Pradesh Quotes

This medicinal potion was additionally consumed as part of a sacred ritual known as Sōmayajña where the Yogis that Jesus himself had taught were helped to reach an enlightened trance. In effect, Jesus had developed the Nirvanalaksanayoga Tantra specifically for women, to heal them from the psychological damage and abuse they had to endure at the hands of men. He wanted to enable them to rise above patriarchal dominance, realise their highest potential, and then he would guide them towards an enlightened state. The first person to benefit from this privilege was Mari [Mary Magdalene] herself. Jesus began teaching this discipline in every place that he visited: from Kashmir in the northernmost region of the Indian subcontinent, to Uttar Pradesh, and Mari would accompany him on every journey he embarked on, from east of the Indus to Nepal.

Throughout history, he adds, the dominant castes that were ‘most successful in their attempt at conquering power managed to be recognized as Kshatriyas by Brahmins who invented genealogies for them.’ For recent examples, he points to Marathas (Maharashtra), Lingayats and Vokkaligas (Karnataka), and Kammas and Reddys (Andhra Pradesh). Citing Srinivas, he writes that ‘the Kshatriya category was the most open of the caste system.’ To

As many as eight out of the fourteen PMs were from Uttar Pradesh

The judicial wheel is rounded with equality, oiled with honour and functions smoothly with honesty – principally when both members of the Bench and Bar shoulder their responsibilities seriously.

Among the many spots used by philosophers and astronomers over the centuries to mark the meridian for zero degrees longitude were Ferro, in the Canary Islands; Ujjain, in the Indian state of Madhya Pradesh; the “agonic line” (a line along which true north and magnetic north coincide, but not forever) that passed through the Azores; the Paris Observatory; the Royal Observatory at Greenwich; the White House; and the Church of the Holy Sepulcher in Jerusalem.

What if we had born Bushmen in the Kalahari? What if our parents had been undernourished villagers in Uttar Pradesh, and we faced the problem of commanding the attention of the world on a diet of five hundred calories a day, and in Urdu? What good is an ace if the other cards in your hand are dogs from every town

Unknown places for tourist in India / Indian visa India has lots of unknown places which nobody has heard of before. you must explore these beautiful places. 1.Ponmudi Hills, Kerala 2. Nighoj, Maharashtra 3. Bhimbetka Rock Shelters, Madhya Pradesh 4. Sandakphu, West Bengal 5. Majuli, Assam 6. Mechuka, Arunachal Pradesh 7. Kanatal, Uttarakhand 8. Gandikota, Andhra Pradesh 9. Jawai, Rajasthan 10. Patan, Gujarat 11. Dhanushkodi, Tamil Nadu 12. Shoja, Himachal Pradesh 13. Dzongu, North Sikkim 14. Bakkhali, West Bengal 15. Tarkarli, Maharashtra 16. Gavi, Kerala 17. Orchha, Madhya Pradesh.

The BJP remained one step ahead of its competition, though, and found a new weapon that offered much better targeting than Facebook ever could—WhatsApp. Using it, a specific message could be sent to one group of people and a completely different message to a different group of people. By making use of people’s pre-existing biases, individuals could be turned into supporters by a party through messaging that would make them believe that the party had exactly the same goals as they did. The platform would allow the BJP to appear vehemently anti-cow slaughter to voters in Uttar Pradesh while making it appear ambivalent towards it to voters in the northeast. Or aggressively pro-Hindutva to some voters and solely development-oriented to others. Such was the magic of targeted messaging on WhatsApp.

Statistical discrimination explains why the police in the United States justify stopping black drivers more often. And how the Hindu majoritarian government of the state of Uttar Pradesh recently explained why so many of the people “accidentally” killed by the state police (in what are called “encounter deaths”) are Muslim. There are more blacks and Muslims among criminals. In other words, what looks like naked racism does not have to be that; it can be the result of targeting some characteristic (drug dealing, criminality) that happens to be correlated with race or religion. So statistical discrimination, rather than old-fashioned prejudice—what economists call taste-based discrimination—may be the cause. The end result is the same if you are black or Muslim, though. A recent study on the impact of “ban the box” (BTB) policies on the rate of unemployment of young black men provides a compelling demonstration of statistical discrimination. BTB policies restrict employers from using application forms where there is a box that needs to be checked if you have a criminal conviction. Twenty-three states have adopted these policies in the hope of raising employment among young black men, who are much more likely to have a conviction than others and whose unemployment rate is double the national average.31 To test the effect of these policies, two researchers sent fifteen thousand fictitious online job applications to employers in New Jersey and New York City, just before and right after the states of New York and New Jersey implemented the BTB policy.32 They manipulated the perception of race by using typically white or typically African American first names on the résumés. Whenever a job posting required indicating whether or not the applicant had a prior felony conviction, they also randomized whether he or she had one. They found, as many others before them, clear discrimination against blacks in general: white “applicants” received about 23 percent more callbacks than black applicants with the same résumé. Unsurprisingly, among employers who asked about criminal convictions before the ban, there was a very large effect of having a felony conviction: applicants without a felony conviction were 62 percent more likely to be called back than those with a conviction but an otherwise identical résumé, an effect similar for whites and blacks. The most surprising finding, however, was that the BTB policy substantially increased racial disparities in callbacks. White applicants to BTB-affected employers received 7 percent more callbacks than similar black applicants before BTB. After BTB, this gap grew to 43 percent. The reason was that without the actual information about convictions, the employers assumed all black applicants were more likely to have a conviction. In other words, the BTB policy led employers to rely on race to predict criminality, which is of course statistical discrimination.

In Andhra, farmers fear Naidu’s land pool will sink their fortunes Prasad Nichenametla,Hindustan Times | 480 words The state festival tag added colour to Sankranti in Andhra Pradesh this time. But the hue of happiness was missing in 29 villages along river Krishna in Guntur district. The villagers knew it was their last Sankranti, a harvest festival celebrated to seek agricultural prosperity. For in two months, more than 30,000 acres of fertile farmland would be acquired for a brand new capital planned in collaboration with Singapore. The Nara Chandrababu Naidu government went about the capital project by setting aside the Centre’s land acquisition act and drawing up a compensation package for land-owning and tenant farmers and labourers. Many are opposed to it, and are not keen on snapping their centuries-old bond with their land and livelihood. In Penumaka village, Nageshwara Rao, 50, fears the future as he does not possess a tenancy certificate that could have brought some relief under the compensation package. “The entire village is against land-pooling but we hear the government is adamant,” Rao says, referring to municipal minister P Narayana’s alleged assertion that land would be taken with or without the farmers’ consent. Narayana is supervising the land-pooling process. “Naidu says he would give us Rs 50,000 per year in lieu of annual crops. We earn that much in a month here,” villager Meka Koti Reddy says. To drive home the point, locals in Undavalli village nearby have put up a board asking officials to keep off their lands that produce three crops a year. Unlike other parts of Andhra Pradesh, the water-rich land here is highly productive yielding 200 varieties of crops. Some farmers are also suspicious about the compensation because Naidu is yet to deliver on the loan-waiver promise. They are now weighing legal options besides seeking Prime Minister Narendra Modi’s intervention to retain their land. While the villagers opposing land-pooling are allegedly being backed by Jaganmohan Reddy’s YSR Congress Party, those belonging to the Kamma community — the support base for Naidu’s Telugu Desam Party — are said to be cooperative.  It is also believed that Naidu chose this location over others suggested by experts to primarily benefit the Kamma industrialists who own large swathes of land in Krishna and Guntur districts. But even the pro-project villagers cannot help feel insecure. “We are clueless about where our developed area would be. What if the project is not executed within Naidu’s tenure? Is there a legal recourse?” Idupulapati Rambabu of Mandadam says. This is despite Naidu’s assurance on January 1 at nearby Thulluru, where he launched the land-pooling process, asking farmers to give land without any apprehension. He said the deal in its present form would make them richer than him in a decade. “We are not building a mere city but a hub of economic activity loaded with superior infrastructure that is aimed at generating wealth. This would be a win-win situation for all,” Naidu tells HT. As of now, villages like Nelapadu struggling with low soil fertility seem to be winning from the package.

Ptolemy, the Graeco-Roman polymath (100 CE – 170 CE), mentions a third century BCE, port town Maisolos on the eastern coast of India in his accounts. This port has been identified with modern-day Machilipatnam in Andhra Pradesh. Later in the Erythraean Scrolls, it is mentioned as Masalia.

Tendersontime offers details on the most recent Uttar Pradesh Tenders e-Tender Uttar Pradesh, and Uttar Pradesh Government Tenders, which are issued by the Uttar Pradesh Government's various agencies. Visitors can check for market opportunities in Uttar Pradesh's largest Tender Database, which includes tender up, e-tender Uttar Pradesh, and online tender notices published in the state.

frequently cite the example of Uttar Pradesh, one of India’s largest states with a population two-thirds the size of the US. With a careful door-to-door surveillance strategy in combination with a prevention and early treatment regime using Ivermectin, Uttar Pradesh effectively eliminated COVID-19 from their state of 241 million people. The history books will (I hope) rightly recognize their efforts as one of the most successful public health interventions ever [42,

Embark on a delectable journey through the culinary wonders of Andhra Pradesh with the iconic Mysore Pak, presented in an authentic Andhra style that promises to tantalize your taste buds. Renowned for its rich history and diverse flavors, Mysore Pak Andhra Style is a sweet indulgence that captures the essence of the region's culinary finesse. Crafted with precision and passion, this traditional treat boasts a unique texture and an irresistible blend of ghee, gram flour, and sugar, creating a melt-in-your-mouth experience. Elevate your sweet tooth cravings and immerse yourself in the sweet symphony of Andhra Pradesh's culinary heritage by indulging in the irresistible charm of Mysore Pak, a delightful confection that transcends time and tradition.

हेलीना को महाराज ने स्वीकार किया। उसका प्रधान कारण हेलीना का सौंदर्य ही है। उसकी देह—कांति सफेद नहीं—चंद्रमा को सान पर चढ़ा शहद में भिगोए जैसी है। भ्रमर जैसे केश। उसका समस्त सौंदर्य उसके विशाल नेत्रों में मूर्तिभूत है। उसकी पुतलियों की कांति अपूर्व एवं अद्भुत है। उस रूपसी को देखने पर चक्रवर्ती ने अंगीकार ही नहीं किया; बल्कि उसे प्रधान चामर—ग्राहिणी बनाया।

चामर—ग्राहिणी के माने वह राज—रानी नहीं। चामर मृग नामक एक जाति के हरिण भारत में होते हैं। उनकी पूँछें बड़े जूड़ों सी होती हैं। उन रत्नजटित सुवर्ण दंडों में बँधे हुए जूड़ों को लेकर नारियाँ चक्रवर्ती के दोनों तरफ खड़ी हो जाती हैं और चँवर डुलाती रहती हैं। सम्राट् के सिंहासन पर विराजमान होते ही यह कार्य होता है। अन्य समयों में उन्हें कोई काम नहीं रहता।

तुम्हें मालूम है कि मैं अत्यन्त रूपवती हूँ। इस पर मेरे अभिमान की सीमा नहीं है। इसलिए भगवान् ने मेरे घमंड का इस प्रकार दंड दिया है। जब से होश सँभाला, तभी से मैंने निश्चय किया कि मैं एक चक्रवर्ती की ही पत्नी हो सकती हूँ। किसी अन्य की कदापि नहीं। चामर—ग्राहिणी के कर्तव्य का परिचय देने पर मैंने अधिकारियों की बातों पर विश्वास नहीं किया। उस चक्रवर्ती के हृदय पर अधिकार कर सकने का अहंकार मेरे मन में था; लेकिन आंध्र देश में पहुँचने तक मेरे मन में यह भय बना रहा था कि वहाँ पर मुझसे भी बढ़कर रूपवतियाँ होंगी। पर मुझसे बढ़कर कोई सौंदर्यवती उस देश में न थी, इस बात के साक्षी स्वयं आंध्र—चक्रवर्ती ही हैं। मेरे सौंदर्य पर प्राकृत भाषा के कवियों ने कविता की। चित्रकारों ने मेरे चित्र तैयार किए। शिल्पियों ने मेरी मूर्तियाँ गढ़ीं। चक्रवर्ती के अंतःपुर में वसंत ऋतु में सौंदर्योत्सव मनाए जाते हैं। उन उत्सवों की रानी मैं ही थी। चक्रवर्तीत्व के प्रति जो सम्मान व मर्यादाएँ होती हैं, वे सब मेरे प्रति भी हुआ करती थीं। मेरे नेत्रों में आरती उतारते थे। मुझे देखने के लिए बड़े—बड़े राजा—महाराजा चक्रवर्ती की राजसभा में आया करते थे। ‘‘मेरा मन चक्रवर्ती पर अनुरक्त था। भाई डार्टिमो! वे चक्रवर्ती केवल अधिकार—बल से ही चक्रवर्ती नहीं थे, वरन् वे समस्त पुरुष—सौंदर्य का मूर्तरूप थे। उनके सौंदर्य के सामने मेरा सौंदर्य ही क्या है? हे डार्टिमो! मैं अपने दुर्भाग्य का परिचय कैसे दूँ। वे चक्रवर्ती एक पत्नी—व्रती हैं। अकसर हम सुना करते हैं कि प्राच्य देश के राजा अनेक पत्नियाँ रखते हैं। यह बात सत्य नहीं। यदि किसी राजा के दो—तीन रानियाँ हों, तो भी उन पत्नियों को छोड़ अन्य स्त्रियों की वे कामना नहीं करते। वे महान् नीतिज्ञ हैं। उन देशों के संबंध में हम जो कुछ भी बुरा सोचा करते हैं, वह ठीक नहीं। वह एक दिव्य जाति है।

मुझे इस बात का आश्चर्य है कि वे चक्रवर्ती मेरे सौंदर्य की आराधना करते हुए मेरे प्रेम को नहीं पाते। मेरे सौंदर्य के वास्ते एक चक्रवर्ती की पत्नी के जैसा मेरा आदर करते थे। सौंदर्य नामक यदि कोई साम्राज्य है, तो मैं उसकी महाराज्ञी थी। अन्य विषयों में मैं किसी काम की नहीं। चक्रवर्ती और उनकी पत्नी दोनों मेरे सौंदर्य पर मुग्ध थे, पर चक्रवर्ती कभी भी मेरी तरफ प्रेम भरी दृष्टि नहीं दौड़ाते थे। मेरा स्पर्श करते हुए आगे न बढ़ते, मेरा हाथ पकड़ने का प्रयत्न न करते। मेरे पास बैठे रहने की इच्छा भी उनमें नहीं थी। मैं अपनी बात क्या कहूँ? मेरा हृदय चक्रवर्तीमय हो गया था। मुझे निद्रा नहीं आती थी, भोजन करने की इच्छा तक नहीं होती थी। मेरा सारा जीवन अंधकारमय हो गया।

नींद और अपनी कामना—पूर्ति के अभाव में मेरा शरीर शुष्क हो गया था, पर दरबार में चक्रवर्ती के दर्शन होते ही मेरा शरीर प्रफुल्लता के मारे पुष्ट प्रतीत होता था। ऐसा लगता था, मानो उनके नेत्र अमृत की निधि ही हैं!

डार्टिमो! तुम्हारी सहनशीलता के लिए शत—शत नमस्कार है। मुझसे इतना प्रेम—विधान कि आठ वर्ष तक सहन करते रहे, जीवन पर्यंत भी सहन कर सकते हो। इसलिए हम दोनों के प्रेम की तुलना नहीं हो सकती। हे भाई! इसलिए हम दोनों का संबंध उचित नहीं। तुम प्रेम से पूर्ण हो, मैं क्षमाविहीन नारी हूँ।

उनकी कहानियों में तीक्ष्ण विमर्शना—दृष्टि गर्भित होती है।

कुछ समय के उपरांत आनंदस्वामीजी हिमालय से उतर आए और काशी में रहने लगे। सिर में जटाजूट, लंबी भव्य दाढ़ी और मूँछें बढ़ी हुई हैं। वस्त्र फटे हुए हैं। सीधे जाकर आनंदजी अपने गुरु यतीश्वरानंदजी के पैरों पर पड़े। वे महानुभाव मुसकराए और आशीर्वाद देते हुए बोले, ‘‘वत्स! तुम्हें जो अनुभव प्राप्त हुआ, वह पराशक्ति का चिद्विलास है। गिरकर उठे हो। पापी जगत् को आँखें भरकर देख लिया। प्रारब्ध विच्छिन्न हो गया है। हिमालय का गौरीशंकर शिखर तुम्हारा साधना—पीठ होगा।

पिता—‘‘बेटी! तेरा मुखमंडल प्रज्वलित हो रहा है। क्या स्वामीजी ने तुझे उपदेश दिया है? बडे़—बड़े ऋषि—मुनियों की तपश्चर्या से भी प्राप्त न होनेवाला महाभाग्य तुझे अपने पूर्वजन्म के सुकृत के कारण प्राप्त हुआ है।’’ तेजी के साथ पीछा करनेवाले भयंकर शेर की पकड़ में से छूटकर भागनेवाले हिरण की तरह आनंदजी हिमालय—पहाड़ों में भाग गए। सारा संसार उन्हें अंधकारमय प्रतीत हुआ और ऐसा मालूम होता था, मानो हिमालय का शिखर टूटकर उनके ऊपर आ गिरा हो।

आनंदजी का हृदय तूफान के समय के सा महासमुद्र—सा हो गया। क्या विश्वामित्र का तपोभंग नहीं हुआ था? वह तात्कालिक राव था। उसका अंत उस सुंदर कांता—परिष्वंग से ही हुआ था। वह क्या महापाप नहीं है? तो क्या अपने कर्तव्य की च्युति हुई? पल भर के लिए उस युवती का सुंदर बदन उनके हृदय—पटल पर से विलग नहीं होगा। दिव्य सुंदरी ने जब उनका स्पर्श किया तो उनकी देह में जो पुलक प्रकट हुई, जो आनंद हुआ, वह क्या समाधि से प्राप्त आनंद से उत्कृष्ट आनंद है अथवा तत्समान? अपने पाप का कोई निराकरण नहीं है? अपने इस अधःपतन का अंत कहाँ होगा? आनंदजी ने कितने ही देशों का इस अवस्था में भ्रमण किया था। जहाँ कहीं गए—सबने सम्मान के साथ उनका बड़ा आतिथ्य—सत्कार किया। स्वामीजी के मुँह पर जो मोह की हिलोरें उठ रही थीं, उन्हें विधवा स्त्रियों ने दिव्य पारलौकिक कांति समझा। इस बीच उन्होंने कितने ही तीर्थ व पुण्य—स्थानों का भ्रमण किया, कहाँ—कहाँ गए, उन्हें स्वयं नहीं मालूम। यह परिव्राजकता थी अथवा उस भामिनी में आसक्तिपूर्ण परवशता थी, बताया नहीं जा सकता। घूम—घूमकर नेत्र खोलकर देखा तो वह कश्मीर देश ही है। श्रीनगर के एक भवन के सामने उन्होंने अपने को खड़ा पाया। स्वामीजी को घर के अंदर ले जाया गया। उनका आतिथ्य एवं उनकी सेवा की गई। अब आनंदजी कश्मीरी पंडित दीनानाथ के गृहगुरु हैं। स्वामीजी के हृदय की जड़ को हिलानेवाली वह बाला उनकी परिचर्या कर रही है। जिस दिन संन्यासी आनंदस्वामीजी ने उस युवती की रक्षा की थी, तब से वह उस बाला के साक्षात् ईश्वरावतार बन गए। हिमालय के धवल शृंगों पर नृत्य करनेवाले नटेश्वर ही मानो उस बाला के लिए वे बाल—संन्यासी बने। सदा स्वामीजी की सेवा करने से उस बाला का जन्म धन्य हो गया। जब उनकी गोद में वह पड़ी थी, उस समय उसका शरीर आनंद से परवश हो गया था, उनके मुखमंडल पर मंद हास ऐसा प्रतीत होता था, मानो हिम—शिखर पर ज्योत्स्ना छिटकी हुई हो। क्या मनुष्य रूप धरे वह भगवान् तो नहीं हैं! प्रति दिन उनकी सेवा करने से ही तृप्ति होगी। उनके पैर दबाने होंगे। वे भी उसे मुक्ति—मार्ग का ज्ञान कराते, सिर पर हाथ रख आशीर्वाद देंगे।

कैलाश पर्वत पर निकट की गुफा में आनंदस्वामी ने दूसरी बार तपस्या करने हेतु पद्मासन लगाया। इस बार वह जल्दी ही विकल्प समाधि में पहुँचे। उनके शरीर में मानो हजारों विद्युल्लताएँ दौड़ गईं। छह मास तक अखंड समाधि। अपार आनंद। ‘ॐ’, ‘ॐ’, ‘ॐ’... का प्रणव मंत्र। आनंदजी ने अपने नेत्रद्वय खोले। उनका मुख संपूर्ण चंद्रमंडल ही था, उनकी देह से प्रकाश फूट रहा था। उनके ओठों से मंद हास छूट रहा था। उनके नेत्रों से दिव्य ज्ञान—ज्योति निकल रही थी। आनंदजी को अपने गुरुदेव से आज्ञा मिली थी—‘‘हरिद्वार के समीप अपना आश्रम बनाओ। प्रतिदिन भगवान् के मंदिर के सामने स्थित घाट पर स्नान कर उनके दर्शन करो। तदनंतर आश्रम जाकर तप करो।’’ उस सुंदरी का झलकता हुआ मुखमंडल हर मिनट सामने दिखाई दे रहा था। आनंदजी सिर घुमाकर पद्मासन लगा ध्यान करने लगे। वह कश्मीरी बाला थाली में फल और फूल लेकर पास में आई और नमस्कार कर पार्श्व में बैठ गई। उस बाला के अंग आनंदजी के शरीर का स्पर्श करने लगे। युवती ने आनंदजी के भाल को चूमा। ‘‘ओह!’’ कहते आनंदजी तुरंत उठ बैठे। वहाँ पर कोई नहीं है। थाली नहीं, युवती भी नहीं है। अकेले वही हैं और चारों तरफ शून्य कुटीर।

एक दिन सबेरे—ही—सबेरे आनंदस्वामी ने हरिद्वार के स्नान—घाट पर उस युवती को देखा। देखते ही उनके हृदय में एक भीषण टीस की ज्वाला जाग्रत हुई। उनका शरीर काँप गया। मुखमंडल लाल हो गया। उनकी तपस्या अंतर्धान हुई। स्वामीजी की दृष्टि उनके नियंत्रण से हटकर स्नान करनेवाली उस सौंदर्य की राशिवाली नारी पर जा अटकी। उस युवती के भीगे हुए कपड़ों में से उसका सौंदर्य झलक रहा था। शिशुता और जीवन की दीप्ति, धूप—छाँव रेशमी वस्त्र की तरह चमक रही थी। स्वामीजी की दृष्टि शिशुत्व एवं मुग्धत्व के साथ झूलनेवाली उस युवती के मुखमंडल पर केंद्रित हुई और कभी—कभी उस युवती के कंठ, बाहु—मूल, उरोज तथा आँखमिचौनी खेलनेवाली के कटि—विलास पर दौड़ने लगी। सहज भाव से प्रशांत हो, दिव्य ज्योति की भाँति प्रकाशित होनेवाले उस बाल—योगी का मुखमंडल विवर्ण हो गया। इसी समय बाल—शंकर के स्वरूप का स्मरण दिलानेवाले उन आनंदस्वामी को, जो स्नान कर रहे थे, कश्मीरी सुंदरी ने देखा। वह सुंदरी श्रीनगर की एक कश्मीरी ब्राह्मणबाला है। उसका शिरोमुंडन कराने के अभिप्राय से उस बाला के पिता उसे हरिद्वार ले आए हैं। छह वर्ष की छोटी अवस्था में उस बाला का विवाह एक अभागे के साथ हुआ था, लेकिन वह उस दुधमुँही लड़की को निरीह छोड़ सदा के लिए इस संसार से चल बसा। वह बाला संसार से सदा अनभिज्ञ ही रही। उसे इस बात का दुःख नहीं, वह पतिविहीना है। जब कभी उसकी माता उसे अपने आलिंगन में लेकर कहती—‘मेरी बेटी, तेरे भाग्य का सितारा डूब गया है, तेरे जीवन का आधार इतनी छोटी उम्र में ही टूट गया है’ तो उसका भाव इसकी समझ में बिल्कुल न आता।

आज तक की तपस्या भग्न हो गई। गंगोत्तरी के समीप आनंदस्वामी ने तीन वर्ष तक परम तप किया था। उन्होंने प्राकृतिक सत्य को कभी मिथ्या नहीं माना था। पिछले दिनों उनका मन चंचल रहता। ‘शिवोऽहं’ का ध्यान और दीक्षा से पूर्ण महायोग द्वारा मन स्थिर हो गया। कुंडली को जगाया। पदचक्रों को पार कर ऊपर उठा। प्राण—शक्ति विकल्प समाधि—आगे की सीढ़ियाँ हैं। उस नीरव अंधकार में एकाकी बैठे हैं। देह शिथिल है, हृदय जम गया है, कुछ सप्ताह तक चेतना—रहित हो पड़े रहे। बाह्य ज्ञान नहीं रहा। अंतरज्ञान का तो कभी का अंत हो चुका था। हुआ क्या था? एक दिन अचानक वह जाग्रत हुआ। गुरुभाइयों का ‘शिवोऽहं’, ‘शिवोऽहं’...का जप सुनाई दिया। धीरे—धीरे फलाहार प्रारंभ किया; दूध, रोटी लेने लगे। गुरु यतीश्वरानंदजी ने आनंद को आदेश दिया—‘‘प्रथम सीढ़ी तुमने पार की है, दूसरी के लिए तैयार हो जाओ।’’ उनकी आत्मा महाशक्ति में स्थित रही। उनके भाल पर तेज दमकने लगा। गुरुजी के समक्ष अनेक ग्रंथों का अध्ययन किया, वेदांत की विविध वैराग्य भावनाओं को अवगत किया। सब ऐसा मालूम होता था, मानो उन सबसे वह पहले ही परिचित हैं।

इतने वर्षों की तपश्चर्या का बल संभवतः और भी हो। वह बाला उनके पास रहकर परिचर्या करती रहती तो मोह को रोक नहीं पाती। उसके साथ काम की कल्पना मात्र से स्वामीजी डरते थे। तो भी उनका मन विवश हो पतवार—च्युत नाव की तरह समुद्र में कूदने को तैयार था। स्वामीजी किसी—न—किसी बहाने उस युवती का स्पर्श करते थे। उसके केश सँवारते और आध्यात्मिक रहस्यों का बोध कराते समय उसे बीच—बीच में हृदय से लगाते। स्वामीजी पर उसका मोह नहीं, स्वामीजी ही उसके देवता हैं, सर्वस्व हैं। स्वामीजी की आज्ञा हो तो वह उन्हें अपनी देह तक अर्पण कर सकती है,

सब अपने लिए आप ही देवता हैं। मेरा महत्त्व ही क्या?’’ ‘‘इस रहस्य को समझने के उपरांत सब अपने लिए आप ही देवता हो सकते हैं। तब तक गुरु ही देवता हैं।’’ ‘‘लेकिन सब प्रकार की उत्कृष्टताओं से पूर्ण व्यक्ति ही गुरु कहलाने योग्य है, न कि मेरे जैसे।’’ ‘‘पाप का शमन हो। ऐसा न कहिए। आप स्वयं भगवान् के ही अवतार हैं।’’ आनंदस्वामी की सारी तपस्या नष्ट हो गई। किसी एक मुहूर्त में आनंदजी अपनी इच्छाओं को रोक नहीं सके। परिणामतः निरुपमा उनके आलिंगन की बलि चढ़ गई। वह संधान—मुहूर्त पवित्र था या पापपूर्ण था? उसी रात्रि को उन्होंने लज्जा से सिर झुकाकर, भयकंपित हो, हृदय में पश्चात्ताप ने दावानल रूप धारण किया और वे घर छोड़कर भाग खड़े हुए।

उस महल का निर्माण धन—संपत्ति ने किया। पर झोंपड़ियों और पर्णशालाओं आदि का निर्माण आन और इज्जत से हुआ। मंदिर का निर्माण भक्ति के परिणामस्वरूप हुआ। उस महल के आश्रय में अनेक लोग हैं, जो सदा रुपयों की झनझनाहट में मग्न दिखाई देते हैं। उन रुपयों की झनझनाहट में उन्हें बगल के रामचंद्रजी के मंदिर में होनेवाला घंटा—घड़ियालों, शंख तथा तुरियों का नाद सुनाई नहीं देता। बगल के कुटीरों में रहनेवाले शुभ्र हृदयों के परिमल की तो वे सुगंध भी सूँघ नहीं पाते हैं। इस अट्टालिका में घोंसला बनाने के लिए एक भी गौरैया नहीं आती। उस महल की छत पर आराम करने के लिए एक कबूतर तक नहीं फटकता। गाय भी उस भवन के सामने नहीं ठहरती। किंतु इधर उन झोंपड़ियों में कुछ मानव निवास कर रहे हैं। उन झोंपड़ियों के छज्जों में कुछ गौरैया अपने नीड़ बनाए हुए हैं। उन झोंपड़ियों के पार्श्व में उगे हुए पेड़ों पर तोते वार्त्तालाप करते हैं। नीचे मेमने शौक से खेलते हैं।

अत्यंत वैभव के साथ अलंकृत हुए अपने अलंकार को देख बगल की झोंपड़ियों की सजावट को भी उन्हीं आँखों से देखकर महल हँस पड़ा। झोंपड़ियाँ भी अपनी सजावट को देख ऊँचे महल के अलंकार को न देख सकने की हालत में मंदिर की तरफ झुककर प्रतिकार—स्वरूप हँस पड़ीं। इस पर क्रोधित हो महल ने पूछा, ‘‘मुझे देख तुम क्यों हँस रही हो?

झोंपड़ियों ने जवाब दिया, ‘‘ओह, तुम अपनी उस उन्नति को देखकर शायद हँस रहे हो। किंतु उन मंजिलों का मिलान हमारे साहस के कारण ही हो सका है। कला से शोभित वे स्तंभ हमारे कौशल को ही प्रकट कर रहे हैं। प्राचीरों पर के वे चित्र हमारी सहनशीलता के उदाहरण हैं। तुम्हारे मुकुट को हमने ही प्रदान किया। तुम्हारी उन्नति हमारे द्वारा ही हुई है।’’ ‘‘तुम्हारे साहस, कौशल व सहनशीलता को मैंने उचित मूल्य देकर खरीदा है। इसलिए अब उसकी बड़ाई तुम्हें नहीं करनी चाहिए।’’ ‘‘हमारे कौशल तुच्छ धन से नहीं तुल सकते!’’ इस वार्त्तालाप को सुन मंदिर हँस पड़ा। उस हँसी को सुन झोंपड़ियों ने शर्म के मारे सिर झुकाए। उस हँसी को सुन महल अपार आनंदित हुआ।

झोंपड़ियों के स्थान पर एक जंगल उगा। उस वन में फल, फूल, घास और पौधे फैल गए। सदाबहार फूलों के पेड़ों पर अब तितलियाँ, भ्रमर मँडराते और खेलते रहते हैं। फलों के वृक्षों पर अपने नीड़ बनाकर तरह—तरह के उनके फल खाकर गान करते रहते हैं।

बड़े महल के स्थान पर अब पत्थर के टीले हैं। उन टीलों के चारों तरफ कँटीली झाड़ियाँ उगी है, उनमें साँपों की बाँबियाँ हैं। रात्रि के समय उन टीलों पर उल्लू बोलते दिखाई देते हैं।

लड़कियों ने अपनी—अपनी माताओं को वे लकड़ियाँ सौंप दीं, जो वे जंगल से चुनकर लाई थीं। माताएँ उन लकड़ियों से पानी गरम करके उन लड़कियों के पिता तथा भाइयों को नहलाने लगीं। फिर उन्हीं लकड़ियों से घर भर के लिए भोजन बनने लगा। भाई तथा पिता की लाई मजदूरी और माँ के लाए चावल पर्याप्त रहे, दूसरे दिन पूर्ववत् लड़कियाँ लकड़ी बीनने, माँ चावल लेने और पिता तथा भाई मजदूरी करने के लिए तैयार हो जाते हैं। उन लड़कियों और लड़कियों के माता—पिता तथा चिड़ियों में मुझे कोई अंतर दिखाई नहीं दिया। देहाती लोग और चिड़ियाँ, दोनों समान रूप से अपने जन्मदाता ईश्वर पर पूरा—पूरा विश्वास रखते हैं। किसी चिड़िया के पास जाकर यदि हम उससे प्रश्न करें—‘‘चिड़िया, चिड़िया! तू नित्य प्रति अपने खाने—दाने के लिए इतनी परेशान क्यों होती है? जिस दिन अधिक मिले, उसी दिन अन्न इकट्ठा क्यों नहीं कर लेती, जिससे कई दिन आराम करती रहे?’’ आप जानते हैं, चिड़िया इस प्रश्न का उत्तर क्या देगी? वह कहेगी—भगवान् ने सभी प्राणियों के लिए संसार में अभीष्ट पदार्थों की व्यवस्था की है। तब मैं पृथक् रूप से और क्या व्यवस्था करूँ?

सरस्वती, नमस्तुभ्यं वरदे कामरूपिणी, विद्यारम्भं करिष्यामि सिद्धिर्भवतु मे सदा।

शिक्षा—प्राप्त युवतियों के भड़कीले कपड़ों को देखनेवाले मेरे नेत्र इन फटे—पुराने कपड़ों से परेशान नहीं हुए। दरिद्रता प्रदर्शित करनेवाले ये कपड़े मेरी आँखों को अच्छे लगे। अपने और माँगकर लिये हुए कपड़ों में अंतर होता है। विदेशी कपड़ा माँगा हुआ लगता है।

मुझे प्रतीत हुआ कि वे किशोरियाँ पौधों पर खिलनेवाले पुष्प के समान हैं और मेरी श्रेणी के लोग तो सब—के—सब कागज के फूल हैं। थोड़ी दूर तक मैं भी उन किशोरियों के पीछे—पीछे चलता रहा। उस दिन मकर—संक्रांति थी। इसीलिए तीनों लड़कियाँ गीत गाती जा रही थीं। गीत सुनने के लिए मैं भी उनके निकट पहुँचा। मेरे निकट पहुँचने से पहले ही गीत बंद हो गया। उनकी आँखों में आश्चर्य का भाव दिखाई दिया।

मुझसे थोड़ी ही दूर खेत की क्यारी है, क्यारी में एक किशोर काम कर रहा है। गीत सुनकर किशोर ने कमर सीधी की और गोदावरी के दूसरे किनारे पर दृष्टि डाली। उसने भी उस ग्रामीण लड़की को एक ग्राम—गीत भेजा। किशोरी और किशोर के बीच का अंतराल दोनों के गीतों का मार्ग बन गया। उस मार्ग से दोनों के हृदय यात्रा करने लगे। गीतों के मार्ग से यात्रा करनेवाले किशोरी के हृदय को किशोर ने अपने में छिपा लिया है और इसी मार्ग से किशोरी ने भी किशोर का हृदय पाया है। इस लुकाछिपी को देख गोदावरी हँस पड़ी और मेरा मन उदास हो गया।

लड़की ने फटे—पुराने कपड़े पहन रखे हैं। किशोरी की आँखों से किशोर का हृदय झाँक रहा है। किशोर के हाथ में लाठी, सिर पर पगड़ी, कमर में कोपीन। उसका गहरा श्याम रंग चमक—चमक जाता है, किशोर की आँखों में भी किशोरी का हृदय झाँक रहा है।

दीपं ज्योतिः परब्रह्म दीपं ज्योतिः परायणम् दीपं हारतु मे पापं संध्यादीप, नमोस्तु ते।

शहर में जाकर खूब पढ़ा—लिखा, किंतु इस पढ़ाई से उसे क्या मिला? बन—ठनकर घूमती है, ईश्वर के प्रति उसे विश्वास नहीं रहा, ग्रामवासियों को देखकर घृणा करती है। और अनोखी बात यह कि उसने विवाह नहीं किया। विवाह न करने में उसका अपना दोष नहीं है, कहीं से बात ही नहीं चली। भगवान् को भुला देनेवाली शिक्षा व्यर्थ है, ऐसी शिक्षा का क्या महत्त्व, जो शरीर को सजाने में ही जीवन बिताने की प्रेरणा दे और विवाह से दूर रखे! जब

लड़की पेड़ से नीचे उतरने लगी। युवा उसकी ओर देखने लगा—पीछे की ओर कसकर बँधा आँचल, गाँठवाला बड़ा जूड़ा, पाँवों में कड़े, अधरों पर हँसी, आँखों में चमक। आपने डाल पर फुदकनेवाला पक्षी देखा है? पेड़ से सटकर छिपे—छिपे बढ़नेवाली बेल देखी है? वह किशोरी एक छोटी सी डाल से नीचे कूदी। युवक हँसा, उसने टोकरा उठाकर किशोरी के सिर पर रख दिया। दोनों गीत गाते चल दिए। उन पर पेड़ों से झर—झरकर फूल गिर रहे थे। किशोर ने टेसू के दो फूल तोड़े, उनसे किशोरी के कान सुसज्जित हो उठे। पक्षी संगीत छेड़े हुए थे। सूर्य की अरुण—अरुण किरणों ने सारी धरती को रंग दिया था, किंतु उन दोनों पर अरुण किरणों की आभा बहुत गहरी थी। गोदावरी ने वायु से मिस उन्हें आशीर्वाद भेजा।

But tell me one thing, why do Bengalis still use surnames that indicate their caste? We used to do it in Kerala fifty years ago, now we don’t do it any more. But you people still use Mukherjee and Chatterjee and so on.’ I did not have an answer to his question, but I knew that the question was a well-meaning one, asked out of innocent curiosity by one member of the communist society to another presumed member. He did not know that I actually hailed from the Hindi heartland, where people wear their caste names like medals. Casteism in Uttar Pradesh is so rampant that it can lead to embarrassing situations in day-to-day life because of two certain surnames—Sharma and Verma. There are two varieties of Sharma, one the Brahmins and the other the craftsman community, such as carpenters, called Vishwakarmas. And there are two varieties of Vermas, one the Kayasthas and other the mallah or the boatman community. The uppercaste Sharmas and Vermas never miss a chance to point out that they are not to be confused with the other set of Sharmas and Vermas. I was witness to such an incident, while in college in Kanpur. Among my many friends, there were two Sharmas, one Anil Sharma, a boy from a well-to-do family, and another Sunil Sharma, who rarely spoke about his family. One winter afternoon, while I was having a smoke with Sunil at the parking lot, Anil came by. I introduced them to each other. ‘Meet Sunil Sharma,’ I told Anil. Anil somewhat hesitated to shake Sunil’s hand but when he finally did, the first thing he asked was, ‘Are you the Brahmin Sharma or the Vishwakarma Sharma?’ Sunil’s face went red with embarrassment, but he mustered a smile and said, ‘Vishwakarma Sharma.’ ‘No wonder. I could tell that,’ Anil grinned and took leave, leaving me red-faced. But that was then. Today, Anil could have been lynched for that arrogant grin, because power has gone to the hitherto-suppressed classes. Either way, the fact remains that caste rules. Compared to Uttar Pradesh, Kerala might be a paradise, where caste is nearly irrelevant in public life, but are there not people who still take pride in being called a Nair or a Nambiar or a Menon? I wanted to ask Mr Sankarankutty that, but I let it be. His question was, after all, a well-meaning one. By now, I had completely forgotten that a whisky bottle was sitting there. The conversation with him had distracted me from my hypochondria and I felt perfectly fine. After he left, I reached for my skipping rope and jumped five hundred times non-stop. I knew I was in perfect shape to climb even a mountain.

I’m a Bengali,’ I said. His face lit up. ‘Oh Bengali! Bengali, Malayali same thing. Communism, cinema, culture . . .’ He could have gone on talking, but his English was as limited as my Malayalam. Though I could see from his eyes that he was genuinely happy to have me in that chair. I was glad that he did not speak English or else it would have broken his heart to know that I never lived in Bengal and was, culturally, more of a UP-wallah. I have let down—and even offended—quite a few Malayalis during my visits to Kerala. Upon knowing that I am a Bengali, they would presume that I hailed from Calcutta and was bound to be a distant relative of Jyoti Basu. Once, I was at a small gathering in Trivandrum, where a young man, in order to impress me about his knowledge of Marxist literature emanating from Bengal, asked me, ‘So what do you think of . . .?’ He named someone I had never heard of. ‘I am sorry, but who is he?’ ‘What? You never read his books?’ he was scandalised. ‘He is such a great writer.’ I told the young man that I had never heard of this writer. He was indignant. ‘What? You never heard of him? He is also a Ghosh, then how come?’ ‘I am sorry, but I have never heard of him.’ ‘What? You never heard of him? He is one of the leading lights of communism. How can a Bengali not read him?’ I told him I had never lived in Bengal and that the communist movement did not interest me much. ‘Oh, so where are you from?’ ‘I am from Kanpur, in Uttar Pradesh.’ ‘But you surname says you are a Bengali.’ ‘Of course I am a Bengali, but born and raised in Uttar Pradesh.’ ‘Oh, so you are a rootless Bengali. No wonder.’ The young man looked smug as if he had won a battle and he poured himself another drink. He looked around for approval but, fortunately, the other members at the gathering kept a straight face.

and Andhra Pradesh.

India Highlight: Making Your Trip Extra Special

कम पैसों में अपनी आवश्यकताओं की पूर्ति के अन्वेषण में ही वास्तविक आनंद है। जोगाराव

अनियमित, क्रमविहीन निद्रा तथा आहारवाला अभिनय तथा प्रेमविहीन काम इसके सौंदर्य को नष्ट कर रहा है। उसका सहज सौंदर्य क्रमशः घटता जा रहा है। पर उसके स्थान पर अब कृत्रिम सौंदर्य दिन—प्रति—दिन बढ़ता जा रहा है।

जब भी कोई मेरी ओर देखता है, तुम्हें क्रोध आ जाता है।’’ ‘‘तू नहीं जानती पागल।’’ ‘‘क्या नहीं जानती?’’ ‘‘मुझे क्रोध क्यों आता है?’’ ‘‘मैं सब जानती हूँ।’’ ‘‘सब लोग तेरी मस्त जवानी को ताकते हैं। लोगों से सावधान रहना चाहिए।’’ पुरुष कुछ समय तक खाँसता रहा और जब खाँसी रुक गई तो बोला— ‘‘लोग तुझे ज्यादा भीख क्यों देते हैं, मालूम है तुझे?’’ स्त्री ने पूछा, ‘‘क्या इसीलिए?

अब केवल पानी बरसने की आवाज सुनाई दे रही थी। बीच—बीच में शहनाई जैसी मधुर आवाज की उद्विग्नता और बाहर चबूतरे के ढालिए में लेटी हुई स्त्री की हँसी सुनाई दे जाती थी। एक बार फिर मेरे मन में लालसा जागी कि मैं चबूतरे के ढालिए में लेटी हुई युवती का मुँह देख आऊँ। मेरी कल्पना ने मेरे सामने एक विचित्र प्रकार की, किंतु सुंदर आकृति उपस्थित कर दी। पड़ोस में शहनाई जैसी मधुर आवाजवाली युवती ने अँगड़ाई ली। उसके मुँह से निकल गया—‘‘काश, इस समय मैं अपने घर पर होती!’’ कल्पना ने मेरी आँखों के आगे एक दूसरा चित्र अंकित कर दिया। रेलगाड़ी गड़गड़ाहट के साथ चली जा रही है। एक डब्बे में मैं और मेरी पत्नी घर लौट रहे हैं, सहसा डिब्बे में एक भिखारिन आ गई। उस भिखारिन को देखकर मेरी पत्नी कुछ परेशान दिखाई दी। मुझे आभास हुआ—जैसे उस भिखारिन और मेरी पत्नी में कोई संबंध है, कोई पुराना संबंध। शहनाई जैसी मधुर स्वरवाली लड़की मेरी पत्नी है और वह भिखारिन? वही भिखारिन है, जो मेरे चबूतरे के ढालिए पर सो रही है।

आनंदस्वामीजी उस महान् आनंद—समाधि में खड़े ही रह गए। हिमाच्छादित शृंग, उन्नत पर्वत—पंक्तियाँ, नंदन वन की समता करनेवाली घाटियाँ, सुगंधि को फैलानेवाली चित्र—विचित्र पुष्प—लताएँ, वृक्ष—समूह, निर्मल नीलाकाश, विभिन्न प्रकार के रंग, उन सबने मिलकर वातावरण में एक प्रकार का वैचित्र्य पैदा कर दिया था। आनंदस्वामी उस देव—पर्वत में घुसते जा रहे हैं। हेमंत का वह पवित्र दिन परम निर्मल होकर प्रज्वलित हो रहा है। परमेश्वर—स्वरूप को प्राप्त यह महा पर्वत—पंक्ति जगत् की तपोभूमि है। समस्त धर्मावलंबियों को यहाँ पर मुमुक्षु (मुक्ति पाने के इच्छुक) होना पड़ेगा। हे पर्वतेश्वर! तेरी किरण विश्व के हृदय को अपनी अनुपम कांति से पूर्ण कर पुलकित कर रही है। ‘शिवोऽहं’, ‘शिवोऽहं’ कहते आनंदस्वामीजी उन अगम्य पर्वत—पंक्तियों में घुसते जा रहे हैं।

पंडितजी! ईश्वर हम सबकी रक्षा करें। मैंने महान् पाप किया और उसका फल भी भोगा।’’ ‘‘महा पाप किया और उसका फल भोगा! तुमने उसका फल ही कहाँ भोगा? तुम संन्यासी हो? छिह दुष्ट, क्या तुम आदमी भी हो? मेरे सामने से हट जाओ, वरना तुम्हारा सिर फोड़ दूँगा।’’ स्वामीजी मुसकराते रहे और थोड़ी देर बाद बोले, ‘‘पंडितजी, मैंने तुम्हारे प्रति जो घोर अपराध किया है, उसके लिए किसी भी प्रकार की सजा तुम दे सकते हो। तुम अपना वांछित दंड देकर मुझे पाप से मुक्त करो।

जीवन का अधिकांश भाग कुसुमों के साथ बीता था, किंतु पेद्दापुरम में महाराजा उसके लिए आकाश—कुसुम बन गए। उसने अनुभव किया, एक अमूल्य हीरा कंकड़ों में दबा हुआ है। शुकूर ने सोचा, मैं यहाँ आकर कँटीली झाँड़ियों से आवृत्त गड्ढे में गिर गया हूँ।

गुलाब के फूल की सुगंध दूर—दूर तक फैलती है, किंतु वह खिलता है काँटों में। आज मेरा या मेरे इत्र का अपमान नहीं हुआ है। इस इत्र को महाराज तक पहुँचाने का मेरे पास कोई उपाय नहीं है और इसे मैं दिल्ली वापस ले जाऊँ, यह मेरे लिए ही नहीं, मेरे वंश के लिए लज्जाजनक है। अब मुझे यही बात अच्छी लगती है कि अपने आसपास के लोगों को न पहचाननेवाले पेद्दापुरम के महाराज की शुभ्रकीर्ति दिल्ली निवासी शुकूरअलीखाँ के गुलाब के इत्र की सुगंध में सदा के लिए महकती रहे।’’ इतना कहकर शुकूरअलीखाँ ने लंबी साँस ली और इत्र की शीशी किले की दीवार पर जोर से दे मारी। शीशी फूट गई। जो लोग वहाँ जमा थे, उनके हृदय विकल हो उठे। आसपास का भू—प्रदेश इत्र की सुगंध से महक उठा। महक से लोग खुमारी में आ गए। कुछ क्षण पश्चात् लोग होश में आए। शुकूरअलीखाँ ने घूमकर देखा तो उसका चेहरा सफेद पड़ गया। शुकूरअलीखाँ के साथ सभी लोगों ने देखा पंचकल्याणी अश्व पर श्री श्री श्रीवत्सवायि चतुर्भुज तिम्म जगपति महाराज बैठे हैं। नेत्र अर्द्धनिमीलित, सुध—बुध भूले हुए। और पंचकल्याणी अश्व सिर उठाए प्रयत्नपूर्वक साँस ले रहा है। पेद्दापुरम को देखकर लौटनेवाले लोग आज भी कहते हैं कि किले का वह क्षेत्र गुलाब के इत्र की महक से महकता रहता है।

स्त्री ने कहा, ‘‘अरे रे, क्या कर रहे हो?’’ पुरुष ने हाँपते हुए कहा, ‘‘फिर ठंड कैसे दूर होगी?’’ मुझे झुरझुरी सी आ गई। मैंने अपना दुपट्टा अच्छी तरह ओढ़ लिया। न जाने किस ओर से वर्षा की बूँदें टप—टप करना छोड़कर तालसुर में सुनाई देने लगी थीं।

बेटी के पास पहुँचे। उसके प्रफुल्ल बदन को देख काँप गए। इस बाला के मुखमंडल में उन्हें काशी की अन्नपूर्णा के दर्शन हुए। बेटी, तुमने यह कर्म किया? उनकी पत्नी ने शायद गलत समझा हो? ‘‘बेटी क्या कर रही हो?’’ ‘‘स्वामी द्वारा उपदेशित मंत्र दिया होगा।’’ ‘‘स्वामीजी तो स्वयं भगवान् के अवतार हैं।’’ ‘‘नहीं, तुम समझती नहीं।’’ हमारे परिवार को ही उसने नरक—कूप में ढकेल दिया है। ‘‘आपने इसके पूर्व जो कहानियाँ सुनाईं, उनमें व्यास महर्षि ने धृतराष्ट्र और पांडु को कैसे वरदान प्रदान किया था, पिताजी?’’ ‘‘म। म म...प।’’ ‘‘परम तेज सर्वत्र व्याप्त रहता है। पाप और पुण्य का आरोपण मन ही करता है।’’ ‘‘...’’ सिर झुकाकर खड़े रहते हैं। दूसरे दिन सारा कश्मीरी ब्राह्मण परिवार काशी—यात्रा के लिए निकल पड़ा। वहाँ से रामेश्वरम् जाते हुए रास्ते में मदुरा, श्रीरंगम, काँचीपुरम, तिरुपति, कालहस्ती इत्यादि तीर्थों का पर्यटन कर यह परिवार कालीघाट (कलकत्ता) पहुँचा।

एक दिन की शाम को उस नगर प्रदेश के गिरिशृंग पर दोनों बैठे हुए थे। डार्टिमो ने हेलीना के हाथों को अपने हाथों में लेकर कहा, ‘‘हेलीना! मैंने अपना जीवन तुम्हें समर्पित किया। मैं तुमसे प्रेम कर रहा हूँ, पर तुम नहीं करतीं। मुझे मालूम है कि तुम मुझसे प्रेम नहीं करोगी, मुझे केवल एक परम आप्त मित्र मानती हो। तुम्हारे मन में जो चिंता है, उसका कारण मुझे ज्ञात नहीं हो रहा है। वही चिंता तुम्हें जलाए जा रही है। यदि मैं तुम्हारा परम आप्त मित्र हूँ तो वह रहस्य मुझे बताओ। मैं भी तुम्हारी कठिनाई में हाथ बँटाऊँगा।

एक दिन मैं चक्रवर्ती के बिस्तर के पास पहुँची। अंतःपुर की स्त्रियाँ उस दिन उत्सव मना रही थीं। महारानी उस दिन चक्रवर्ती के यहाँ जानेवाली थीं। उन्होंने इस आशय की खबर भेज दी थी, पर आधी रात के समय महारानी को मालूम हुआ कि वह अब किसी कारणवश नहीं जा सकतीं। यह समाचार चक्रवर्ती तक पहुँचाने के लिए महारानी ने किसी को भेजा। उस समय मैं चक्रवर्ती के कमरे के पास थी। चक्रवर्ती सो रहे थे। मेरे मन में एक इच्छा पैदा हुई। मेरे आलिंगन के बंधन में तथा मेरे चुंबनों की गरमी में जाग्रत् चक्रवर्ती ने कैसे पता लगा लिया कि उनके आलिंगन में स्थित मैं महारानी नहीं हूँ, मुझे ज्ञात नहीं। मैंने मणिमय दीपक पर गाढ़ा कपड़ा ओढ़ाकर सारे कमरे को अंधकारमय बना दिया। दूसरे ही क्षण मैं दीपक के प्रकाश में खड़ी थी। वे चक्रवर्ती मेरे प्रति प्रेमविहीन थे, पर दयाविहीन नहीं। हे डार्टिमो! उस अपराध के लिए फाँसी की सजा दी जाती है। चक्रवर्ती छोड़ भी दें, पर महारानी नहीं छोड़तीं। सजा भोगनी ही पड़ती है। मेरी चामर—ग्राहिणी की नौकरी चली गई। एक सप्ताह भर में पुत्री को ससुराल भेजने की भाँति मेरे साथ फौज का रक्षण देकर, दो ऊँटों पर बड़ी संपत्ति लदवाकर चक्रवर्ती और उनकी पत्नी ने मुझे अपने माता—पिता के घर भेज दिया।

The Gulabi Gang in Uttar Pradesh is a female vigilante group dedicated to protecting women of all castes from domestic abuse, sexual violence and oppression.

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In October 1947, the Nationalist government in Nanking informed the Indian Embassy of its wish to modify such agreements as were entered into between Great Britain and Tibet, including the Simla Agreement, 1914, that defined India’s frontier with Tibet. In the same month, the Dalai Lama’s government in Lhasa had also addressed a letter to India’s Prime Minister seeking the return of ‘all our indisputable Tibetan territories gradually included into India’, which included parts of modern-day Arunachal Pradesh, Ladakh, Darjeeling, Sikkim and Bhutan.

Other states also reoriented their telling of regional and national history. In Maharashtra, in the rewriting of history textbooks, a drastic cut was made in the book for class 7: the chapter on the Mughal Empire under Akbar was cut down to three lines.78 Uttar Pradesh simply deleted the Mughal Empire from some of its history textbooks,79 while the University of Delhi drastically reduced the study of this period in its history curriculum.80 In the syllabus of Nagpur University, a chapter that discussed the roles of the RSS, the Hindu Mahasabha, and the Muslim League in the making of communalism has been replaced by another one titled “Rashtriya Swayamsevak Sangh (RSS) Role in Nation Building.”81 Alongside official examinations in Uttar Pradesh, the Sangh Parivar organized a test of general culture open to all schools in the state. According to the brochure designed to help students prepare for this test, which Amit Shah released in Lucknow in August 2017, India was a Hindu Rashtra, and Swami Vivekananda had defended Hindutva in Chicago in 1893.82 In Karnataka, after canceling Tipu Sultan Jayanti, the festival that the state used to organize to celebrate the birth of this eighteenth-century Muslim ruler, the BJP government also dropped the chapter dealing with this historical figure from the class 7 textbook in 2019.83 This decision was made in the context of the COVID-19 pandemic that had led the government of India to ask all states to reduce syllabi for students in classes 1 through 10 by 30 percent, in light of the learning challenges brought about by the lockdown.84 The decision of the Karnataka government, in fact, fit in with a larger picture. Under cover of the pandemic, the Central Board of Secondary Education (CBSE), India’s largest education board, decided that all over India “government-run schools no longer have to teach chapters on democratic rights, secularism, federalism, and citizenship, among other topics.”85 To foster assimilation of knowledge that amounted to propaganda, final exams have increasingly focused on the heroic deeds of Hindu icons and reforms initiated by the Modi government, even on the person of the prime minister.

The economics exam at Lucknow University for the bachelor of commerce (BCom) asked students to evaluate schemes launched by Modi, such as Digital India (to develop digitization throughout the country) and Startup India, or to describe job-creation schemes.86 The civil service exam went even further. In Madhya Pradesh, candidates to join the state administration were thus asked in 2016: “The Swachh Bharat campaign led by the honorable Prime Minister has a great impact on the society because 1) People understood the importance of cleanliness, and 2) People across the country like the campaign.”87 The trap was obviously only discernible to Modi supporters: both answers were correct! The nationalist tone of textbook rewriting deliberately extols ancient Indian knowledge systems over contemporary science.88 For instance, the minister of state for human resource development responsible for higher education, Satya Pal Singh, denied the validity of the theory of evolution89 and in one of his speeches claimed that it was an Indian who invented the airplane.90 The deputy chief minister of Uttar Pradesh maintained that the test-tube baby procedure had existed in ancient India because Ram’s wife, Sita, was born in an earthen pot, while the chief minister of Tripura, Biplab Kumar Deb, explained that the technologies of satellites and the internet existed in ancient India.91 In the same vein, the education minister of Rajasthan claimed that the law of gravity had been discovered in India in the seventh century.92 And along the same lines, another BJP minister—health, education, and finance minister in Assam—claimed that cancer patients were paying for their “sins.”93

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Numerous sites have been found outside the core area, including some as far east as Uttar Pradesh and as far west as Sutkagen-dor on the Makran coast of Baluchistan, not far from Iran. There is even a site in Central Asia called Shortughai along the Amu Darya, close to the Afghan-Tajik border. Thus, the geographical spread, the number of sites and implied population of the Harappan civilization dwarfs that of contemporary Egypt, China or Mesopotamia. What the Harappans lack in grand buildings, they make up for in the sheer scale of their civilizational reach and in the extraordinary municipal sophistication of their cities.

I as a Judge of the Supreme Court of America should not be emotional", said Chief Justice Earl Warren, "but I must confess that though I have travelled all over the globe but never was I moved more emotionally than by the speech of the learned Advocate General of -Uttar Pradesh Mr. K.L. Misra today". Sri Siddharth Shankar Ray, Advocate

Why are so many young men staying on in universities earning multiple degrees—and that, too, in liberal arts?’ whispered Chandini to Gangasagar. ‘So that they continue to remain as students on the campus,’ explained Gangasagar. ‘But why do you need them there?’ asked Chandini. ‘So that they can contest the elections,’ explained Gangasagar. ‘Which elections?’ ‘Students’ Union elections.’ ‘Why does the ABNS need to involve itself in Students’ Union activities across the thirty-odd universities of Uttar Pradesh?’ ‘Because if our young men control the Students’ Unions of the universities, we—the ABNS—control the youth, a key constituency in the state’s power balance.’ ‘And then what will they do?’ ‘A liberal arts education is general enough for the IAS—the Indian Administrative Service or the IRS— the Indian Revenue Service.’ ‘So they’ll enter the bureaucracy?’ asked Chandini. ‘Some of them will become trade union leaders, others income-tax commissioners, secretaries within the Reserve Bank of India—there are so many jobs that need us to have our own people!

In developing country contexts, basic income and cash transfers have been shown to have positive effects on entrepreneurship;3 in Madhya Pradesh, basic income was strongly associated with new entrepreneurial activities.4 In industrialized countries, basic income would provide essential security for the growing numbers of unwillingly self-employed and independent contractors, as well as for those with entrepreneurial ambitions. More generally, it would encourage people to seek training and job opportunities in line with their skills and motivations rather than those most likely to ‘put food on the table’. This would make the economy more productive by facilitating the efficient reallocation of talent and increasing the level of job engagement. In

About 9.2 million loans by an estimated 6.5 million borrowers in Andhra Pradesh, whose population was just about 48 million (or about 9.6 million households) in 2010, defaulted on their loans from MFIs, the largest number of defaulters in any single location in the world.

Rajkumar Keswani, a journalist working with a small weekly magazine called Rapat, wrote a prescient article two years before the tragedy titled ‘Bhopal Jwalamukhi Kagar Pe’ (Bhopal on the edge of a volcano) warning the nation that the Carbide plant was in poor shape and there was likely to be a horrible disaster very soon. He wrote that the management knew about it, but was in no mood to make further investments on repairing the plant because the business was making huge losses. The management’s mood almost seemed to be one of waiting and welcoming the disaster. Despite these warnings, Arjun Singh, then chief minister of Madhya Pradesh, said on the floor of the legislature that everything was all right and there was no cause for any concern. If a journalist representing a small paper predicted the disaster, it is extremely disquieting that the state government and the union government armed with their enormous powers of inspection and control did not anticipate or take any steps to prevent it. It is not an unreasonable inference that all key functionaries including the Chief Minister Arjun Singh, had a very comfortable relationship with the management of Union Carbide, and it was unimportant and irrelevant in their priorities to make any ostensible effort to protect the life and health of thousands of their citizens.

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I was born in south India, in a town called Khazipet in the state of Andhra Pradesh.

In India, about half of all poor households do not have a BPL (below-poverty-line) card and about one-third of the non-poor (under the rules) have one.5 A study in the Indian state of Karnataka found that more than two-thirds of those questioned who were ineligible for BPL cards (for example, owning a water pump) in fact had them, while a sixth of those eligible for the cards did not.6 Research in Gujarat, Delhi and Madhya Pradesh showed that a large proportion of those in dire need did not have BPL cards or were denied them for some spurious reason.7 Often the poorest were least likely to have them. Targeting also creates poverty traps, with accompanying moral and immoral hazards. If a household obtains a benefit only if it is classified as poor, then it pays to stay poor. Increasing income to just above the poverty level means losing more than the extra earnings. So, there is a disincentive to earn extra. This moral hazard prompts the immoral hazard. Someone gaining a little more income will have an incentive to conceal it, so as not to lose entitlement to the benefit.

Speaking in 1916, Mohandas Gandhi warned that India faced a pernicious new kind of commercialism. ‘Western nations are groaning today under the heel of the monster god materialism,’ he told students at a college in the heartland state of Uttar Pradesh. ‘Many of our countrymen say that we will gain American wealth, but avoid its methods. I venture to suggest that such an attempt, if it were made, is foredoomed to failure.’27 Gandhi’s views were rooted in his own era, chiming with the theories of anti-colonialism and non-violent protest that earned him the title ‘Mahatma’, or ‘great soul’ in Sanskrit. Almost a century later, his warnings seemed prescient.

Satyarthi, l’ex ingegnere che libera i bambini schiavi L’indiano da 30 anni in prima linea contro il lavoro minorile: lavorerò con Malala Kailash Satyarthi, 60 anni, è il primo indiano a vincere il premio Nobel per la Pace Maria Grazia Coggiola | 693 parole Fino a ieri mattina, Kailash Satyarthi, era un volto pressoché sconosciuto in India, uno dei tantissimi volontari seguaci del Mahatma Gandhi che in silenzio e con ostinazione si prendono a cuore le cause che in un Paese di un miliardo e 200 milioni di persone sembrano perse in partenza. Poi la notizia del Premio Nobel per la Pace, condiviso con la pachistana Malala, ha improvvisamente catapultato questo schivo ex ingegnere di 60 anni alla ribalta mondiale e con lui anche la sua organizzazione, Bachpan Bachao Andolan (Movimento per salvare i bambini), che da tre decenni si batte contro lo sfruttamento del lavoro minorile. «D’ora in poi le voci di milioni di bambini non potranno più essere ignorate» ha detto ai primi giornalisti che si sono precipitati nel suo ufficio a Kalkaji, un caotico quartiere di New Delhi vicino a uno dei più vecchi templi induisti della metropoli. Nato nello stato del Madhya Pradesh, nel centro dell’India, ha lasciato a 26 anni una promettente carriera dopo una laurea in ingegneria per dedicarsi a tempo pieno ai diritti dell’infanzia: «È sempre stata la mia passione e a questo ho dedicato la mia vita». L’impegno di Satyarthi iniziò con incursioni in fabbriche e laboratori dove intere famiglie erano costrette a lavorare per rimborsare un prestito che avevano contratto. Incapaci di rimborsare la somma ricevuta, spesso venivano vendute e rivendute, bambini compresi. La sua associazione è nata nel 1980, conta oltre 700 organizzazioni non governative affiliate e finora ha «liberato» oltre 80 mila baby schiavi in centinaia di laboratori e fabbriche. Sembrano tanti, ma è in realtà una goccia in India dove sono svariati milioni i bambini sotto i 14 anni impiegati in diverse attività, come la produzione di «bidi», le piccole sigarette fatte a mano, lavori edili, ricami e soprattutto come domestici low-cost per la ricca borghesia delle metropoli. Appesi muri del suo ufficio ci sono i manifesti delle sue crociate. La più famosa è stata quella della «Global March» nel 1998 quando portò a Ginevra mille bambini lavoratori di tutto il mondo. È stato un punto di svolta, oltre che un successo internazionale, perché l’anno successivo le Nazioni Unite hanno approvato una convenzione contro le forme estreme di impiego minorile e da allora l’esercito dei baby schiavi si è costantemente ridotto. Un’altra battaglia è stata quella ottenere dalle multinazionali l’impegno a garantire che i loro prodotti, come i tappeti, non siano fabbricati con manodopera minorile dei Paesi poveri. Durante i Mondiali di calcio del 2006 in Germania, Satyarthi organizzò una campagna per denunciare l’uso dei bimbi di 6 anni nella cucitura di palloni e nel 2011 pubblicò uno studio in cui si rivelava che in India scompaiono 11 bambini ogni ora, vittime del traffico di esseri umani. Vestito con il tradizionale completo di casacca e pantaloni «khadi» (filati e tessuti a mano come faceva il Mahatma) e fradicio di sudore per il condizionatore rotto, Satyarthi ha ricordato anche i legami con l’Italia. «Ho lavorato tanto con Mani Tese - ha detto - e conosco molti italiani». Tra un’intervista e l’altra, in serata, ha poi sentito per telefono Malala da Birmingham. «La conosco - ha spiegato - perché ci eravamo visti l’ultima volta in Olanda durante una cerimonia. La inviterò a lavorare con me». Curiosamente, il prestigioso riconoscimento non fui mai assegnato all’apostolo della non violenza. «Sono nato dopo la morte del Mahatma Gandhi - ha ricordato l’attivista - e se il premio fosse stato assegnato a lui sarei stato più contento. Ma anche ora lo sono perché appartiene a tutti i bambini di questo Paese». Malala, festa tra i banchi d

The four-month monsoon season ended last week leaving a deficit of 12 per cent. The authorities have called it a below-normal monsoon and the worst in the past five years, but skim the data and the picture seems even more sobering. Nearly one-third of the 36 met divisions in the country have received deficient rainfall, with Haryana, Punjab and Uttar Pradesh — which are major agriculture regions — reporting a 50 per cent deficit.

former Uttar Pradesh Chief Minister, had given indications that the Centre had offered him

03 Visakhapatnam Andhra Pradesh Pimpri-Chinchwad Maharashtra Patna Bihar Vadodara Gujarat Ghaziabad Uttar Pradesh Ludhiana Punjab Agra Uttar Pradesh

19 Uttar Pradesh Bijapur Karnataka Rampur Uttar Pradesh Shivamogga (Shimoga) Karnataka Chandrapur Maharashtra Junagadh Gujarat Thrissur Kerala Alwar Rajasthan

A fallacy has been created that the original empire of the Guptas existed in Magadha while all evidences - epigraphic, numismatic, and the Pauranic - go in favour of establishing the region of Eastern Uttar Pradesh as the original home of the Guptas.

There are other parts of the country from which no news comes. In the sparsely populated but militarized northeastern state of Arunachal Pradesh, 168 big dams are being constructed, most of them privately owned.

Microfinance companies in India are responsible for hundreds of suicides—two hundred people in Andhra Pradesh in 2010 alone.

There are seven wonders in India and the Taj mahal is one of them. Shah Jahan built the Taj Mahal in Agra, Uttar Pradesh, In 1653 after the death of Mumtaz, his loved one. It was built over 22 years with the help of 20,000 craftsmen and 1,000 elephants. It is not only one of the wonders of India, but also one of the wonders of the world, and remains very popular with tourists from across the globe.

I drove on through the arsehole that is Uttar Pradesh, breeding ground of half the world’s murderers, rapists, dickheads and quiz hosts.

Indian Railways is the fourth largest rail network in the world These are the top 5 most luxurious trains which have the best beautiful views from the window of your seat and serve the best hospitality. These trains pass through beautiful places. Surely your experience will be at the next level. Maharajas' Express : It runs between October and April, covering around 12 destinations most of which lie in Rajasthan. Palace on Wheels: The train starts its journey from New Delhi and covers Jaipur, Sawai Madhopur, Chittorgarh, Udaipur, Jaisalmer, Jodhpur, Bharatpur, and Agra, before returning to Delhi. If you plan on experiencing this royal journey, make sure you have Rs. 3,63,300 to spend! The Golden Chariot : you can take a ride along the Southern State of Karnataka and explore while living like a VIP on wheels. You start from Bengaluru and then go on to visit famous tourist attractions like Hampi, Goa and Mysore to name a few. The Golden Chariot also boasts of a spa, a gym and restaurants too. The Deccan Odyssey: The Deccan Odyssey can give you tours across destinations in Maharashtra, Rajasthan and Gujarat. It starts from Mumbai, covers 10 popular tourist locations including Ratnagiri, Sindhudurg, Goa, Aurangabad, Ajanta-Ellora Nasik, Pune, returning to Mumbai. Maha Parinirvan Express / Buddha Circuit Train: The Buddha Express travels through parts of Madhya Pradesh and Bihar, where Buddism originated over 2,500 years ago. This isn’t as opulent as the other luxury Indian trains and instead drops passengers off at hotels at famous tourist destinations such as Bodhgaya, Rajgir and Nalanda.

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Perhaps it was the Radha Parthasarathi in Anantapur, Andhra Pradesh that caught their eye: a vibrant temple built in the shape of a chariot and painted entirely in the dainty shade of watermelon-pink, complete with wheels and a quartet of colossal stallions that towered over its visitors. Or perhaps it was the Sri Sri Radha Parthasarathi Mandir in New Delhi that stopped them in their tracks: a stunning and sprawling complex dominated by lace-white pointed oval domes and embellished with wooden, marble, and stone lattice carvings, which houses the 1,764-pound Astounding Bhagavad Gita, the “largest principle sacred text ever to be printed.

Many years later, this idea has trickled down to the impoverished countryside of Bangladesh when Mohammed Yunus and the Grameen Bank brought microcredit to starving peasants with disastrous consequences. The poor of the subcontinent have always lived in debt, in the merciless grip of the local village usurer—the Bania. But microfinance has corporatized that, too. Microfinance companies in India are responsible for hundreds of suicides—two hundred people in Andhra Pradesh in 2010 alone. A national daily recently published a suicide note by an eighteen-yearold girl who was forced to hand over her last 150 rupees (three dollars), her school fees, to bullying employees of the microfinance company. The note read, “Work hard and earn money. Do not take loans.” There’s a lot of money in poverty, and a few Nobel Prizes, too.

Ranjeet Kumar Shukla is a prominent figure in Indian politics and entrepreneurship. He has made significant contributions to both fields and is widely respected for his leadership, business acumen, and philanthropy. This article will delve into his background, achievements, and his contributions to Indian society. Early Life Ranjeet Kumar Shukla was born on January 25th, 1976, in Hajipur, Bihar. He received his education from the University of Allahabad, Uttar Pradesh. After completing his studies, he began his career as a businessman in Hajipur. He quickly rose through the ranks and became a successful entrepreneur. However, he felt the need to give back to society and decided to enter politics. Political Career Shukla joined the Indian National Congress and became a vital member of the party. He played an important role in many of the party's campaigns, including Bharat Jodo Yatra, which aimed at uniting the country. Shukla's contributions to the Congress are vast, and he is well-regarded as a spokesperson for the party. His eloquence and persuasiveness have made him a prominent figure in Indian politics. Entrepreneurship A part from his political career, Shukla is also an accomplished entrepreneur. He founded Adityavarnamiti Real Estates Pvt Ltd and Vijay Babanagari The Horizon City Pvt Ltd, both of which are well-known real estate companies in India. Shukla's leadership and business acumen have been critical to the success of these companies. He has shown that he can excel in both politics and business. Philanthropy Shukla is also a philanthropist and is actively involved in various social and charitable activities aimed at helping the underprivileged sections of society. He believes in giving back to society and has worked tirelessly to make a positive impact on the lives of people. Shukla's charitable work has earned him widespread respect and admiration. Conclusion In conclusion, Ranjeet Kumar Shukla is a multifaceted personality with a successful career in politics, entrepreneurship, and philanthropy. His contributions to the Indian National Congress, his business ventures, and his philanthropic efforts have made him a well-respected figure in India. His story is a testament to the power of hard work, determination, and dedication in achieving success in various fields. Ranjeet Kumar Shukla is an inspiration to many young Indians who aspire to make a difference in their society.

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The social psychologist Claude Steele demonstrated the power of what he calls “stereotype threat” in the U.S. context: Women do better on math tests when they are explicitly told that the stereotype that women are worse in math does not apply to this particular test; African Americans do worse on tests if they have to start by indicating their race on the cover sheet.33 Following Steele’s work, two researchers from the World Bank had lower-caste children in the Indian state of Uttar Pradesh compete against high-caste children in solving mazes.34 They found that the low-caste children compete well against the high-caste children as long as caste is not salient, but once low-caste children are reminded that they are low castes competing with high-caste children (by the simple contrivance of asking them their full names before the game starts), they do much worse. The authors argue that this may be driven in part by a fear of not being evaluated fairly by the obviously elite organizers of the game, but it could just as well be the internalization of the stereotype. A child who expects to find school difficult will probably blame herself and not her teachers when she can’t understand what is being taught, and may end up deciding she’s not cut out for school—“stupid,” like most of her ilk—and give up on education altogether, daydreaming in class or, like Shantarama’s children, just refusing to go

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Indian police booked a Molana for offering Namaz at coaching centre in Uttar Pardesh.

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Plan a trip to Dharamshala Himachal Pradesh and stay at one of the best hotels in Dharamshala to make your stay even more exciting and memorable. There are so many good and popular sightseeing places in Dharamshala Mcleodganj and people mostly prefer to stay in hotels near Dalai lama temple Dharamshala as it is the most popular place visited by the tourists.

Active demonization of the protest movement had already begun while it was still limited to Punjab. At the end of November, when the farmers’ march was finally stopped on the borders of Delhi, the rhetoric against them was ratcheted up. The BJP general secretary in Uttarakhand on 29 November 2020 called the protestors pro-Pakistan, pro-Khalistan and anti-national. Gujarat’s deputy chief minister called the farmers anti-national elements, terrorists, Khalistanis, Communists and pro-China people having pizza and pakodi. Madhya Pradesh chief minister Shivraj Chouhan wrote an article blaming the protests on vested interests. Law and justice minister Ravishankar Prasad associated them with the mythical ‘tukde-tukde’ gang. The BJP vice president in Himachal Pradesh called the protests the work of anti-nationals and middlemen. The same day, the party’s spokesman in the state called the protestors miscreants who were the same people behind Shaheen Bagh. On 17 December, the BJP chief minister in Tripura, Biplab Deb, said Maoists were behind the protests, while Uttar Pradesh chief minister Yogi Adityanath claimed Opposition parties were using farmers to fuel unrest in the country because they were unhappy about the construction of a Ram temple in Ayodhya. He also blamed communism and those who wanted to promote disorder and didn’t want to see India prosper. BJP national spokesman Sambit Patra called the farmers extremists in the garb of food-providers, another spokesman called them terrorists, and BJP IT cell head Amit Malviya called them anarchists and insurrectionists. On 17 January 2021, a BJP MP from Uttar Pradesh said the protests were backed by anti-national powers. A BJP MLA from Gujarat wrote to Amit Shah asking him to hang or shoot the protestors. Even in March 2021, the slander of calling the thousands of protestors fake farmers and terrorists continued. The New York Times reported that this demonisation cleaved to a pattern from Modi’s playbook: first the accusations of foreign infiltration, then police complaints against protest leaders, then the arrests of protesters and journalists, then the blocking of internet access in places where demonstrators gathered. All this was akin to India’s actions in Kashmir, and against the protestors of Shaheen Bagh and elsewhere