Literature broadly is any collection of written work, but it is also used more narrowly for writings specifically considered to be an art form, especially prose fiction, drama, and poetry. In recent centuries, the definition has expanded to include oral literature, much of which has been transcribed.
The environment plays a significant role to support life on earth. But there are some issues that are causing damages to life and the ecosystem of the earth. It is related to the not only environment but with everyone that lives on the planet. Besides, its main source is pollution, global warming, greenhouse gas, and many others. The everyday activities of human are constantly degrading the quality of the environment which ultimately results in the loss of survival condition from the earth.There are hundreds of issue that causing damage to the environment. But in this, we are going to discuss the main causes of environmental issues because they are very dangerous to life and the ecosystem.
Pollution – It is one of the main causes of an environmental issue because it poisons the air, water, soil, and noise. As we know that in the past few decades the numbers of industries have rapidly increased. Moreover, these industries discharge their untreated waste into the water bodies, on soil, and in air. Most of these wastes contain harmful and poisonous materials that spread very easily because of the movement of water bodies and wind. Greenhouse Gases – These are the gases which are responsible for the increase in the temperature of the earth surface. This gases directly relates to air pollution because of the pollution produced by the vehicle and factories which contains a toxic chemical that harms the life and environment of earth. Climate Changes – Due to environmental issue the climate is changing rapidly and things like smog, acid rains are getting common. Also, the number of natural calamities is also increasing and almost every year there is flood, famine, drought, landslides, earthquakes, and many more calamities are increasing.
Development recognises that social, economic and environmental issues are interconnected, and that decisions must incorporate each of these aspects if there are to be good decisions in the longer term.For sustainable development, accurate environment forecasts and warnings with effective information on pollution which are essential for planning and for ensuring safe and environmentally sound socio-economic activities should be made known.
Early times the Indian subcontinent appears to have provided an attractive habitat for human occupation. Toward the south it is effectively sheltered by wide expanses of ocean, which tended to isolate it culturally in ancient times, while to the north it is protected by the massive ranges of the Himalayas, which also sheltered it from the Arctic winds and the air currents of Central Asia. Only in the northwest and northeast is there easier access by land, and it was through those two sectors that most of the early contacts with the outside world took place.
Within the framework of hills and mountains represented by the Indo-Iranian borderlands on the west, the Indo-Myanmar borderlands in the east, and the Himalayas to the north, the subcontinent may in broadest terms be divided into two major divisions: in the north, the basins of the Indus and Ganges (Ganga) rivers (the Indo-Gangetic Plain) and, to the south, the block of Archean rocks that forms the Deccan plateau region. The expansive alluvial plain of the river basins provided the environment and focus for the rise of two great phases of city life: the civilization of the Indus valley, known as the Indus civilization, during the 3rd millennium BCE; and, during the 1st millennium BCE, that of the Ganges. To the south of this zone, and separating it from the peninsula proper, is a belt of hills and forests, running generally from west to east and to this day largely inhabited by tribal people. This belt has played mainly a negative role throughout Indian history in that it remained relatively thinly populated and did not form the focal point of any of the principal regional cultural developments of South Asia. However, it is traversed by various routes linking the more-attractive areas north and south of it. The Narmada (Narbada) River flows through this belt toward the west, mostly along the Vindhya Range, which has long been regarded as the symbolic boundary between northern and southern India.
India’s movement for Independence occurred in stages elicit by the inflexibility of the Britishers and in various instances, their violent responses to non-violent protests. It was understood that the British were controlling the resources of India and the lives of its people, and as far as this control was ended India could not be for Indians.
On 28 December 1885 Indian National Congress (INC) was founded on the premises of Gokuldas Tejpal Sanskrit School at Bombay. It was presided over by W.C Banerjee and attended by 72 delegates. A.O Hume played an instrumental role in the foundation of INC with an aim to provide Safety Valve to the British Government. A.O Hume served as the first General Secretary of INC. The real Aim of Congress is to train the Indian youth in political agitation and to organise or to create public opinion in the country. For this, they use the method of an annual session where they discuss the problem and passed the resolution. The first or early phase of Indian Nationalism is also termed as Moderate Phase (1885-1905). Moderate leaders were W.C Banerjee, Gopal Krishna Gokhale, R.C Dutt, Ferozeshah Mehta, George Yule, etc. Moderates have full faith in British Government and adopted the PPP path i.e. Protest, Prayer, and Petition. Due to disillusionment from Moderates’ methods of work, extremism began to develop within the congress after 1892. The Extremist leaders were Lala Lajpat Rai, Bal Gangadhar Tilak, Bipin Chandra Pal, and Aurobindo Ghosh. Instead of the PPP path, they emphasise on self-reliance, constructive work, and swadeshi. With the announcement of the Partition of Bengal (1905) by Lord Curzon for administrative convenience, Swadeshi and Boycott resolution was passed in 1905.
ONE INDIVIDUAL MAY DIE; BUT THAT IDEA WILL, AFTER HIS DEATH, INCARNATE ITSELF IN A THOUSAND LIVES.
Early times the Indian subcontinent appears to have provided an attractive habitat for human occupation. Toward the south it is effectively sheltered by wide expanses of ocean, which tended to isolate it culturally in ancient times, while to the north it is protected by the massive ranges of the Himalayas, which also sheltered it from the Arctic winds and the air currents of Central Asia. Only in the northwest and northeast is there easier access by land, and it was through those two sectors that most of the early contacts with the outside world took place.
Within the framework of hills and mountains represented by the Indo-Iranian borderlands on the west, the Indo-Myanmar borderlands in the east, and the Himalayas to the north, the subcontinent may in broadest terms be divided into two major divisions: in the north, the basins of the Indus and Ganges (Ganga) rivers (the Indo-Gangetic Plain) and, to the south, the block of Archean rocks that forms the Deccan plateau region. The expansive alluvial plain of the river basins provided the environment and focus for the rise of two great phases of city life: the civilization of the Indus valley, known as the Indus civilization, during the 3rd millennium BCE; and, during the 1st millennium BCE, that of the Ganges. To the south of this zone, and separating it from the peninsula proper, is a belt of hills and forests, running generally from west to east and to this day largely inhabited by tribal people. This belt has played mainly a negative role throughout Indian history in that it remained relatively thinly populated and did not form the focal point of any of the principal regional cultural developments of South Asia. However, it is traversed by various routes linking the more-attractive areas north and south of it. The Narmada (Narbada) River flows through this belt toward the west, mostly along the Vindhya Range, which has long been regarded as the symbolic boundary between northern and southern India.
India’s movement for Independence occurred in stages elicit by the inflexibility of the Britishers and in various instances, their violent responses to non-violent protests. It was understood that the British were controlling the resources of India and the lives of its people, and as far as this control was ended India could not be for Indians.
On 28 December 1885 Indian National Congress (INC) was founded on the premises of Gokuldas Tejpal Sanskrit School at Bombay. It was presided over by W.C Banerjee and attended by 72 delegates. A.O Hume played an instrumental role in the foundation of INC with an aim to provide Safety Valve to the British Government. A.O Hume served as the first General Secretary of INC. The real Aim of Congress is to train the Indian youth in political agitation and to organise or to create public opinion in the country. For this, they use the method of an annual session where they discuss the problem and passed the resolution. The first or early phase of Indian Nationalism is also termed as Moderate Phase (1885-1905). Moderate leaders were W.C Banerjee, Gopal Krishna Gokhale, R.C Dutt, Ferozeshah Mehta, George Yule, etc. Moderates have full faith in British Government and adopted the PPP path i.e. Protest, Prayer, and Petition. Due to disillusionment from Moderates’ methods of work, extremism began to develop within the congress after 1892. The Extremist leaders were Lala Lajpat Rai, Bal Gangadhar Tilak, Bipin Chandra Pal, and Aurobindo Ghosh. Instead of the PPP path, they emphasise on self-reliance, constructive work, and swadeshi. With the announcement of the Partition of Bengal (1905) by Lord Curzon for administrative convenience, Swadeshi and Boycott resolution was passed in 1905.
ONE INDIVIDUAL MAY DIE; BUT THAT IDEA WILL, AFTER HIS DEATH, INCARNATE ITSELF IN A THOUSAND LIVES.
Women’s Organisations emerged in India as a result of the spread of education and the establishment of the notion of the new woman. There was an improved level of communication among women which made them aware of the different problems that they faced and their rights and accountabilities in society. This awareness led to the upsurge of women’s organizations that fought for and signified women’s causes
An exclusive feature of the Indian women’s crusade is the fact that early efforts at women’s liberation were set in motion by men. Social reformers such as Raja Ram Mohan Roy, Maharishi Karve, and Swami Dayanand Saraswati challenged the conventional subservience of women, stimulated widow remarriage, and supported female education and impartiality in matters of religion, among other issues. Mahila mandals organized by Hindu reformist organizations such as the Arya Samaj and Brahmo Samaj encouraged women to go out of the boundaries of their homes and interact with other members of society. Pandita Ramabai, who was considered as one of the innovators of the feminist movement, with the help of Justice Ranade established the Arya Mahila Samaj in 1882. She envisioned creating a support network for newly educated women through weekly lectures and lessons at homes, where women could learn and gain confidence through interactions.
Women’s auxiliaries of general reform associations also served as a ground for women to deliberate social issues, express opinions, and share experiences. The Bharata Mahila Parishad of the National Social Conference was the most protruding among such opportunities. Though the National Social Conference was formed at the third meeting of the Indian National Congress in 1887, the Mahila Parishad was launched only in 1905.
The pre‐Independence period saw women’s issues related to the nationalist agenda at various junctures. In this period, a major enhancement of women was in terms of political participation of women, calling for a redefinition of conventional gender roles. Women began openly demonstrating their opposition to foreign control by supporting civil disobedience actions and other forms of protest against the British. Opportunities to organize and participate in agitations gave women much‐needed confidence and a chance to develop their leadership skills. Cutting across communal and religious barriers, women associated themselves with larger problems of society and opposed sectarian issues such as communal electorates. Political awareness among women grew, owing to a general understanding that women’s issues could not be separated from the political environment of the country. During this period, the initial women’s organizations formed within the historical background of the social reform movement and the nationalist movement were as follows.
•The Women’s India Association (WIA). National Council of Women in India (NCWI). •The All India Women’s Conference (AIWC) in 1917, 1925, and 1927 correspondingly. •Each of these organizations emphasized the importance of education in women’s progress. •The WIA, created by Margaret Cousins in Madras, worked widely for the social and educational emancipation of women. •Associated with the Theosophical Society, it encouraged non‐sectarian religious activity and did creditable work in promoting literacy, setting up shelters for widows, and providing relief for disaster victims. •Women in Mumbai, Chennai, and Kolkata through networks developed during World War I work, allied their associations together, and created the NCWI in 1925. A national branch of the International Council of Women, its most prominent member was Mehribai Tata, who aggressively campaigned against inert charity and advised men to support female education. •The most important of the women’s organizations of the time was the All India Women’s Conference. Though its initial efforts were directed towards improving female education, its scope later extended to include a host of women’s issues such as women’s franchise, inheritance rights.
The Constitution of India enlisted in 1950 which permitted equal rights to men and women. Rights such as the right to vote, right to education, right to enter into public service, and political offices brought in satisfaction among women’s groups. In this period, there was limited activity in the area of women’s rights. Many women’s organizations such as the National Federation of Indian Women (1954) the Samajwadi Mahila Sabha (1559) were formed to work for supporting the cause of Indian women. Since the country was facing a social, political crisis after British rule, many demands of the women activists were not supported by the Government. But during this period from 1945, the Indian women got an opportunity to participate in confrontational politics.
In post-independent India, the women’s crusade was divided, as the common opponent, foreign rule, was no longer there. Some of the women leaders formally joined the Indian National Congress and took a powerful position as Ministers, Governors, and Ambassadors. Free India’s Constitution gave universal adult franchise and by the mid-fifties, India had fairly liberal laws concerning women. Most of the demands of the women’s movement had been met and there seemed few issues left to organize around. Women’s organizations now observed that there was an issue of implementation and consequently there was a pause in the women’s movement.
Some women organizations such as the Banga Mahila Samaj, and the Ladies Theosophical Society functioned at local levels to promote contemporary ideas for women. These organizations deal with issues like women’s education, abolition of social evils like purdah and Child marriage, Hindu law reform, moral and material progress of women, equality of rights and opportunities.
It can be believed that the Indian women’s movement worked for two goals.
•Uplift of women. •Equal rights for both men and women.
Currently, there are many women organizations in India:
•All India Federation of Women Lawyers •All India Women’s Conference •Appan Samachar •Association of Theologically Trained Women of India •Bharatiya Grameen Mahila Sangh •Bharatiya Mahila Bank •Confederation of Women Entrepreneurs Durga Vahini •Friends of Women’s World Banking •Krantikari Adivasi Mahila Sangathan
The major objective of this organization is:
•Strengthening and building new initiatives, networks, forums, etc., for protecting women’s rights •Monitoring the Government of India’s commitments, implementing the Platform for Action with special focus on the eight-point agenda discussed at the Conference of Commitment, CEDAW, the Human Rights, and other United Nations Convention. •Advocacy, lobbying, and campaigning on women-related issues. •Information Dissemination and Documentation. •Solidarity and linkages with other regional and global forums.
Another women organization in India is Swadhina (Self-esteemed Women) which was formed in 1986. It is principally a civil society organization focused on the Empowerment of women and Child Development based on Sustainable Development and Right Lively hood. At Swadhina, it is believed that positive social change has a direct effect on the lives of women and that change is possible only through equal and spontaneous participation of Women. Organization members are active in five states across the country in remote tribal districts of Singbhums in Jharkhand, Purulia, and West Midnapur in West Bengal, Kanya Kumari in Tamil Nadu, Mayurbhanj in Orissa, and East Champaran in Bihar.
Due to the women’s movement, several legislations were passed like the Equal Remuneration Act, Minimum Wage Act, Maternity Benefit Act, etc. to ensure equal status to women in society & more importantly at work. However, illiteracy amongst the major women workforce (87% of women are employed in the unorganized sector), fear of losing employment & lack of awareness of the laws enacted to protect them, make it difficult for women to benefit from them.
Women’s Organisations emerged in India as a result of the spread of education and the establishment of the notion of the new woman. There was an improved level of communication among women which made them aware of the different problems that they faced and their rights and accountabilities in society. This awareness led to the upsurge of women’s organizations that fought for and signified women’s causes
An exclusive feature of the Indian women’s crusade is the fact that early efforts at women’s liberation were set in motion by men. Social reformers such as Raja Ram Mohan Roy, Maharishi Karve, and Swami Dayanand Saraswati challenged the conventional subservience of women, stimulated widow remarriage, and supported female education and impartiality in matters of religion, among other issues. Mahila mandals organized by Hindu reformist organizations such as the Arya Samaj and Brahmo Samaj encouraged women to go out of the boundaries of their homes and interact with other members of society. Pandita Ramabai, who was considered as one of the innovators of the feminist movement, with the help of Justice Ranade established the Arya Mahila Samaj in 1882. She envisioned creating a support network for newly educated women through weekly lectures and lessons at homes, where women could learn and gain confidence through interactions.
Women’s auxiliaries of general reform associations also served as a ground for women to deliberate social issues, express opinions, and share experiences. The Bharata Mahila Parishad of the National Social Conference was the most protruding among such opportunities. Though the National Social Conference was formed at the third meeting of the Indian National Congress in 1887, the Mahila Parishad was launched only in 1905.
These initiatives greatly influenced the social status of women. Early attempts at encouraging women to converse outside their families and local committees thus, stemmed from the broader social reform movement and efforts to upgrade the conditions of women.
The pre‐Independence period saw women’s issues related to the nationalist agenda at various junctures. In this period, a major enhancement of women was in terms of political participation of women, calling for a redefinition of conventional gender roles. Women began openly demonstrating their opposition to foreign control by supporting civil disobedience actions and other forms of protest against the British. Opportunities to organize and participate in agitations gave women much‐needed confidence and a chance to develop their leadership skills. Cutting across communal and religious barriers, women associated themselves with larger problems of society and opposed sectarian issues such as communal electorates. Political awareness among women grew, owing to a general understanding that women’s issues could not be separated from the political environment of the country. During this period, the initial women’s organizations formed within the historical background of the social reform movement and the nationalist movement were as follows.
•The Women’s India Association (WIA). National Council of Women in India (NCWI). •The All India Women’s Conference (AIWC) in 1917, 1925, and 1927 correspondingly. Each of these organizations emphasized the importance of education in women’s progress. •The WIA, created by Margaret Cousins in Madras, worked widely for the social and educational emancipation of women. •Associated with the Theosophical Society, it encouraged non‐sectarian religious activity and did creditable work in promoting literacy, setting up shelters for widows, and providing relief for disaster victims. •Women in Mumbai, Chennai, and Kolkata through networks developed during World War I work, allied their associations together, and created the NCWI in 1925. A national branch of the International Council of Women, its most prominent member was Mehribai Tata, who aggressively campaigned against inert charity and advised men to support female education. •The most important of the women’s organizations of the time was the All India Women’s Conference. Though its initial efforts were directed towards improving female education, its scope later extended to include a host of women’s issues such as women’s franchise, inheritance rights.
The Constitution of India enlisted in 1950 which permitted equal rights to men and women. Rights such as the right to vote, right to education, right to enter into public service, and political offices brought in satisfaction among women’s groups. In this period, there was limited activity in the area of women’s rights. Many women’s organizations such as the National Federation of Indian Women (1954) the Samajwadi Mahila Sabha (1559) were formed to work for supporting the cause of Indian women. Since the country was facing a social, political crisis after British rule, many demands of the women activists were not supported by the Government. But during this period from 1945, the Indian women got an opportunity to participate in confrontational politics.
In post-independent India, the women’s crusade was divided, as the common opponent, foreign rule, was no longer there. Some of the women leaders formally joined the Indian National Congress and took a powerful position as Ministers, Governors, and Ambassadors. Free India’s Constitution gave universal adult franchise and by the mid-fifties, India had fairly liberal laws concerning women. Most of the demands of the women’s movement had been met and there seemed few issues left to organize around. Women’s organizations now observed that there was an issue of implementation and consequently there was a pause in the women’s movement.
Some women organizations such as the Banga Mahila Samaj, and the Ladies Theosophical Society functioned at local levels to promote contemporary ideas for women. These organizations deal with issues like women’s education, abolition of social evils like purdah and Child marriage, Hindu law reform, moral and material progress of women, equality of rights and opportunities.
It can be believed that the Indian women’s movement worked for two goals.
•Uplift of women. •Equal rights for both men and women.
Currently, there are many women organizations in India:
•All India Federation of Women Lawyers •All India Women’s Conference •Appan Samachar •Association of Theologically Trained •Women of India •Bharatiya Grameen Mahila Sangh •Bharatiya Mahila Bank •Confederation of Women Entrepreneurs •Durga Vahini •Friends of Women’s World Banking •Krantikari Adivasi Mahila Sangathan
The major objective of this organization is:
•Strengthening and building new initiatives, networks, forums, etc., for protecting women’s rights •Monitoring the Government of India’s commitments, implementing the Platform for Action with special focus on the eight-point agenda discussed at the Conference of Commitment, CEDAW, the Human Rights, and other United Nations Convention. •Advocacy, lobbying, and campaigning on women-related issues. •Information Dissemination and Documentation. •Solidarity and linkages with other regional and global forums.
Another women organization in India is Swadhina (Self-esteemed Women) which was formed in 1986. It is principally a civil society organization focused on the Empowerment of women and Child Development based on Sustainable Development and Right Lively hood. At Swadhina, it is believed that positive social change has a direct effect on the lives of women and that change is possible only through equal and spontaneous participation of Women. Organization members are active in five states across the country in remote tribal districts of Singbhums in Jharkhand, Purulia, and West Midnapur in West Bengal, Kanya Kumari in Tamil Nadu, Mayurbhanj in Orissa, and East Champaran in Bihar.
Due to the women’s movement, several legislations were passed like the Equal Remuneration Act, Minimum Wage Act, Maternity Benefit Act, etc. to ensure equal status to women in society & more importantly at work. However, illiteracy amongst the major women workforce (87% of women are employed in the unorganized sector), fear of losing employment & lack of awareness of the laws enacted to protect them, make it difficult for women to benefit from them.
The origin of the word ‘karma’ maybe traced back to the Sanskrit root ‘kru’ meaning activity. The ‘karma’ is essential for the attainment of moksha. The basic philosophy of karma relates to the performer of karma, the circumstances under which action is done, the results or reaction of karma and inspirations lasing to karma. The references about karma theory are found in our Upanishads.
The doctrine of Karma is so deeply rooted in Hindu social setup that it is considered the ethical background of Hindu social organization. Every action of human beings enetes some results which affects and influences the course of his future life. This is known as karmaphal. The philosophy of karma establishes a close relationship between karma and soul on one hand and soul and re- birth on the other. As long as the accumulated effect, the good deeds and the bad deeds of a person, does not lead to purification and the karmas of a person are not up to the expectation of Dharma, the soul will continue to take pain and rebirth. The good deeds of the man will get him moksha or nirvana whereas his bad deeds will not enable him to attain moksha.
The doctrine of Karma is based on the following beliefs and assumptions:
Definite Result: Every action has some reactions in one way or the other. Every good action will be rewarded and the bad action will never go unpunished.
Indestructibility: The results of karma can never be destructed. The present life is the result of punishments and rewards of the past life. No one can destroy the effects of action because these are immortal.
Necessity of Rebirth: Man cannot free himself from the consequences of his actions. Such consequences of his karma do not leave him even after his death. It is his past deeds that necessitates him to take birth again and again.
Belief in immortality of self: The doctrine believes that the soul is immortal. The body may decay and turn the soul into ashes, but the soul survives. As destined to face the consequences of his deeds, the self or jiva enters a new body, after the death of the previous one.
Determination of general condition of life: The difference with respect to prosperity and poverty, success and failure, happiness and grief and various amenities of people in the present life are believed to be the results of their good or bad performances in the past.
Supremacy of Karma: The doctrine considers man as the maker of is own destiny. Theory of Karmaphal believes that every karma (action) has its own results (phal). Thus, there is no action which goes without its results.
Karma Vipak: Karma is unlimited. It always moves in circular path. Therefore, it is continuous and never ending. It survives not only after death but even after the death of this universe.
The doctrine is karma is viewed as an important part of Hindu social setup. The doctrine inspires the good actions of the people in form of rewards in this as well as the afterlife. It also gives inspiration to man to attain a moral life and preaches self control.
Mount Kailash is located near Lake Manasarover and Lake Rakshastal, near the Indus River, the headwaters of Asia’s longest river. Sutlej; Brahmaputra; Karnali also known as Ghaghara (a tributary of the Ganges) in India. Mount Kailash is considered to sacred in four religions. Receipts; Buddhism; and Jainism.
SOME INTRESTING FACTS ABOUT KAILASH MANASAROVAR
• Stairway to Heaven: Mount Kailash in Tibet is considered a “stairway to heaven”. According to Hindu mythology, it is the residence of Lord Shiva and Goddess Parvati. Climbing this sacred mountain peak is forbidden, as other religions also considered it sacred. •Sacred to different religions: Mount Kailash is sacred to four religions, including Hinduism, Jainism, Bonn, and Sikhism. Kailash Strange Structure:The strange pyramid shape of Kailash Manasarovar led to the theory that it was an artificial mountain. According to Russian researchers, Kailash is not a mountain because it is too perfect and symmetrical to be considered a natural event. According to scientists, it’s an artificial vacuum pyramid surrounded by hundreds of small pyramids. • Kailash cannot be conquered :Kailash, just 6,656 meters above sea level, is not the highest mountain in the world, but it is still unconquerable. There were several trekker trying to climb Mount Kaikash, but none reached the summit. It is believed that climbing this sacred summit will protect the gods. • Unexpected death of a climber: There are certain points in time when subsequent visits are prohibited. Siberian mountaineers visited once before this point and quickly aged decades earlier. Surprisingly, they died a year later at an old age. Divinity Dwelling: Mt. Kailash is a physical embodiment of Mt. Meru and is believed to have the technical expertise of the superhuman being of God. Earth’s Energy Center: This sacred mountain is considered the center of the universe. It is considered the axis of the universe, the center of the world, and the pillars of the world. It is the place where the earth and the sky meet. • Accelerating Aging Near Mt.Kailash: Scientists believed that the aging process would accelerate here. People who spend nearly 12 hours here have been shown to grow their hair and nails. This is equivalent to two weeks in normal life. • Kailash satellite view: The satellite view of Kailash shows that the shadow of Kailash represents the smile of Lord Shiva. • Kailash Mystery: You can see the Hindu symbol OM (ॐ) from the southern ridge of Kailash. The formation of a huge ice valley and horizontal rocks from the top of the mountain make up this symbol. Headwaters of the Great Rivers: There are four great rivers in Asia that spring from Kailash Manasarobar. Lake Mansarobar are the sources of the Indus, Sutlej, Brahmaputra and Karnali rivers, which form the main left tributaries of the Ganges. • Lakes of Good and Evil: The Kailas Himalayan region has two lakes, Lake Manasarovar and Lake Rakshastal. There are many myths surrounding these two lakes. They also show both the good and the bad of humanity. • Birthplace of Sir Ganesha: Gauri Kund is located near Lake Manasarovar, which is believed to be the birthplace of Lord Ganesha. This is the place where the goddess Parvati surrounded Sir Ganesha with bubbles while taking a bath. Mount Kailash is said to be non-flying area, you cannot fly over Mt. Kailash by helicopter or any other means.
” It’s pointless giving advice to people who will not listen. It only reduces the value of your words. “
Mana Village is located in the Chamoli district of Uttarakhand, at an altitude of 3200 m , on the banks of the Saraswati River, about 5 km from the famous Hindu pilgrimage site Badrinath. This beautiful place is located 26 km from the border between India and Tibet and is the last village of India. According to the 2011 census, the village was home to about 558 households and with population of about 1214 people . Most of the population here belong to Marchhas and Jads or Bhotias. During the winter, the area is covered with snow, so the entire population moves to lower altitudes. Many cafes here tell people that their store is the last cafe on the Indian border. Most of the people here speaks Garhwali Or Hindi languages. If you visit this place, you will notice that the shopkeepers in the area sell their products under the title “Last Village”, such as “The Last Tea and Coffee Corner in India”.
Religious importance of mana village:
The village of Mana is of great religious importance to Hindus as it is associated with the Mahabharata era. Pandavas, the five mythical figures of the epic Mahabharata, is believed to have passed through the village of Mana on his final journey to heaven. There is also a stone bridge called “Bheempul” near the Saraswati River. It is believed to have been created by Bheem, one of the Pandava’s .
How do you get to Mana village? You can reach Mana village easily as it is easily accessible from Rishikesh / Haridwar/Dehradun and situated just 5 km from Badrinath Temple. The nearest train station is located in Haridwar, about 275 km away, and you can reach the village by bus / taxi from outside this station. Mana is just 315 km from Dehradun and there is a regular bus in front of the train station.
Mana attractions :
Neelkanth Peak: At an altitude of 6597 feet above sea level, Neelkanth Peak is one of the region’s main attractions. Also known as the “Queen of Garhwal”, this snow-capped peak rises beautifully above the Badrinath Temple and is a must-see for adventure and trekking lovers.
Tapt Kund: According to Hindu mythology, Tapt Kund is the Sanctuary of the Lord of Agni (Fire). This natural hot spring is thought to have medicinal properties, and it is said that soaking in Tapt Kund water will cure skin diseases.
Vasudhara: This is a scenic waterfall about 9km from Badrinath Temple. According to Legend it is the place where Pandavas stayed for some time during their exile.
Vyas Gufa: As the name implies, Ved Vyas, a famous scholar and author of the epic Mahabharata, lived in this cave while writing the four famous vedas. What makes this cave interesting is a small shrine dedicated to him, which is said to be over 5,000 years old.
Beehma Pul: One of Mana Village’s main attractions is Beehma Pul. Beehma is said to have built this Bheem Pul, a stone bridge to allow his wife Draupadi to cross the Saraswati River on a journey to heaven.
The assassination of former Prime Minister of India Rajiv Gandhi, , occurred on 21 May 1991 as a result of a suicide bombing in Sriperumbudur in Tamil Nadu, India . At least 14 others,we’re killed alongside Rajiv Gandhi in the suicide bombing.
Credit- Outlook India
The assassination was carried out by Thenmozhi Rajaratnam, a member of the Tamil Liberation Tigers (LTTE), a Tamil separatist organization in Sri Lanka, and Dr. Jagjit Singh Chohan of the National Council of Khalistan (NCK) and Gurjant Singh Budhsinghwala of the Khalistan Liberation Force. At that time, India had just finished its involvement in the civil war in Sri Lanka through the Indian Peace Keeping Force. Rajiv Gandhi along with G.K. Moupanal started election campaign in southern state of India. After campaigning in Visakhapatnam, Andhra Pradesh on May 21, his next destination was Sriperumbudur, Tamil Nadu. Approximately two hours after arriving in Madras ,Rajiv Gandhi rode a white ambassador car to Slipelumbudur in a convoy, stopping at several other campaign sites along the way. Arriving at the campaign rally at Sriperumbudur, Rajiv left the car and went up to the podium, where he gave a speech. After the soeech the assassin Danu (Thenmozhi Rajaratnam) approached and greeted him. Then she bent over and touched his leg, and at 10:10 pm, detonated a belt loaded with RDX explosives place under her dress. Gandhi, his assassin and 14 others were killed in a subsequent explosion, and 43 were seriously injured. The assassination was filmed by local photographer Haribab. Haribab’s camera and film were found intact on the scene, but he also died in the blast.
Apart from Rajiv Gandhi, former Prime Minister of India and the suicide bomber Thenmozhi Rajaratnam , several people were killed in the blast on 21 May 1991: Including Pradeep K Gupta (personal security officer of Rajiv Gandhi ), K.S Mohammed Iqbal (police superintendent), Edward Joseph ( police inspector) ,Dharman,Chandra, Ethiraju Muruganand and Rajguru (police constables), Santhani Begum (Mahila Congressn Leader) ,Latha Kannan ( Mahila Congress worker,who was with her daughter Kokilavani ),Kokilavani (ten-year-old daughter of Latha Kannan, who sang a poem to Gandhi immediately before the blast), Munuswamy (former member of the Tamil Nadu Legislative Council) ,Saroja Devi (seventeen-year-old college student), Ravichandran (Black Cat commando). Around forty-three spectator present in the campaign including police sub-inspector Anushiya Daisy were also injured in the explosion.
Credit- India Today
Immediately after the assassination, the Chandrasekhar government handed over the investigation to the CBI on May 22, 1991. Authorities, formed a special research team led by Karthikeyan to determine who is responsible for the assassination. A SIT investigation confirmed the role of the LTTE in assassination and was endorsed by the Supreme Court of India. Judge Millap Chand Jain’s interim report investigated the secret aspects of the assassination and accused DMK of working with the LTTE. The report concluded that the DMK provided the LTTE with shelter and made it easier for rebels to assassinate Rajiv Gandhi. The report also claimed that Jaffna’s LTTE leaders possessed confidential, encrypted messages exchanged between the federal and DMK state governments.Authorities also stated in reports “There is evidence that during this period some of the most important radio messages were exchanged between the LTTE agents stationed in Tamil Nadu and Jaffna. These later deciphered messages are directly related to the assassination of Rajiv Gandhi “. The Congress demanded withdrawal of DMK from the Union Front government, after claiming to have played an important role in Rajiv Gandhi’s death. According to reports Dr. Jagjit Singh Chohan supported the LITTE with logistic and tactical support. His involvement was first revealed in 2016, about 10 years later. Speculation. This was evidence of the Jain Commission’s report and was suspected that the LTTE had contacted Gurjant Singh Budhsinghwala with Jagjit Singh Chohan to plan the plot.
After the investigation on the assassination of former prime minister Rajiv Gandhi ,the court convicted and sentenced the seven persons who were involved in the assassination to life imprisonment. They are currently undergoing life imprisonment in prisons in India. They are: Murugan – A LTTE operative from Sri Lanka, Nalini – Wife of Murugan. Nalini is a citizen of India ,Jayakumar – The brother in law of Robert Pious ,Ravichandran – A Sri Lankan national ,T. Suthenthiraraja – A Sri Lankan national ,Robert Pious – A Sri Lankan national and A. G. Perarivalan – An Indian citizen who was arrested for supplying a 9-volt battery for the explosive device.
Gaura Devi (1925 – 1991) was a social activist and a rural women community leader from Uttarakhand, India who played an important role in the Chipko movement in 1970’s . Gaura Devi was born in 1925 in a village named Lata of Chamoli district in the state of Uttarakhand. She got married at very young age, afer her marraige she moved to a nearby village named Reni by the Alaknanda River. At the age of 22 she was a widow with a child. After her husband death she moved to a new village which was near to the border of Indo-Tibet.
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An environmentalist Sunderlal Bahuguna initially started the Chipko Movement . Gaura Devi became the leader of the Chipko movement in 1974. Gaura Devi was elected to lead the Mahila Mangal Dal (Women’s Welfare Association) in the wake of the Chipko movement. The organization worked towards protecting the forests of the community. On March 25, 1974, she learned from a young girl of the village that a local loggers of the village were logging a tree near the village. People in the village of Reni were told the news that according to government new policy, the government would pay compensation to the people for the land used by the army . Gaura Devi and 27 other women decide to take action against the loggers. She confronted the loggers and demanded that the men shoot her instead of cutting down trees, and she described the forest as “vandevta” (the jungle god) and her maika (mother’s house). Eventually, for the next three or four days Gaura Devi along with other village women’s protect the trees by hugging the trees , despite the insults and intimidation of the armed loggers,she was able to stop the logger’s work . After seeing the bravery of Gaura Devi and other village women’s how they protect the trees who are the important part of thier life other villagers from different villages joined the action with her . After this incident, the Uttar Pradesh government set up a specialized committee to investigate logging issues, and the logging company withdrew its subordinates from Reni. The Commission stated that the Reni Forest is an ecologically sensitive area where trees should not be logged. The Uttar Pradesh government who was in power of that area at that has since banned all logging in areas over 1150 km² for 10 years.
Credit- Medium
Some other important activist who played an important role in Chipko Andolan or Chipko movement along side Gaura Devi were : Suraksha Devi, Sudesha Devi, Bachni Devi and Chandi Bhatt, Virushka Devi and others.
Gaura Devi passed away in July 1991, at the age of 66 in Reni village Chamoli.
Trijuginarayan Temple is a Hindu temple located in the village of Trijuginarayan in the Rudraprayag district, Uttarakhand, India. The ancient temple is dedicated to Lord Vishnu. Its a popular Hindu pilgrimage site because it is attributed to the legend that this is the place where the marriage of Lord Shiva and Goddess Parvati took place and which Lord Vishnu witnessed here. The hallmark of this temple is the eternal fire that burns in front of the temple. It is believed that the fire is burning from the time of Lord Shiva and Goddess Parvati marriage. Therefore, this temple is also known as Akhand Dhuni Temple. The temple courtyard is also the source of water that fills the three nearby sacred bathing ponds (Kund).
It is believed by many historian that Trijuginarayan Temple have been built by Adi Shankaracharya. Adi Shankaracharya is said to have built many temples in Uttarakhand. The shrine has a silver two-foot statue of Vishnu, accompanied by Consort (the goddess of wealth Lakshmi and the goddess of music and learning) Saraswati.The Trijuginarayan Temple is located at an altitude of 1,980 meters (6,500 feet), about 5 km from Sonprayag, the meeting junction of the Mandakini and Songanga rivers. During the three months of winter, the area is covered with snow. Apples and drupes are cultivated in this area for agricultural purposes.
According to Hindu Dharma, the goddess Parvati was the daughter of Himavat or Himavat-personification of the Himalayas. She was the reincarnation of Shiva’s first wife, Sati-who lost her life when her father offended Shiva. Parvati first tried to allure Shiva with her beauty, but failed. In the end, she suffered severe penance in Gaurikund, five kilometers from Trijuginarayan, and won Shiva. Pilgrim visitors to the Trijuginaryan Temple also visit the Gauri Kund Temple dedicated to Parvati, which is also the base camp for trekking to the Kedarnath Temple. According to mythology, Shiva proposed to Parvati in Guptakashi before getting married in the small village of Trijuginarayan . Triwajinarayan is believed to be the capital of Himavat. It was the place where Shiva and Pearlvati married in heaven during Satya Yuga, and was witnessed in front of the eternally burning sacred fire in front of the temple of Havana Kund or Agni Kund. It is said Vishnu appeared at the wedding ceremony of Lord Shiva and Goddess Parvati as a brother of Parvati. Meanwhile, the Lord Brahma served as the priest of marriage which was witnessed by all the wise men of the time. The exact location of the wedding is indicated by a stone called Brahma Sila in front of the temple. The splendor of this place is also recorded in Stala Purana, a scripture unique to the Pilgrimage Center. According to the scripture , pilgrims visiting this temple consider the burning ashes of fire to be holy and carry it with them. The ashes from this fire are also believed to promote the bliss of the couple. There were no witnesses to the incident before the wedding, but it is believed that the gods taken bath from the four kunds: Rudra Kund, Vishnu Kund, and Brahma Kund. The stream of the three Kunds, according to legend, comes from Saraswati Kund, which is derived from the navel of Vishnu. Therefore, these Kund waters are considered a remedy for infertility.
Ravindra Kaushik who served in (R&AW) ,famously known as Black Tiger was born in Sri Ganganagar, Rajasthan on 11 April 1952 in a Brahmin family. Ravindra during his graduation days used to do drama plays and during this time Kaushik displayed his talent at the national level dramatic meet in Lucknow, Uttar Pradesh, which was witnessed by officials from the Research and Analysis Wing. After which he was contacted and offered a job of being an undercover Operative for Research and Analysis Wing in Pakistan.
Credit-The Indian Freed
After agreeing to work for R&AW Kaushik was given extensive training in Delhi for two years. He underwent circumcision so he could pass as a Muslim. He was taught Urdu, given Islamic religious education and acquainted with the topography and other details about Pakistan. Being from Sri Ganganagar, a city near Rajasthan’s border with Punjab, he was well versed in Punjabi, which is widely understood in Punjab and Pakistan as well., India. In 1975, at the age of 23, He was sent to Pakistan. Kaushik was given the cover name “Nabi Ahmed Shakir” and entered Pakistan in 1975. He was successful in getting admission in Karachi University and from where he completed his LLB. He then joined Pakistan Army as a commissioned officer and eventually promoted to the rank of a major. While living in Pakistan under his cover he married a local girl named Amanat, the daughter of a tailor in one of the army units, and with whom he fathered a boy .
From 1979 to 1983, while working as an officer, he passed on valuable information to R&AW which was of great help to India. He was given the title of ‘Black Tiger’ by India’s then home minister late S. B. Chavan.
Credit- Twitter
In September 1983, R&AW sent a low-level operative, Inyat Masih, to get in touch with Kaushik. However, Masih was caught by Joint Counterintelligence Bureau of Pakistan’s ISI and blew Kaushik’s cover. Kaushik was then captured, tortured for two years at an interrogation center in Sialkot. He was given the death sentence in 1985. His sentence was later commuted to a life term by the Supreme Court of Pakistan. He was kept in various jails in various cities, including Sialkot, Kot Lakhpat and in Mianwali jail for 16 years. He managed to secretly send letters to his family in India, which revealed his poor health condition and the trauma faced by him in Pakistani jails.He also adresses his thoughts on his country and department. In one of his letters he wrote: “Kya Bharat jaise bade desh ke liye kurbani dene waalon ko yahi milta hai?” (Is this what people who sacrifice their lives for a big country like India get?” In November 2001, he was caused with pulmonary tuberculosis and heart disease in Central Jail Mianwali in Pakistan. He served for Research and Analysis Wing from 1975 to 1983.
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“Writing about magic is harder than writing about spies because you’re dealing with something that doesn’t really exist.”
NEW EDUCATION POLICY: ° Students are currently undergoing school exams conducted by responsible authorities in grades 3, 5, and 8. ° 10th and 12th grade board exams will continue, but will be redesigned for overall development. ° Mathematical reasoning and scientific temperament coding begins in 6th grade .Vocational training begins at school in sixth grade and includes internships. ° The 10 + 2 structure is replaced by 5 + 3 + 3 + 4. The new system consists of grades 12 and 3 years preschool / Anganwadi. ° Until 5th grade, this policy emphasizes the local / regional / native language as the teaching language. ° In schools and universities, Sanskrit is also included as a student option at all levels and consists of three language formulas. ° Under Graduate is now 3 or 4 years, with multiple degree options eligible for this period, such as a 1 year certificate, 2 years diploma, 3 years degree, 4 years bachelor’s degree in research, etc. ° An Academic Credit Bank (ABC) is created to store, transfer, and award bachelor’s degrees from digital learning achievements earned by students from various universities. ° The curriculum has been reduced to essentials for all subjects. They focus on critical thinking, discovery, inquiry, debate, and education based on analytical and holistic learning methods for education. ° Focus on e-learning so you can reduce your reliance on textbooks Under the new policy, education will receive 6% of GDP, up from 1.7%. This definitely boosts the education system. ° By the end of 2040, all universities should be interdisciplinary institutions with more than 3000 students each. University affiliation will be phased out over the next 15 years.
Credit- iShiksha
Foucus on Regional /Mother Tongue Language: As you know, young children learn new things as soon as they teach in their own language, not in another language they are unfamiliar with. This policy is aware of it, so children will be taught in their native language until the age of 5, but it can change to 8th grade .
Credit- Sarkari Yojana
NEW CURRICULUM STRUCTURE: •) Rebuild the school curriculum and teaching methods into new 5 = 3 + 3 + 4 patterns. •) The new curriculum structure is designed to attract the attention of learners at various developmental stages, such as 3-8 years old, 8-11 years old, 11-14 years old, 14-18 years old. •) Elementary level lasts 5 years: 3 years before school, 1st and 2nd grade. The preparatory stage lasts for 3 years: 3rd, 4th and 5th grade. Middle school or high school lasts 3 years: 6th, 7th and 8th grade. High school or junior high school lasts four years: 9th, 10th, 11th, 12th grade. All of the above levels include Indian and regional traditions, ethical thinking, socio-emotional learning, quantitative and logical thinking, digital literacy, computational thinking, scientific manipulation, language and communication skills.
“Learning starts with failure; the first failure is the beginning of education.”
Havaldar Gajender Singh Bisht was an NSG commando who was martyred in the 2008 Mumbai attack. His bravery received the Ashoka Chakra Award from the President of India on January 26, 2009, on the Anniversary of the Republic of India. He was born on 1 July,1972 in Dehradun, Uttarakhand.
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He persued his education from the Janata Inter College in Naya Gaon.As a student he used to participate in every event organised in the school, sports or cultural activities. But he had a particular interest in boxing. Havaldar Gajendra Singh joined Garhwal Rifles in 1991 and later decided to become part of the 10 Para (Special Forces). Havaldar Gajendra also actively participated in Operation Kargil in 1999. Havaldar Gajendra was a trained commander of the Indian Army Special Forces, but he was commissioned to serve the National Security Guard’s Elite Special Action Group. Gajendra Singh Bisht was a member of the 51st Special Action Group of the National Guard. He was part of a team of NSG Command rushed to the roof of Nariman’s house to neutralize an terrorist inside the building who had at least six hostages.
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According to NSG Secretary Jyoti Krishna Dutt, Bisht led one of the teams entering the building. The team was hit by a violent terrorist attack and returned to fire while trying to contain the situation. Terrorists also threw some grenades at Commando. At this point,Bisht had the opportunity to retire with his team. But he realized they needed to seize this opportunity and went forward with thier mission.Instead of turning his back on the militants, he made the way to other troops instead, despite the grenades being thrown. He suffered multiple gunshot wounds in the process, but moved forward and was eventually injured. This allowed his team to secure a dominant position in the encounter. On the night of November 27, 2008, Havildar Gajender Singh Bisht led his army in an operation to rescue hostages from terrorists at the Nariman House in Mumbai. While securing the Nariman House during Operation Black Tornado, Bisht got fatally injured at Jewish center attack and died.
Ahilya Bai was born write to Mankoji Shinde and Sushila Shinde in the village of Chaundi (now Ahmednagar district) in Maharashtra, and was born in the Marathi Hindu family. His father, Mankoji Shinde, a descendant of the magnificent Dhangar family, served as a patil. At that time, the woman were not allowed to attend school , but her father taught her how to read and write.
According to one legend, Ahiliya once stopped by Chaundi on her way to Pune, where Bajirao I, commander of the Maratha army, and Marhar Rao Holker, the ruler of Malwa, saw eight-year-old Ahilya in a temple worship service. Impressed by her devotion and her personality, Marhar, on the advice of Peshwa, married Ahilya and his son Khande Rao. She married Khande Rao in 1733. Ahilya accompanied Khande Rao on many campaigns. Throughout her marriage, she was raised by her mother-in-law, Gautama Bai. Gautama Bai is believed to have played an important role in bringing out the values that she had planted in Ahiliya. She trained them in administration, accounting, politics, etc. and finally delivered their Khasgi Jagir in 1759.
In 1754, Candelao, along with his father Marharla O’Holker, besieged Fort Kumar in Jatrajas Rajimar in Bharatpur at the request of Imadulmark and General Mirbakshi of Mugar Emperor Ahmadsha Bahadur. Suraj Mal supported Emperor Mugar’s rebellious Wajir Safdar Jang. Khande Rao was inspecting his army with an open litter when a shell fired by the Jat army during the battle hit him and died. After the death of her husband, Ahilya Bye was prevented from playing sati by her father-in-law. After the death of her husband, she received military training by Malhar Rao Holker. After the death of Khande Rao.Ahilya Bai gave up all the desires of life and decided to perform a sati to accompany her husband’s funeral cremation. Her people urged her not to commit sati, but she said her husband promised to accompany her for the rest of her life, and now he walked in the middle of her. Finally, when she decided to play Sati and did not forgive her, it was her father-in-law, Malhar Rao, who made a fervent emotional plea to stop her from doing suicide. .
Credit- Wiki
Marhar Rao Holker died in 1766, twelve years after his son Khande Rao died. Male Rao,the grandson of Marhar Rao and the only son of Khande Rao became the ruler of Indole under the rule of Ahilya Bai in 1766, but he also died within a few months in April 1767.
Ahiliya Bai died on August 13, 1795, at the age of 70. The reign of the modern woman Ahiliya Bai is remembered as a golden age in the history of the Maratha Empire. Ahiliya Bai was taken over by her nephew Tucozy Rao Holker, her commander-in-chief. He immediately abandoned the throne in 1797 in support of his son Kashi Rao Holker.
Ahiliya Bai was a great pioneer and builder of Hindu temples and built hundreds of temples and Dharmashala throughout India. Especially well known for the refurbishment and re-dedication of some of the most sacred sites of Hindu pilgrimages that were desecrated and destroyed by Emperor Aurangzeb in the last century.
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