, the Banaras Hindu University in 1916. The University has around 12,000 students all across
the field such as the arts, sciences, engineering and technology. He was the Vice Chancellor of BHU
from 1919 to 1938. He was also the founder of the highly influential English newspaper, “The
Leader” which was published from Allahabad in 1909.

He worked in society in many important fields. He tried to eradicate the caste barrier in temples and
other social barriers. He had organized the entry of Hindu Dalit in the Kalaram Temple on the Rath
Yatra day.

A freedom fighter and educationist, Pandit Madan Mohan Malaviya, has been nominated to get
awarded with the highest civilian award of the Bharat, the Bharat Ratna. It was announced by the
President, Pranab Mukherjee, on 24th of December 2014 to award Bharat Ratna to Pandit Madan
Mohan Malaviya.

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6.14 SUBRAHMANIYA BHARATI

Born in Ettayapuram of Tirunelveli district in 1882, Subramanya Bharathi had his early education
in Tirunelveli and Varanasi and worked as a journalist with many newspapers, including The Hindu,
Bala Bharata, Vijaya, Chakravarthini, the Swadesamitran and Bharat. In 1908, an arrest warrant was
issued against Bharati by the government of British Bharat caused him to move to Pondicherry where
he lived until 1918.
Bharathi's influence on Tamil literature is phenomenal. It is said that he was proficient in around 14,
including 3 non-Bharateeya foreign languages. He was prolific in his output. He covered political,
social and spiritual themes. The songs and poems composed by Bharati are very often used in Tamil
cinema and have become staples in the literary and musical repertoire of Tamil artistes throughout
the world. He wrote many books and poems and the best-known works include Kaṇṇan pāṭṭu (Songs
to Krishna), Panchali sapatham (Panchali’s Vow), and Kuyil pāṭṭu (Kuyil’s Song). Many of his English
works were collected in Agni and Other Poems and Translations and Essays and Other Prose
Fragments.
For his contribution, he is popularly known as "Mahakavi Bharathi" ("Great Poet Bharathi"), he was a
pioneer of modern Tamil poetry and is considered one of the greatest Tamil literary figures of all
time. His numerous works included fiery songs kindling patriotism during the Bharateeya
Independence movement. He fought for the emancipation of women and against child marriage.

6.15 NETAJI SUBHASH CHANDRA BOSE

Subhas Chandra Bose was born on 23 January, 1897, in Cuttack, Orissa, to Prabhavati Dutt Bose and
Janakinath Bose. Bose studied at Presidency College, Calcutta where he was later expelled for
attacking a professor making racist remarks towards Bharateeyas. He then joined the Scottish Church
College and earned his B.A in Philosophy. In 1919, under pressure from his father, Bose headed to
London to give the Indian Civil Services (ICS) examination; he came fourth and was selected. Bose,
however, resigned from Civil Services as he believed he could not side with the British.
In 1921, Bose worked under Chittaranjan Das, a powerful politician in Bengal. He worked as the
editor for Das’s newspaper, Forward, and later started his own newspaper, Swaraj. In 1923, Bose was
elected the President of the All-India Youth Congress and also the Secretary of Bengal State Congress.
He also served as the Chief Executive Officer of the Calcutta Municipal Corporation, with Das as
mayor of Calcutta. He was regarded as a vigilant and charismatic youth icon in the Indian National
Congress. Bose was arrested countless times, and deported to Burma (Myanmar) in 1925 because he
was suspected of connections with secret revolutionary movements. During the mid-1930s Bose
travelled in Europe, visiting Bharateeya students and European politicians, including Benito
Mussolini. He observed party organisation and saw communism and fascism in action. In this period,
he researched and wrote the first part of his book The Indian Struggle, which covered the country’s
independence movement in the years 1920–1934.

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When Bose returned to Bharat, he took over as the elected President of Congress in 1938; he stood
for unqualified Swaraj (self-governance) and the use of force against the British which then
combated against Mahatma Gandhi and his views. Bose soon resigned from the presidency and
formed the All-Bharat Forward Bloc, a faction within the Indian National Congress. He aimed at
consolidating the political left, but was arrested again, and released following a seven-day hunger
strike, but kept him house arrest.
In 1941, during his house arrest, Bose set the scene for his escape to Germany via Afghanistan and
the Soviet Union. In Germany, in the Special Bureau for Bharat under Adam von Trott zu Solz, Bose
formed the Azad Hind Radio. He and other Bharateeyas who had gathered in Berlin made regular
broadcasts from the Azad Hind Radio beginning in January 1942, speaking in English, Hindi, Bengali,
Tamil, Telugu, Gujarati, and Pashto.

In 1943, Bose travelled to Tokyo, Japan via submarines and took leadership of the Bharateeya
Independence Movement in East Asia. With Japanese monetary, political, diplomatic and military
assistance, he formed the Azad Hind Government in exile, and regrouped and led the Indian National
Army. Along with the Japanese army they brought independence to Andaman and Nicobar Islands
and came all the way to Manipur. After the Hiroshima bomb attack, in 1945, the Japan surrendered
and the British Indian Army recaptured the places. Bose escaped to Manchuria with a view to seeking
a future in the Soviet Union which he believed to be turning anti-British. He is said to have died from
third-degree burns when his plane crashed in Taiwan on 18th August 1945.

His famous slogan, Tum mujhe khoon do, main tumhe aazdi dunga, sparked patriotism in the hearts
of many Indians during the fight for independence.

6.16 SWAMI PRANAVAANANDA

He was born on the auspicious day of Maghi Purnima in Bajitpur, Bangladesh. His parents Vishnu
Charan Bhuia and Saradadevi were very pious and blessed by Lord Shiva to have a son for the
mitigation of human suffering and universal emancipation. He was affectionately named Jaynath by
his father at birth and later in his boyhood he was called Binod. Binod showed uncommon
philosophical inclinations since childhood and often could be seen in deep contemplation at the
village school. He was popular with the children of the locality because of his helpful nature.
The divine boy Binod possessed by birth the qualities of Shiva, calmness and quietness, with little
care for even food. The meditative nature grew deeper as the boy became older; so much so that he
could not properly attend his studies in school. At home also he would often pass the whole night,
unconscious of the outside world, waking up only in the morning when someone knocked at the
door. His deep meditation and severe “Brahmacharya Sadhna'' was so rigorous that his diet became a
handful of cooked rice and a few boiled potatoes and sleep was reduced to barely an hour. Later on,
he did not sleep for six long years at a stretch. He would pass the whole night on the altar of penance
in the cremation ground in meditation and spiritual trance. He became the disciple of Baba
Gambhiranathji and eventually attained the divinity.
Swami Pranavananda founded an organization known as the Bharat Sevashram Sangha. He is
remembered for his pioneering efforts to bring the modern Hindu society into the new age without

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compromising the essential values of ancient traditions of Hindu spirituality. In those days of Indian
Independence Movement, He was the source of inspiration to the Revolutionaries and personally
took up people and goaded them to adopt selfless services in Natural Calamities. He was the
torch-bearer to set up Village Level Industries, like Handloom and even introduced Dhekis
(Indigenous Rice Hauler- manually operated) at all households.

6.17 VINAYAK DAMODAR SAVARKAR

Vinayak Damodar Savarkar was born on 28 May 1883 at Bhagur, a village near Nasik, Maharashtra to
Damodarpant and Radhabai. He was a voracious reader. An inborn genius that he was, Savarkar had
a rare talent in poetry and his poems were published by well-known newspapers when he was hardly
ten.
During his student life, he had started a secret Abhinav Bharat society. After completing his
Bachelor’s Degree from Pune, with recommendations of Lokmanya Tilak and Shivrampant Paranjpe,
Savarkar went for higher studies in London. There he stayed at 'Bharat House'. It was a student
residence in North London. In London, Veer Savarkar inspired his fellow Bharateeya students and
formed an organisation 'Free India Society' to fight against Britishers for freedom. The Bharat House
in London witnessed overflowing Lecture Halls on weekly Sunday meetings. In these meetings,
Savarkar delivered speeches on the history of Italy, France and America and the revolutionary
struggle they had to undergo. A host of young people came under Savarkar's influence during this
period; prominent among them were Bhai Parmanand, Lala Hardayal, V.V.S. Aiyar, Madame Cama,
Madanlal Dhingra etc.
On the occasion of 50th year of 1857 freedom struggle, he went to the archieves of Britsh library and
wrote a book titled "Indian War of Independence" which inspired a lot of Bharateeyas to fight against
the British for freedom. Though the book was banned by the British but it gained popularity in
several countries. Not only this, he made manual bombs and guerrilla warfare and distributed among
friends. He also provided legal defence to his friend Madan Lal Dhingra, who was accused in a
murder case of a British Indian Army officer named Sir William Hutt Curzon Wyllie.
Savarkar was among the first leaders who realised the importance of international support for
Bharat's freedom struggle. The revolutionaries of Abhinav Bharat were in constant touch with the
revolutionary forces of Russia, Ireland, Egypt and China. Savarkar deputed Madame Cama and Sardar
Singh Rana to represent Bharat at the International Socialist Congress which was held on 22 August
1907 at Stuttgart in Germany.
Savarkar's activities finally led to his arrest in March 1910. While being extradited to Bharat, he made
the famous escape through the port-holes of the steamer into the sea and reached the shore off
Marseilles in France. However, he was recaptured. At the young age of 27, he was sentenced to two
transportations for life (50 years) and imprisoned in Andamans. The life in prison (1911-1924) was
one of untold hardships. During his prison time, he wrote an ideological pamphlet known as
Hindutva: Who is a Hindu?' And this was published by Savarkar's supporters.
Due to the restrictions imposed on him after release from jail, Savarkar became less active. Savarkar
was elected President of the Hindu Mahasabha Session at Ahmedabad in 1937. For five successive

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years thereafter, he presided over the Mahasabha Sessions. The entry of untouchables in a temple
was unthinkable in the 1930s. Savarkar saw this, thought that this was wrong and devoted a great
part of his life to fight against it.
In 1948, Savarkar was charged as a co-conspirator in the assassination of Mahatma Gandhi; however,
he was acquitted by the court for lack of evidence.

6.18 THAKKAR BAPA

Amritlal Vithaldas Thakkar, popularly known as Thakkar Bapa was born in a middle-class family
of Bhavnagar in Saurashtra, Gujarat. He received his first schooling for benevolence and service to
humanity from his father. He got his L.C.E. (Licenciate in Civil Engineering) from Poona in 1890. He
worked as an engineer creditably in Porbander and later went out of India to serve in laying the First
Railway Track in Uganda (East Africa). He served also as chief engineer in Sangli State for some time
and then was employed in Bombay municipality as an engineer. It was here he saw, for the first time,
the miserable conditions of those scavengers who had to dispose of the refuse of the whole town of
Bombay. He was shocked to see the filthy colonies where the Sweepers had to live and made a firm
resolve to devote the rest of his life to alleviate the lot of these people.
To take up social work, he resigned from the job. He became a member of Servants of India Society
founded by Gopal Krishna Gokhale and advocated the rights of untouchables and tribals.
Thakkar-bapa visited forests, hilly areas and desert with his mission of upliftment of tribal and
harijans. In 1922, he founded the Bhil Seva Mandal. Later, he became the general secretary of
the Harijan Sevak Sangh founded by Mahatma Gandhi in 1932. The Bharatiya Adimjati Sevak
Sangh was founded on 24 October 1948 on his initiative. When Bharateeya constitution was in
process, he visited remotest and most difficult parts of Bharat and conducted probe into the
situation of tribal and Harijan people. He added valuable inputs in the process of constitution.
Mahatma Gandhi would call him 'Bapa'. Thakkarbapa spent 35 years of his life in service of tribal and
harijans.

6.19 BHIMRAO AMBEDKAR

Dr. Bhimrao Ramrao Ambedkar was born on 14 April 1891 in Mhow, Madhyapradesh to Ramji Maloji
Sakpal and Bhimabai Sakpal. He had to face the hardship of discrimination during school days. The
Brahmin headmaster who first gave Bhim access to the temple of education, who noticed his
amazing intellect, also lovingly gave him his own surname. Baroda’s Maharaja Gaikwad also helped
this brilliant boy, who was granted a scholarship for higher studies abroad. Ambedkar was a prolific
student, earned doctorates in economics from both Columbia University and the University of
London, and gained reputation as a scholar for his research in law, economics and political science.

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After returning to Bharat, he was appointed Military Secretary to the Gaikwad but had to quit in a
short time due to discrimination of higher officers. Meanwhile, he took tuition classes etc. and then
joined as Professor at Mumbai. He didn’t continue for a long period. Then, he began the publication
of the weekly Mooknayak (Leader of the Silent) in Mumbai. He also took up the legal profession.
In 1936, Ambedkar founded the Independent Labour Party, and contested the elections. He became
involved in campaigning and negotiations for Bharat's independence, publishing journals, advocating
political rights and social freedom for Dalits, and contributing significantly to the establishment of
the state of Bharat. He was a member of the Constituent Drafting committee. He was independent
Bharat's first Minister of Law and Justice, and considered the chief architect of the Constitution of
Bharat.
Babasaheb had his priorities clear. It was always ‘nation first’. His vision had no place for the division
of caste, community or religion. Unity was paramount. Nothing could be bigger than the integrity
and independence of the nation. Dr Ambedkar put forth these thoughts in a speech in 1949 on the
topic ’Country must be placed before community’. While he openly derided the rot and negativity
within the social structure, he stood like a rock to defend and protect the nation’s integrity whenever
the need arose. That is why he is fondly called as ‘Babasaheb’.
He was critical of the foreign policies of that time. He found fallacies in the three props on which the
foreign policy was constructed – peace, co-existence and opposition to SEATO. He was of the strong
opinion that we should not neglect defence preparedness. Ambedkar believed that Nehru's tilt
towards the communist bloc would prove fatal in the long run and against the democratic spirit of
the constitution. He was a critic of Nehru on foreign policy and said that ’The key note of our
(Nehruvian) foreign policy is to solve the problems of other countries and not to solve the problems
of our own country’.
His book ’Pakistan or the Partition of India’ and his resignation speech in the parliament on October
10, 1951 present a clear picture of his assessment on Pakistan. He had visualised Pakistan becoming
the fountainhead of terrorist activities and had warned of pan-Islamic brotherhood. While
formulating the thought towards Pakistan formation, he had opined that there should be complete
transfer of Hindus and Muslims.
He had a strong opinion of having Samskrit as Rashtrabhasha. In his early career, he was an
economist, professor, and lawyer. His later life was marked by his political activities. In 1956, he
converted to Buddhism, initiating mass conversions of Dalits. In 1990, the Bharat Ratna, Bharat's
highest civilian award, was posthumously conferred upon Ambedkar. Ambedkar's legacy includes
numerous memorials and depictions in popular culture.

6.20 MAHATMA JYOTIRAO PHULE

Jyotirao Govindrao Phule was born in Satara district of Maharastra. Jyotirao was an intelligent boy but
due to the poor financial condition at home, he had to stop his studies at an early age. He started
helping his father by working on the family's farm. Recognising the talent of the child prodigy, a
neighbour persuaded his father to send him to school. In 1841, Jyotirao got admission in Poona, and
completed his education in 1847. At the age of just thirteen years, Jyotirao was married to Savitribai.

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In 1848, an incident sparked off Jyotiba’s quest against the social injustice of caste discrimination and
incited a social revolution in the Bharateeya society. Jyotirao was invited to attend the wedding of
one of his friends but the relatives of the bridegroom insulted and abused Jyotiba when they came to
know about his origins. Jyotirao left the ceremony and made up his mind to challenge the prevailing
caste-system and social restrictions. He made it his life’s work to hammer away tirelessly at the helms
of social majoritarian domination and aimed at emancipation of all human beings that were
subjected to this social deprivation. He believed that enlightenment of the women and lower caste
people was the only solution to combat the social evils.
Jyotiba’s quest for providing women and girls with right to education was supported by his
wife Savitribai Phule. One of the few literate women of the time, Savitribai was taught to read and
write by her husband Jyotirao. In 1851, Jyotiba established a girls' school and asked his wife to teach
the girls in the school. Later, he opened two more schools for the girls and an indigenous school for
the lower castes. Around his time, society was a patriarchal and female infanticide was a common
occurrence and so was child marriage, with children sometimes being married to men much older.
These women often became widows before they even hit puberty and were left without any family
support. Jyotiba was pained by their plight and established an orphanage in 1854 to shelter these
unfortunate souls from perishing at the society’s cruel hands and eventually became advocate of the
idea of Widow Remarriage.
In 1873, Jyotiba Phule formed the Satya Shodhak Samaj (Society of Seekers of Truth). He undertook a
systematic deconstruction of existing beliefs and history, only to reconstruct an equality promoting
version. The purpose of the Satya Shodhak Samaj was to decontaminate the society from caste
discrimination and liberate the oppressed lower-caste people from the stigmas inflicted by the upper
caste people. Membership to the Samaj was open to all irrespective of caste and class.

6.21 NARAYANA GURU

Sree Narayana Guru was born in 1856 near Thiruvananthapuram, Kerala. His father was Madan Asan,
a farmer, and mother Kutti Amma. Right from his childhood Narayan showed great interest in the
stories narrated to him by his father from the great epic Ramayana and Mahabharata. After this
elementary education he became the disciple of Raman Pillai Asan, a great Sanskrit scholar in Central
Travancore at the age of 21.

Despite his marriage he changed his role as a teacher to that of a Parivrajaka (a spiritual wanderer). It
was during one of these days that he met Kunjan Pillai, who later came to be known as Chattampi
Swamikal. Recognizing his immense passion for yoga and his philosophical genius, Chattampi
Swamikal introduced him to a 'Hatha yogi'.
In 1888, he visited Aruvippuram where he meditated for a while and during his stay there.
Casteism was practised in Kerala during the 19th and early 20th centuries and the lower caste people
had to suffer discrimination from the upper caste community. So, he consecrated a piece of rock
taken from the river, as the idol of Shiva, which has since become the Aruvippuram Shiva Temple. It
was here, the Sree Narayana Dharma Paripalana Yogam (SNDP Yogam) was founded on 15 May 1903.
In 1904 the Guru gave up his life of a wanderer and settled at Sivagiri at Varkala, near
Thiruvananthapuram. He started a Sanskrit school in Varkala and poor boys and orphans were given

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free education regardless of their caste, Temples were built at different places – Thrissur, Kannur,
Anchuthengu, Tellicherry, Calicut, and Mangalore. It was in the year 1912 he built the Sharada Devi
Temple at Sivagiri.
In 1913, he founded the Advaita Ashram at Aluva. This was an important event in his spiritual quest.
This Ashram was dedicated to a great principle – Om Sahodaryam Sarvatra (all men are equal in the
eyes of God). This became the motto of the new Ashram. Guru organized an All Religion
Conference in 1923 at this Ashram, which was reported to be first such event in Bharat. It was an
effort to counter the religious conversions.

6.22 DR. KESHAV BALIRAM HEDGEWAR

Keshav Baliram Hedgewar was born on Ugadi day [New Year’s Day] in 1889 at Nagpur. He was a born
patriot. Even when he was studying in primary school, he refused to eat sweets distributed on the
occasion of the 60th anniversary of the coronation of Queen Victoria. Surprised at this stance, his
elder brother asked him, “Keshav, didn’t you get the sweets?” Keshav answered, “of course, I got it.
But, our Bhonsle dynasty was liquidated by these Britishers. How can we participate in these imperial
celebrations?” When as a child he stepped into the primary school and listened to the story of
Shivaji, that great Hindu redeemer became his chosen hero. When he was studying in Neel City High
School, Nagpur, he was rusticated for singing “Vande Mataram” in violation of the circular issued by
the then British government. As a result, he had to pursue his high school studies at Yeotmal.
He went to Calcutta to study in the medical field but the intention was to get involved in
revolutionary activities, as it was a hub of revolutionary activities. He became a core member of the
Anusheelan Samiti of revolutionaries. Keshav was full of sympathy for those caught in any kind of
distress. In 1913, river Damodar in Bengal province of Bharat was in spate. People, animals, homes,
and huts were inundated under the floods. Doctorji with his friends swung into action. They rushed
to the spot to help and protect the sufferers. He served food to the hungry and spoke words of
courage and confidence as they had lost all hopes about their life. Keshavrao busied himself day and
night.
Dr. Hedgewar realized that the lack of discipline among the revolutionaries, need of proper
organization to coordinate the different revolutionary groups spread all over the country and the
absence of a political and national awakening among the common masses were the root causes for
the failure of revolutionary upsurge. He also came to understand that mere acts of bravery and
self-sacrifice on the part of a few daring and patriotic individuals will not bring independence to the
country. After completing his five-year medicine course, Hedgewar returned to Nagpur in early 1916.
He got a lucrative job offer in Bangkok after clearing the final examination but he refused to take it
up in order to devote his full time for the nation.
With this clear realization, after returning to Nagpur, Dr. Hedgewar diverted his attention to the
national movement launched by the Indian National Congress (INC). Being in INC, he took the
complete charge of lodging and boarding of Nagpur Congress Conference and arranged without any
fault. He even went to jail during the non-cooperation movement. In May 1921, Hedgewar was
arrested on charges of ‘sedition’ for his “objectionable” speeches at Katol and Bharatwada in

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Maharashtra region and imprisoned by a British judge for one year. Meanwhile, he got disillusioned
with the policies of Congress.
After making an in-depth study of our history in jail, he came to the conclusion that lack of patriotism
and disunity among the Hindus was the reason for our defeat at the hands of foreign invaders and
enslavement under foreign rule. He, therefore, felt that unless a sense of patriotism, selflessness,
sterling character, national consciousness and sense of unity, selfless service, self-realisation and
discipline were inculcated in a substantial number of individuals, it would be impossible to uplift the
nation and secure political freedom. He, therefore, decided to start a unique organisation to solve
the problems. He took a vow to remain a bachelor and devote his entire life and energy to the
aforesaid noble cause. For this purpose, he founded the “Rashtriya Swayamsevak Sangh” on
Vijayadashami day. He evolved a unique technique which was unprecedented, simple and
inexpensive. He selected a group of young boys who would assemble in an open field every day for
one hour. During that time, in addition to playing national games, he began to inculcate in them a
sense of patriotism, unity, discipline, love for the country and selflessness, by singing patriotic songs
and narration of stories of patriots. He appealed to the youth to spare one hour a day for the Nation
by attending the Shakha (the meeting). He visualised that the one-hour programme in the Shakha
would ultimately transform the youth to devote greater time and energy in the service of the nation.
He, therefore, undertook the Himalayan task of organising the Hindus, who despite having a
common cultural bond and fundamental unity had come to be divided into various castes, religions,
regions and language groups.
Doctorji also said that one-hour Shaka was to initiate Swayamsevaks to inspire them to dedicate
themselves to the noble and onerous task of nation building. He advised and encouraged
swayamsevaks to undertake higher education and for that purpose to go to different places in the
country. He was declared Sarasanghachalak in 1929 and guided the RSS till his last breath, in 1940.
Dr. Hedgewar said often, “Even if the British leave, unless the Hindus are organised as a powerful
nation, where is the guarantee that we shall be able to protect our freedom?”

6.23 SRI MADHAV SADASHIV GOLWALKAR

Madhavrao Golwalkar was born in 1906 at Ramtek, Maharashtra to Sadashivrao Golwalkar and Laxmi
Bai. A prodigy that he was, he after having graduated from Nagpur, joined the Hindu University of
Varanasi for his Master’s Degree in Science. He went to Madras (presently Chennai) to pursue his
Doctoral work in Marine Biology, but he couldn’t complete it due to father’s retirement. One
interesting incident happened in Chennai. Hyderabad Nizam was to visit the aquarium. As per the
rules, everyone has to pay the entry fee. The management was hesitant to collect the fee from
Nizam. Then, Madhav collected the fee and made it clear that the rules are applicable to all equally.

During his stay at Varanasi, the benign and inspiring influence of Pt. Madan Mohan Malaviya, the
founder of the University and a reputed Hindu leader of yesteryears was on him. Later for a couple of
years, he served his Alma Mater as a professor and it was then that he earned from his students the
affectionate sobriquet of ‘Guruji’, a reverential attribute which stuck to him permanently in the years

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that followed. He was initiated into Sangh, when he was still a professor by Shri Prabhakar Balwant
Dani, a student of his who in later years became the Sar-Karyavah (General Secretary) of the Sangh.

Guruji returned to Nagpur in 1933, to be with his parents, and there he came under the magnetic
influence of Dr. Keshav Baliram Hedgewar, the founder of Sangh. Having decided to remain
unmarried, he studied law and in fact, practiced too for a year or two, while devoting most of his
time and energy for Sangh activities. But his inner urge was for spiritual pursuit. He was intimately
associated with Ramakrishna Ashram earlier, and he kept alive his association with that religious
order while at Nagpur also. Having been overpowered by that strong impulse, he, to the utter
surprise of all who knew him including his beloved parents, left for the ‘Saragachi’ Ashram of
Ramakrishna Math, Bengal, to be ‘Sannyasi’. He was there for a few months, after which he was
initiated with ‘Mantra Deeksha’ by Swami Akhandananda, a Gurubhai of Swami Vivekananda. But his
nature was not to be confined within the four walls of the Ashram and his Guru too, in his last days,
bade him to serve the society at large from outside the Ashram.

Guruji returned to Nagpur from Saragachi in 1937, and then onwards, plunged himself, heart and
soul, into the Sangh work. Dr. Hedgewar bequeathed to him the responsibility of
Sar-Sanghachalakship on the eve of his demise in June 1940.

During the partition, he travelled extensively to the Punjab Province (presently, in Pakistan), arranged
all the necessary arrangements for the movement of Hindus to Bharat and rehabilitation here. In the
process, hundreds of Swayamsevaks sacrificed their lives to save lakhs of Hindu brethren. When the
Mahatma Gandhiji was assassinated in Jan. 1948, the government made false allegations of Sangh
involved in the assassination. They arrested Guruji and banned Sangh. After the Court fight, the
government removed the ban in July 1949, and the Sangh came clean, as it was not involved.

Guruji steered the organization for 33 years (1940–1973) as its guide and philosopher. He, with his
tireless travel all around the year, visited each and every province at least twice annually — thus for
not less than sixty times across the length and breadth of Bharat. Guruji electrified the work to grow
rapidly even in far — off places in Assam and Kerala. With his great erudition, he cogently
propounded the historical and sociological background and the logicality of the concept of Hindu
Rashtra, which, when he assumed responsibility as helmsman of the movement for Hindu resurgence
represented by RSS, was just an empirical thought. He thus widened the ideological base of the
Sangh making it intelligible to a lay villager and the urban intellectual alike, with his uncompromising
stress on the one-hour ‘Shakha’ technique. Through word and deed, he perfected the Sangh
methodology also, in every minute detail, thus making it through the inculcation of proper
samskaras, an ideal ‘Man-making’ instrument.

Because of his inspiring personality at the helm, apart from the shakha network, which spread far
and wide, a number of affiliates like Vidyarthi Parishad, Bharatiya Mazdoor Sangh, Vishwa Hindu
Parishad, and Bharatiya Vanavasi Kalyan Ashram, to name just a few, also began to sprout forth one
after another, as more and more co-workers, imbued with Sangh ideology and organizational skill,
began to translate them in respective fields of their interest. To all these, Guruji was the
source-figure and a guide.

Because of his intimate contact with common people and the elite all over Bharat, he always had his
finger on the pulse-beat of the nation; and as such many a time he had a premonition of the coming
events about which he used to forewarn the society and the government. In the early fifties, with
regard to turmoil in the North-East states, he warned the powers-that-be, about the nefarious
activities of Christian missionaries. In the mid-fifties, when our political masters were toying with
‘Hindi Chini Bhai Bhai’ euphoria, Guruji was forthright in advising them publicly, not to be befooled

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by the hollow rhetoric, but to fortify our borders. He could clearly foresee and in fact, he forewarned
also, about the evil designs of China, to attack us unawares from across the borders. The later events
bear testimony to his warning.

Thus, with his uncompromising commitment to the good of the nation, he built a massive
organisation on the same lines. As Sarasanghachalak he served the motherland for thirty-three years,
at the end of which he passed on the stewardship to the shoulders of Shri Balasaheb Deoras
(Madhukar Dattatreya Deoras).

7 CONCLUSION:

There are many more children of Bharat Mata, whose name could not be recalled in the limited span
of the stotra. Their hearts are in constant communion with God. Again, there are numerous warriors
who made the enemies of Bharat Mata bite the dust but today unfortunately are forgotten. Still
there might be so many important names of great social reformers and scientists which are left out
through oversight. May our deep reverence and regards reach out to them daily.

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