Vallipuram Vasanthan (1966-1987) was a Sri Lankan militant. He is known for being a member of a group called the Liberation Tigers of Tamil Eelam (LTTE), which was a militant organization in Sri Lanka. He was the first person in the LTTE to become a suicide attacker, known as a ‘Black Tiger.’

Wiki/Biography

Captain Miller was born as Vallipuram Vasanthan Christopher on Saturday, 1 January 1966 (age 21 years; at the time of death) in Thunnalai, Sri Lanka. His zodiac sign is Capricorn. After completing his school education, he went to Hartley College in Point Pedro, Sri Lanka, to pursue his higher studies. ^[1]Hartley College

Physical Appearance

Hair Colour: Black

Eye Colour: Black

Family

Parents & Siblings

His father was a bank manager, and his mother’s name is Kamalathevi Vallipuram. He has two siblings.

A picture of Captain Miller’s mother

Wife

Captain Miller was unmarried.

‘Tensions in Sri Lanka’

Miller grew up in a time when there was a lot of tension between two groups in Sri Lanka – the Tamils and the Sinhalese. This tension increased after Sri Lanka gained independence from Britain in 1948. The government’s decision to make Sinhalese the official language was seen as a challenge to Tamil speakers. In 1977, there were conflicts near Miller’s home because some vehicles in Sinhalese-majority areas had the slogan “Kill the Tamils and save the Motherland” painted on them. This increased the tensions between the Tamils and the Sinhalese. On 23 July 1983, the circumstances took a tragic turn, when Tamil rebels attacked an army team, killing 13 soldiers. This event sparked violent retaliation, resulting in hundreds of deaths, especially in the capital city, Colombo. Many Tamils had to flee, and widespread fires left over ten thousand people homeless.

A picture of the July 1983 attacks in Sri Lanka

Another picture of the July 1983 attacks in Sri Lanka

‘LTTE & Miller’s Heroic Sacrifice’

After the riots, Miller felt upset and joined the Tamil Tigers in 1984. In Jaffna, he saw the terrible effects of violence, and it made him even more determined. The Tigers, dealing with a strong Sri Lankan military, decided to use guerrilla-style attacks. Miller and others volunteered to lead these attacks, and the Tigers chose him for the mission. Some media news revealed that the attack was like the ones in Lebanon, but a Tiger official, Tamilselvan, said it was not true. On the night of 5 July 1987, Sri Lankan Armed Forces involved in “Operation Liberation” were staying at a temporary camp in Nelliady Central College, as they were aiming to recapture Jaffna’s Vadamaratchi sector from LTTE. Tiger guerrillas were attacked by the Sri Lankan Armed Forces while using mortars, rocket-propelled grenades, and small arms fire. Meanwhile, Black Tiger “Captain Miller” drove a truck full of explosives into the building, causing a big explosion. He died, and 18 soldiers were killed, with 22 wounded.

A rare picture of Captain Miller

‘Miller’s Legacy Story’

After he passed away, Miller was given the higher rank of captain. He became a respected figure in the LTTE, and his face was put on the Black Tigers’ symbol, which was the LTTE’s suicide squad. The 5th of July became “Black Tigers Day,” a day for Tamils worldwide to remember all the Black Tiger martyrs. A shrine with a golden statue of Miller was built at Nelliady Madhya Maha Vidyalayam.

Statue of Captain Miller in Nelliyadi, Jaffna

In 1996, after the Sri Lankan military took control of the Vadamarachchi region, they destroyed Miller’s shrine, but locals saved and hid his statue. In 2002, during the Cease Fire Agreement mediated by Norway, the statue and a new memorial plaque were re-established. Every year, the LTTE observes “Black Tiger Week” for a whole week to remember “Captain Millar’s” death and honour other Black Tiger cadres who died in action.

A Sri Lankan soldier praying in front of Captain Miller’s picture

On the anniversary of Miller’s attack, known as “Black Tiger Day” in Tamil areas, people gather in Nelliady and other places to pay tribute to suicide bombers. In Nelliady’s memorial garden, there is a portrayal of Miller ready for action, wearing a beret, with a holstered gun, and combat boots. In 2006, armed men, believed to be Sri Lankan soldiers, destroyed his statue.

The damaged statue of Captain Miller in 2006

On 4 July 2010, the Sri Lankan military destroyed other memorial stones, including the graves of all LTTE members.

A picture of Captain Miller’s death memorial in Vadamaradchi

Death

On 5 July 1987, Captain Miller died in a fire explosion in Nelliady, Sri Lanka. ^[2]Zee News

Facts/Trivia

• According to his mother, in 1984, Miller did not tell his plans to her when he visited her a week before the attack, and she felt like he might be saying goodbye.

• Miller’s thoughts on the night of the attack were unknown, but the impact of the attack on the military base in Nelliady stayed in people’s minds for almost two decades. A video captured the incident, even though Miller had already passed away.
  

  A rare picture of Captain Miller

• Captain Miller’s mother once shared in a media interview that she gained a lot of respect as Miller’s mother wherever she went. She said,
  

  Whenever I go anywhere, to any country, people will say Miller’s mother is coming. And I get a proud feeling. I get a feeling of due respect as Miller’s mother.”

  

  Captain Miller’s mother while unveiling his picture at a ceremony

• In January 2024, a film titled “Captain Miller” was released. The film was based on Captain Miller’s life and starred Dhanush, Sundeep Kishan, Kaali Venkat, and Priyanka Mohan as the main characters.
  

  The poster of the film Captain Miller (2024)

Jyotsna

Hari Singh Nalwa (1791–1837) is a prominent figure in Sikh history, who served as the Commander-in-chief of the Sikh Khalsa Fauj, the army of the Sikh Empire from 1804 to 1837. He gained recognition for his role in the conquests of Kasur, Sialkot, Attock, Multan, Kashmir, Peshawar, and Jamrud. Hari Singh Nalwa expanded the boundaries of the Sikh Empire by pushing its borders all the way from the Indus River to the entrance of the Khyber Pass. He also served as the Governor of Kashmir, Peshawar, and Hazara. He set up a mint on behalf of the Sikh Empire to simplify revenue collection in Kashmir and Peshawar.

Wiki/Biography

Hari Singh Nalwa was born on Friday, 29 April 1791 (age 46 years; at the time of death) in Gujranwala, Shukarchakia Misl in the Majha region of Punjab. He was seven when his father passed away. At 12, he started handling his father’s property and started learning horse riding.

Family

According to various historians, Hari Singh Nalwa belonged to a Khatri family from the Uppal clan, hailing from Majitha town near Amritsar.

Parents & Siblings

His father, Gurdial Singh Uppal, died in 1798. Thereafter, Hari Singh was raised by his mother, Dharam Kaur.

Wife & Children

Hari Singh had two wives, Raj Kaur (from Rawalpindi) and Desan Kaur. Having two wives was customary at that time. He had four sons and two daughters.

Religion

Hari Singh Nalwa followed Sikhism and took Amrit Sanchar at the age of ten.

Military Career

Hari Singh Nalwa became associated with Ranjit Singh, the first Maharaja of the Sikh Empire, at the age of fourteen when his mother sent him to the Maharaja’s court to resolve a property dispute. There, Nalwa revealed that his father and grandfather used to serve under Maha Singh and Charat Singh, Maharaja Ranjit Singh’s ancestors. He also demonstrated his skills as a horseman and musketeer. Ranjit Singh made a decision in Nalwa’s favour because of his background and aptitude and also offered him a position at the court as a personal attendant. Around 1804, a tiger attacked Nalwa during a hunt and also killed his horse. Although his fellow hunters tried to help him, he refused their offers and allegedly killed the tiger by himself using a dagger. The incident earned him the name “Baghmar,” which translates to Tiger-killer. In the same year, Nalwa was commissioned as Sardar in Maharaja Ranjit Singh’s army, where he commanded 800 horses and footmen.

Battle of Kasur (1807)

Hari Singh’s first significant participation in the Sikh conquest happened in 1807 when he took charge of an independent contingent at the capture of Kasur. Kasur had long been a troublesome place and was close to Ranjit Singh’s capital, Lahore. Kasur was captured on the fourth attempt. The attack was led by Maharaja Ranjit Singh and Jodh Singh Ramgarhia. Hari Singh showed great bravery and skill during the campaign, earning him a “Jagir” as a reward for his services.

Siege of Multan (1807)

Ranjit Singh attacked Multan 7 times. Hari Singh Nalwa fought in 5 of them. Ranjit Singh’s strategy was not to defeat his enemies all at once, as he wanted to avoid excessive bloodshed and preferred weakening them for easier conquest. While marching towards Multan, they took control of Dilalpur and Jhang. The Sikhs surrounded the Multan Fort, but peace was achieved with the assistance of Fateh Singh Kaliawalia. The Maharaja lifted the siege with a lot of money.

Battle of Sialkot (1807)

Ranjit Singh chose Hari Singh Nalwa to capture Sialkot from its ruler, Jiwan Singh. This marked Nalwa’s first battle where he had an independent command. The two armies fought for a couple of days, and in the end, seventeen-year-old Hari Singh won the battle. Nalwa led the army to success and hoisted the Sikh Flag atop the fort.

Battle of Jammu (1808)

After capturing Sialkot in 1808, the Sikhs, led by Hari Singh Nalwa, invaded Jammu. Ranjit Singh instructed Nalwa to take control of the nearby regions of Jammu. With the help of a Sikh named Hukam Singh Chimni, they successfully conquered the city.

Siege of Multan (1810)

In 1810, Hari Singh Nalwa again laid siege to Multan. Ranjit Singh had told Muzaffar Khan to pay tribute, but Muzaffar Khan refused. Therefore, the Sikhs besieged Multan once more. During the battle, Hari Singh Nalwa got seriously wounded while climbing the fort because someone threw a firepot at him. Muzaffar Khan asked the British for help, but he couldn’t secure an alliance with them and had to surrender after a two-month-long siege. Thereafter, Muzaffar Khan paid a tribute of 180,000 rupees and 20 horses to the Sikhs.

Battle of Attock (1813)

The fort of Attock was an important place for all armies which crossed the Indus River as they would restock supplies there. In the early 19th century, Afghans chosen by the Kingdom of Kabul controlled this fort, along with most of the land in this area. In 1813, Maharaja Ranjit Singh’s general Dewan Mokham Chand led the Sikhs at the Battle of Attock and won it. The battle was fought on the banks of the Indus against Wazir Fatteh Khan and his brother Dost Mohammad Khan, representing Shah Mahmud of Kabul. Apart from Hari Singh Nalwa, others like Hukam Singh Attariwala, Shyamu Singh, Khalsa Fateh Singh Ahluwalia, and Behmam Singh Malliawala were actively involved in this battle. When Attock was conquered, the nearby areas of Hazara-i-Karlugh and Gandhgarh became subjects of the Sikhs. In 1815, Sherbaz Khan of Gandhgarh challenged Hari Singh Nalwa’s authority and was defeated.

Campaign in Kashmir

After the Battle of Attock, the Sikhs tried to capture Kashmir. Maharaja Ranjit Singh led the army, camping at Rajauri. Dewan Mokham Chand’s grandson Ram Dayal led the troops towards Srinagar. Jamadar Khushal Singh led the front, while Hari Singh Nalwa and Nihal Singh Attariwala were at the back. Problems like lack of food, delayed reinforcements, bad weather, and betrayal by allies forced the Sikhs to retreat. In the following years, they focused on suppressing Muslim leaders in the Kashmir region as they moved towards the Srinagar Valley. In 1815–16, Hari Singh Nalwa attacked and destroyed the stronghold of the traitorous Rajauri chief.

A painting of Hari Singh Nalwa seated on an elephant

Conquest of Mahmudkot (1816)

To conquer the heavily fortified Mankera, Maharaja Ranjit Singh planned to approach it from its southern extremity. After the Baisakhi festival in 1816, Misr Diwan Chand, Illahi Bakhsh, Fateh Singh Ahluwalia, Nihal Singh Attariwala, and Hari Singh Nalwa, along with seven paltans and heavy artillery headed towards Mahmudkot. When news of the successful conquest reached Maharaja Ranjit Singh, he celebrated by firing cannons. Two years later, while on their way to Multan, the Sikhs also seized the forts of Khangarh and Muzzaffargarh.

Battle of Multan (1818)

In 1818, after Ranjit Singh had already taken much of Muzaffar Khan’s resources in previous expeditions, he ordered the Sikhs to march to Multan again. A 15,000-strong Sikh force faced off against 40,000 Afghans, and another 10,000 Sikhs under Dhena Singh joined later. Muzaffar Khan bravely challenged the Sikhs but was shot down along with five of his sons. Hari Singh Nalwa played a significant role in capturing the citadel, and the famous Zamzama cannon was badly damaged. It took six attempts, but the Sikhs finally seized the city. In the siege, 1,900 Sikhs were killed, and 4,000 were wounded, while the Afghans had 12,000 men killed.

Making Peshawar a tributary (1818)

In August 1818, when Shah Mahmud’s son, Shah Kamran, killed their Barakzai Vazir Fateh Khan, the Sikhs used the chaos to their advantage. Their army crossed the Indus River and entered Peshawar, which was the summer capital of the Kingdom of Kabul (modern-day Afghanistan), for the first time. After this, Hari Singh Nalwa was sent to Peshawar to ensure that the Sikhs maintained control and influence in the region.

Mitha Tiwana

Afterwards, Dewan Mokham Chand stationed Hari Singh Nalwa at the outskirts of Mitha Tiwana on Maharaja’s instructions. Hari Singh Nalwa accomplished notable achievements there, following which he was given the jagir of Mitha Tiwana.

Capture of Kashmir

In 1819, Maharaja Ranjit Singh received a request to annex Kashmir from the Durrani Empire as Afghan rule was very unpopular among the people of Kashmir. Ranjit Singh sent an expeditionary force, dividing it into three columns. Misr Diwan Chand led the advance force with heavy artillery, Kharak Singh and Hari Singh Nalwa followed, and Ranjit Singh commanded the rear guard. The expedition successfully marched through Bhimber, Rajouri, and faced resistance in Rajauri. Hari Singh Nalwa took command of a force, defeated the rebel army, and accepted their unconditional surrender. The Sikh forces encountered further opposition but eventually made their way into Srinagar on 15 July 1819.

Battle of Pakhli (1819)

After capturing Kashmir, tribute was due from Pakhli, Damtaur and Darband. Hari Singh Nalwa, along with his companions, was appointed to collect the tribute. As they marched through Pakhli to request the tribute, it resulted in a conflict, and the Sikhs ultimately secured it after a battle.

Battle of Mangal (1821)

The Maharaja called for Nalwa to fulfil his tax obligation. Leading a force of 7,000 foot soldiers, Nalwa marched through Pakhli and Muzaffarabad. While passing through Mangal in the Khyber Pakhtunkhwa Province, Nalwa encountered a large tribal force of 25,000 to 30,000 troops led by Bostan Khan and Mohammad Khan Tarain. Despite being heavily outnumbered, Nalwa and his Sikhs skillfully defeated the Afghans, securing a well-deserved victory.

Battle of Mankera (1822)

The Sindh Sagar Doab, primarily governed from Mankera and Mitha Tiwana, was under the influence of Nawab Hafiz Ahmed Khan, a relative of the Durranis. Apart from Mankera, he controlled a vast area with 12 forts. As Afghan rule weakened in Kabul, governors of Attock, Mankera, Mitha Tiwana, and Khushab declared independence. In 1821, during Dussehra celebrations at Shahdera, Ranjit Singh focused on the region. Hari Singh, who was then serving as the Governor of Kashmir, was the most familiar with the territory. He was urgently called to join the Lahore Army heading towards the Indus River. After crossing the Jehlum, Hari Singh Nalwa, with his Kashmir platoons, joined the forces at Mitha Tiwana. Offensive operations began in early November. Before Nawab Hafiz Ahmed, his predecessor Nawab Mohammed Khan had established a protective ring around Mankera with 12 forts including Haidrabad, Maujgarh, Fatehpur, Pipal, Darya Khan, Khanpur, Jhandawala, Kalor, Dulewala, Bhakkar, Dingana, and Chaubara. The Sikh army took control of these forts, leaving Mankera as the only place yet to be conquered. Some years earlier, the Nawab of Mankera had actively participated in reducing Mitha Tiwana. Now, the Tiwanas, who were followers of Hari Singh Nalwa, were keen to reciprocate the favour to the Nawab. The attacking force, divided into three parts, entered Mankera territory through different routes, capturing various places along the way. The three columns rejoined near Mankera town, and the siege of Mankera began. Nalwa’s force positioned itself to the west of the fort. The Nawab was allowed to go to Dera Ismail Khan, granted to him as a jagir, and his descendants held the area until 1836.

Battle of Nowshera (Naushehra) (1823)

In 1818, the Sikhs entered Peshawar for the first time, collecting tribute without occupying the territory. Yar Mohammed, the Barakzai governor, complied with the Sikhs’ demands. However, his half-brother Azim Khan from Kabul disapproved and marched with a large force to defend Afghan honour. Hari Singh Nalwa led the Sikhs, crossing the Indus at Attock. They encountered the Afghan army near Nowshera, with Hari Singh focusing on capturing Yusafzai stronghold Jehangira and Khattak territory Akora Khattak. After overcoming resistance, Hari Singh established control over Jehangira. Ranjit Singh joined the battle, crossing the Landai River. The Afghan Barakzais observed from across the river but couldn’t cross it. Eventually, the Afghan forces withdrew towards Jalalabad.

Battle of Sirikot (1824)

Sirikot, located less than ten miles northwest of Haripur, strategically sat at the top of the northeast end of the Gandhgarh Range. This Mashwani village served as a secure haven for rebellious chiefs in the region. Hari Singh Nalwa headed towards Sirikot before the rains of 1824. The expedition took about six months to yield conclusive results, during which Nalwa almost lost his life. In the winter of 1824, Ranjit Singh planned a military campaign towards Peshawar and Kabul. Hari Singh informed Ranjit Singh of overwhelming odds, one Sikh against ten Afghans. Ranjit Singh marched from Wazirabad to Rohtas, then Rawalpindi, and via Sarai Kala reached Sirikot. Upon hearing of the approaching Sikh army, the Afghans withdrew.

Hari Singh Nalwa leading his army into Jamrud, by Jarnail Singh, early 20th century

Battle of Saidu (1827)

Sayyid Ahmad emerged as the savior of the Yusafzais, who despite being a ‘Hindki’ was accepted as a leader by them. In response to the Yusafzai rebellion, Budh Singh Sandhanwalia, with 4,000 horsemen, was sent by Maharaja Ranjit Singh to assist in suppressing it and then proceed to Peshawar to collect tribute from Yar Mohammed Khan Barakzai. Budh Singh learned about Sayyid Ahmad after crossing the Indus and camping near Khairabad. Ranjit Singh was still on the sickbed when the news of the Sayyid’s arrival reached him. Consequently, Ranjit Singh mobilized his forces and sent them to the frontier. The Barakzais in Peshawar, despite professing allegiance to the Sikhs, were collaborating with other Afghans. The Sayyid marched from Peshawar towards Nowshera, and Budh Singh sought clarification of his intentions, to which the Sayyid replied that he wished to first take the fort of Attock and then engage Budh Singh in battle. In the battle, Hari Singh Nalwa guarded the Attock fort to stop Sayyid and his forces from crossing the river until reinforcements from Lahore came. The battle took place on 14 Phagun (23 February) 1827. After about two hours of cannon fire, the Sikhs charged, defeated their opponents, and chased them for six miles, capturing their guns, swivels, and camp equipment.

Capture of Peshawar (1834)

After the Durrani Empire fell apart, Afghanistan was divided into many states, and almost every city became self-governing or independent. Maharaja Ranjit Singh sent General Hari Singh Nalwa and his deputy commander, Mahan Singh Mirpuri, to capture Peshawar. After a short battle, Hari Singh Nalwa successfully took control of the city. Subsequently, Maharaja Ranjit Singh appointed Hari Singh Nalwa as the governor of the city.

Dost Mohammad Khan withdraws (1835)

Hari Singh Nalwa served as the governor of Peshawar when Dost Mohammed challenged the Sikhs. In 1834, after Dost Mohammed’s victory in Kandahar, he declared himself king and set out to take Peshawar from the Sikhs. Ranjit Singh instructed his generals to engage in negotiations and win over Sultan Mohammed Khan without entering a full-scale battle until his arrival. Clashes started in December 1834, with Akbar Khan defeating Hari Singh Nalwa in one engagement, resulting in around 150 Sikh casualties. Ranjit Singh chose negotiation over direct confrontation, sending diplomats to Dost Mohammad Khan’s camp, including Josiah Harlan and Faqir Aziz, who sowed discord among Dost Mohammad’s supporters. Sultan Mohammad Khan, a key supporter, defected to the Sikh camp with over 10,000 men, causing turmoil in the Afghan camp. Simultaneously, the Sikh army, led by Hari Singh Nalwa and other commanders, approached Dost Mohammad Khan’s centre and right side. The French division under Jean-François Allard and others marched towards the left flank of Dost Mohammad Khan’s army. Despite rejecting a truce, Dost Mohammad Khan withdrew at night, believing he was surrounded and facing ominous signs, taking all ammunition and guns with him.

Hari Singh Nalwa inspecting a guard of honour, by Brij Lal, early 20th century

Battle of Michni

Once, while hunting near Michni with 100 horsemen, Hari Singh Nalwa heard complaints from Hindus about Dela Khan stealing a woman. After learning about the Khan’s atrocities, Nalwa decided to help the Hindus. In a night attack with his 100 men, Nalwa faced a much larger force of 5,000 under Dela Khan. In one account, Dela Khan was slain, and his son later attacked with the remaining army, also perishing. Another version suggests that Khan apologized, and offered to return the bride, but faced punishment. The bride, Bibi Harsharan Kaur, later played a significant role during Hari Singh Nalwa’s martyrdom.

Panjtaar defeated (1836)

The Khyberis were defeated, and this sent shock waves through the Afghans. Hari Singh Nalwa and Kanwar Sher Singh then went to the Yusafzai strongholds, which were to the northeast of Peshawar. These places hadn’t paid tribute for three years. The Sikhs fought and beat the Yusafzais, and their leader, Fateh Khan of Panjtar, lost his territory. About 15,000 people ran away from the Sikhs, and many were killed, while the rest went to the hills for safety. After destroying Panjtar, Hari Singh went back to Peshawar and collected all the unpaid taxes. Fateh Khan had to agree to pay tribute, and only then Panjtar was returned to him.

Battle of Jamrud (1837)

In March 1837, the Maharaja’s grandson, Nau Nihal Singh, was getting married. Troops were gathered for a show of strength at the wedding, attended by the British Commander-in-chief. Dost Mohammed Khan, invited to the celebration, ordered his forces to march towards Jamrud, aiming to display strength and capture forts. Though Hari Singh Nalwa was supposed to be in Amritsar, he was actually in Peshawar, possibly due to illness, according to some accounts. Dost Mohammed’s forces surrounded the fortress of Jamrud, where Hari Singh’s lieutenant, Mahan Singh, held limited supplies with 600 men. Hari Singh rushed to the rescue, despite being outnumbered. His presence caused panic among the Afghan forces, and in the ensuing conflict, Hari Singh was severely wounded. Before his death, he instructed his lieutenant to keep his death a secret until reinforcements arrived. The Afghans, unaware of Hari Singh’s death, waited for over a week. Upon confirmation, they withdrew after seeing Nalwa’s body displayed outside the fort. Hari Singh Nalwa had not only defended Jamrud and Peshawar but also prevented the Afghans from ravaging the northwest frontier. The loss of Hari Singh Nalwa was significant, marking the end of Sikh conquests in that direction. The Khyber Pass remained the Sikh frontier until the British annexation of the Punjab. Despite this defeat, victories over the Afghans were celebrated by Ranjit Singh, who ordered a costly shawl from Kashmir depicting scenes of these battles. After Hari Singh Nalwa’s death, further conquests in that region ceased.

Administrative Career

Hari Singh’s administrative rule covered one-third of the Sikh Empire. He served as the governor of Kashmir from 1820 to 1821 and Greater Hazara from 1822 to 1837. He was twice appointed the Governor of Peshawar (1834-1835 and 1836- his death). He worked closely with the 2nd in command of the Khalsa Army, the Sikh Brahmin ‘Raja Mahan Singh Mirpuri’ on many affairs related to administration. In his private capacity, Hari Singh Nalwa had the responsibility of managing his extensive jagir, which covered various parts of the kingdom. The regions under his control later became part of the British Districts, including Peshawar, Hazara (Pakhli, Damtaur, Haripur, Darband, Gandhgarh, Dhund, Karral, and Khanpur), Attock (Chhachch, Hassan Abdal), Jehlum (Pindi Gheb, Katas), Mianwali (Kachhi), Shahpur (Warcha, Mitha Tiwana, and Nurpur), Dera Ismail Khan (Bannu, Tank, and Kundi), Rawalpindi (Rawalpindi, Kallar), and Gujranwala. In 1832, as per William Bentinck’s specific request, the Maharajah proposed a fixed table of duties for all his territories. Sardar Hari Singh Nalwa was one of the three individuals appointed to establish these duties from Attock (on the Indus) to Filor (on the Satluj).

Diplomatic Mission

In 1831, Hari Singh Nalwa was assigned to lead a diplomatic mission to meet Lord William Bentinck, the Governor-General of British India. Shortly after, the Ropar Meeting took place between Maharaja Ranjit Singh and the leader of British India. The Maharaja saw this as an opportunity to officially recognize his son, Kharak Singh, as the heir-apparent. However, Hari Singh Nalwa had serious concerns about this proposal. The British aimed to convince Ranjit Singh to allow trade access to the Indus.

Death

Hari Singh Nalwa Sahib sustained severe wounds while battling the forces of Dost Mohammad Khan of Afghanistan. He succumbed to his injuries and was cremated in the Jamrud Fort located at the entrance of the Khyber Pass in Khyber Pakhtunkhwa. The Afghan chronicle Siraj al-Tawarikh claims he was killed in a duel with Wazir Akbar Khan. Historian Hari Ram Gupta suggests that Hari Singh, leading his men, was hit by two bullets at the front and later passed away after being taken inside the fort. In 1892, Babu Gajju Mall Kapur, a Hindu resident of Peshawar, honoured his memory by constructing a memorial in the fort.

Legacy

Nalwa was also a builder, credited with around 56 structures like forts, towers, gurdwaras, and more. In 1822, he built the planned town of Haripur, the first in the region with an excellent water system. His robust Harkishengarh fort in a mountain valley had four gates, surrounded by a wall four yards thick and 16 yards high. Nalwa’s presence made Haripur feel secure, and by 1835–6, the town was thriving. Many Khatris migrated there, establishing a successful trade. The town, tehsil, and district of Haripur in Hazara, North-West Frontier Province, were named after him. Nalwa boosted the prosperity of Gujranwala, a land granted to him around 1799 as a jagir, which he held until his death in 1837. He constructed major Sikh forts in the trans-Indus region of Khyber Pakhtunkhwa, including Jehangira and Nowshera on the banks of the river Kabul. Sumergarh (Bala Hisar Fort in Peshawar) was also built, along with laying the foundation for Fatehgarh at Jamrud (Jamrud Fort). He strengthened Akbar’s Attock fort by adding high bastions to each gate and constructed the fort of Uri in Kashmir. A religious, Nalwa constructed Gurdwara Panja Sahib in Hassan Abdal to commemorate Guru Nanak’s journey through the region. He donated the gold needed for the dome of the Akal Takht in the Harmandir Sahib complex in Amritsar. After Nalwa’s death, his sons Jawahir Singh Nalwa and Arjan Singh Nalwa fought against the British to defend the sovereignty of the Kingdom of the Sikhs, with Jawahir Singh noted for his defence in the Battle of Chillianwala. Abhinav Bindra, India’s first individual Olympic Gold Medalist, is Nalwa’s 5th generation direct descendant.

Facts

• Dr. Vanit Nalwa, the seventh-generation descendant of Hari Singh, shared interesting details during her presentation of the book “Hari Singh Nalwa: Champion of the Khalsaji (1791-1837)” at the National Archives of India in Delhi. She mentioned that Hari Singh Nalwa acquired his surname when Maharaja Ranjit Singh, impressed by the warrior’s childhood bravery, exclaimed, “wah mere Raja Nal, wah,” drawing a comparison with King Nal from the Mahabharat.

• Vanit Nalwa also mentioned that some historians proposed that the name “Nalwa” didn’t necessarily mean “tiger killer,” as commonly believed. Instead, it originated from Maharaja Ranjit Singh’s words of admiration when he learned that young Hari Singh had courageously slain a tiger on his own. The author also pointed out that the connection between a tiger and King Nal, who saved his father as a child, is found in the oral epic “Dhola,” sung in Jat villages of the Braj region in western UP and eastern Rajasthan until the late 19th century.

• On 30 April 2013, Kapil Sibal, the Indian Minister of Communications, issued a special postage stamp in honour of Hari Singh.

• Punjabi singer Sidhu Moose Wala made a song about Hari Singh Nalwa called “Vaar.” It was released on 8 November 2022, to celebrate the 553rd birthday of Guru Nanak Dev Ji. This song was Sidhu’s second release after his passing, and it quickly gained popularity with 1.5 million views on YouTube in the first 30 minutes.

• In September 2023, a picture of Hari Singh Nalwa was printed on the official sweaters of the Dallas Cowboys football team. This was done as part of the “Carpe Omnia” theme for the upcoming sports season, which means “seize everything.”

Tamanpreet

Wiki/Biography

Arjan Singh Nalwa, also spelt as Arjan Singh Nalva, was born in Kaunke village near Jagroan (present-day Ludhiana), Punjab. Arjan’s family originally hailed from Majitha, near Amritsar, Punjab.

Family

Parents & Siblings

Arjan Singh Nalwa’s father, Hari Singh Nalwa, was the Commander-in-chief of the Sikh Khalsa Fauj, the army of the Sikh Empire, in the 18th century. Hari Singh was called Baagh Maar for bravely defeating a tiger with a dagger. His father played a key role in the conquests of Kasur, Sialkot, Attock, Multan, Kashmir, Peshawar and Jamrud. Hari Singh got married twice, firstly to Raj Kaur and later to Desan Kaur. Arjan Singh Nalwa had three brothers and two sisters. Two of his elder brothers’ names are Jawahir Singh Nalwa and Gurdit Singhji. His sisters’ names are Chand Kaur and Nand Kaur.

Arjan Singh Nalwa’s father Hari Singh Nalwa

Wife & Children

He was married.

Other Relatives

His grandfather, Gurdial Singh Uppal, demonstrated his skills as a horseman and musketeer under Maha Singh and Charat Singh, the ancestors of Maharaja Ranjit Singh. His grandmother’s name was Dharam Kaur. Arjan Singh Nalwa’s grandson Narain Singh was honoured by the British with the Title of Sardar Bahadur. Narain died in March 1934.

Religion

Arjan Singh Nalwa belonged to a Sikh family. Apparently, Arjan’s father, Hari Singh Nalwa, was born into an Uppal Khatri family in Gujranwala, Punjab. In 1801, at age ten, Hari Singh took Amrit Sanskar and was baptized as a Sikh. ^[1]Discover Sikhism

War For The Sikh Empire Against The Mughals

After the death of his father, Hari Singh Nalwa, Arjan Singh Nalwa and his brother Jawahir Singh Nalwa fought against the Mughals to safeguard the sovereignty of the Kingdom of the Sikhs. His brother, Jawahir is well known for his defence in the Battle of Chillianwala. It is believed that during the battle between the Sikh Empire and the Mughals, Arjan Singh fought bravely, causing mayhem on the battlefield with a gandaasi (battleaxe).

Death

Arjan Singh Nalwa joined hands with the Sikh army on the eve of the Anglo-Sikh war in October 1948, fighting against the British. Apparently, when he locked himself in his fortified house at Gujranwala, a body of troops sent by Brigadier Campbell and a battalion of skinner’s horse surrounded his house to capture him. However, he escaped. A few days later, he died.

‘Arjan Vailly’ – Animal (2023)

In 2023, the Hindi-language action thriller film Animal starring Ranbir Kapoor in the lead role, featured a song titled ‘Arjan Vailly’ which was based on the life and times of Arjan Singh Nalwa. In the film, the song was sung by the singer Bhupinder Babbal Dhadi-Vaar music style; Dhadi-Vaar music was used by Guru Gobind Singh ji as a war cry against the Mughals to boost the spirits of his people. The song was originally sung by the Punjabi singer Kuldeep Manak. The song talks about the times when there was a war between the Sikh Empire and the Mughals, describing how Arjan Singh Nalwa fiercely battled using his axe and other weapons like Kirpan. The first line of the song “Ho Khade Vich Dang Khadke, Othe Ho Gayi Ladayi Bhari,” depicts that there was an intense fight going on in a crowd. Meanwhile, the most popular line of the song “Arjan Vailly ne Pair Jod Ke Gandasi Maari” portrays how Arjan Singh Nalwa, also known as Arjan Vailly swung his axe with full force in the fight by joining both his feet. Towards its end, the song draws a comparison of Arjan Singh with a lion, adding that Arjan kept the police and government officials under him.

Arjan Vailly song poster

Facts/Trivia

• Apparently, Arjan Singh Nalwa was the favourite jagirdar of Kanvar Nau Nihal Singh, the grandson of Maharaja Ranjit Singh.

• As per some reports, Arjan Singh killed one of Nau Nihal’s servants in July 1840 following which the servant’s widow burnt herself as a sati. The incident angered Nau Nihal so much that he imposed a heavy fine on Arjan Singh.

Aakanksha

Meticulous proofreader with a keen eye for grammar, punctuation, and clarity. Committed to polishing content to perfection and maintaining a professional tone throughout.

Jiddu Krishnamurti was an Indian philosopher, writer, and teacher who initially pursued a spiritual career but later focused on sharing his thoughts about topics such as understanding the mind and not relying on spiritual or religious leaders. He authored several books and gave many speeches that were published in various languages and formats. The followers of Krishnamurti are running several schools around the world based on his educational ideas and sharing his works.

Wiki/Biography

Jiddu Krishnamurti was born on Saturday, 11 May 1895 (age 90 years; at the time of death) in Madanapalle, Madras Presidency, British India. He decided to drop out of higher education once he had made several unsuccessful attempts at Paris-Sorbonne University. Instead, he’s been concentrating on learning other languages and has become quite good at speaking them. Due to conflicting sources, the exact date of Krishnamurti’s birth has not been established. He was born on 11 May 1895, as suggested by Mary Lutyens, a British writer, and Christine Williams noted variations in the dates of his birth from 4 to 25 May 1896. On the basis of a horoscope, Krishnamurti himself calculated his date of birth, but he did not believe it. Krishnamurti and his family moved to Cudappah in 1903, after he had suffered a malaria attack. He was a delicate and gentle child who sometimes appeared a bit slow and used to be treated unkindly by his teachers and father. When he turned eighteen, he wrote about seeing his deceased sister and mother in his memories and dreams.

Jiddu Krishnamurti’s childhood picture

From a very early age, he’d felt his connection to nature. His father retired from the British service in 1907, and soon, the family moved to the headquarters of the Theosophical Society in Adyar. Krishnamurti’s father was employed there as a clerk. His family followed vegetarianism, and he was a vegetarian since childhood. He firmly opposed the consumption of meat for religious and philosophical reasons.

Physical Appearance

Hair Colour: Black

Eye Colour: Salt and Pepper

Family

He grew up in a Telugu-speaking Brahmin family.

Parents & Siblings

His father, Jiddu Narayaniah, was an employee of the British administration. His mother’s name is Sanjeevama. Krishnamurti had a loving relationship with his mother Sanjeevamma, who died when he was ten.

A childhood picture of Jiddu Krishnamurti with his mother

He was one of his eleven siblings, six of whom survived into adulthood. Jiddu Nityananda, Dr Jiddu Sivaram, and Jiddu Sadanand were his brothers. His one sister died in 1904.

Jiddu Krishnamurti (left) posing with A. P. Warrington (middle), and Jiddu Nityananda (right)

Wife

He was unmarried.

Other Relative

Annie Besant, a British social reformer, was his adoptive parent.

Jiddu Krishnamurti with Annie Besant

Relationships/Affairs

Krishnamurti fell in love with an American author named Helen Knothe when she was 17 years old. She was associated with the Theosophists in 1921. After a few years, he realised that his obligations and anticipated life purpose made it challenging for him to maintain regular personal relationships. By the middle of the 1920s, their relationship was no longer.

Krishnamurti with Helen Knothe

Krishnamurti and Rajagopal were close pals, but Krishnamurti started having feelings for Rosalind, the wife of Rajagopal. Reportedly, Krishnamurti and Rosalind had a romantic relationship that lasted about 25 years. Krishnamurti and Rosalind began a secret romantic relationship in 1932. This went on until the 1950s, but their feelings for each other started to change because they argued a lot, especially about Krishnamurti’s feelings for Nandini Mehta. Some people find it hard to believe, but Rosalind had three secret and illegal abortions during this time. These pregnancies from her and Krishnamurti caused a lot of problems with lies, blaming, and sadness for everyone involved in the 1950s. ^[1]Prem Rawat

Krishnamurti posing with Rosalind

Religion/Religious Views

According to Jiddu Krishnamurti, religion is an organized belief with rituals, beliefs, and sacred books. He claimed that different religions create conflict through conditioning which causes hostility among believers and towards others. Despite preaching love and worship, religions fuel fear with reward-punishment doctrines and competitive beliefs that foster suspicion. ^[2]Good Reads According to him,

“What we call religion is merely organized belief, with its dogmas, rituals, mysteries and superstitions. Each religion has its own sacred book, its mediator, its priests and its ways of threatening and holding people.”

“Most of us have been conditioned to all this, which is considered religious education; but this conditioning sets man against man, it creates antagonism, not only among the believers, but also against those of other beliefs.”

“Though all religions assert that they worship God and say that we must love one another, they instill fear through their doctrines of reward and punishment, and through their competitive dogmas they perpetuate suspicion and antagonism.”

Caste

He belonged to the Brahmin community. ^[3]Swarajya Magazine

Autograph

An autograph by Jiddu Krishnamurti

Career

In April 1909, Krishnamurti met Charles Webster Leadbeater, who believed that Krishnamurti had a special spiritual insight. Leadbeater noticed a remarkable aura around Krishnamurti. Leadbeater thought that Krishnamurti could become a spiritual teacher and saw him as a potential vehicle for a spiritual being called the Lord Maitreya, based on Theosophical beliefs. At first, Krishnamurti seemed unclear and not very clever, but later on, Leadbeater and others in the Theosophical Society began teaching and preparing him for his expected role as a spiritual leader. Krishnamurti and his brother were taught privately and got to experience a wealthy life in high society in Europe. Even though he had trouble with school before, he quickly picked up English and began speaking and writing well when he was fourteen.

A picture of Jiddu Krishnamurti in 1910

During that time, Krishnamurti became very close to Annie Besant and saw her as a mother. At first, his father agreed to let Besant take care of Krishnamurti legally, but as more people paid attention to his son, his father’s role became less important. In 1912, his father went to court to change the guardianship arrangement with Besant, but after a long time in court, Besant ended up being the guardian of both Krishnamurti and his brother, Jiddu Nityananda. As they were separated from their family and home, Krishnamurti and his brother relied on each other more, and they used to travel together in the years that followed.

Jiddu Krishnamurti (right) and Nityananda (left) with Annie Besant (middle)

In 1911, a group called the ‘Order of the Star in the East (OSE)’ was formed by the Theosophical Society to prepare for the World Teacher’s arrival. Krishnamurti was selected to lead this group, and other important members of the Theosophical Society got various roles. People who believed in the World Teacher idea could join this group, but controversies arose shortly after it started, causing disagreements within and outside the Theosophical Society. Many Hindus and the Indian media also became part of this disagreement.

A portrait of Jiddu Krishnamurti by Tomás Povedano

A renowned biographer, Mary Lutyens, wrote in one of her writings that Krishnamurti used to think that he would become the World Teacher with the right spiritual guidance. Leadbeater and others made a plan for his day, including exercise, learning different things, religious teachings, yoga, meditation, and how to act in British society. Leadbeater secretly taught Krishnamurti special things about mysticism. Even though he was good at sports, regular school was hard for Krishnamurti, and he had trouble with his studies. After a few times of trying and not succeeding, he gave up on going to university. He learned many languages and could speak them well. The Theosophists carefully shaped his public appearance and showcased him seem serious, knowledgeable, and not very connected to things. Later, these things stayed with him all through his life. He had a sort of special presence that made people respect him. However, as he got older, he began to go against the rules and feel different emotions. Soon, he did not like the strict plan for his life, and he was not comfortable with all the attention. Sometimes, he even wondered about the future they were choosing for him.

Krishnamurti in England in 1911 with his brother Nitya and the Theosophists Annie Besant and George Arundale

In April 1911, Krishnamurti and Nityananda went to England. On this trip, Krishnamurti spoke to people from the OSE in London for the first time. Once they arrived in England, he started writing articles, which were later published in booklets and magazines of the Theosophical Society linked to the OSE. From 1911 to 1914, he and his brother, Nitya, travelled to various European countries with friends who were part of the Theosophist group. During this time, an American named Mary Melissa Hoadley Dodge, who lived in England, helped them with money.

Arundale, Dr Roche, G. Arundale, Cordes, Krishnamurti, Lady Emily Dover in 1914

Krishnamurti, the head of the OSE, began giving presentations and engaging in conversations all across the world after World War I ended. He was accompanied by his brother Nitya, who was in charge of planning things for the Order. Krishnamurti continued writing while focusing on the work of the Order and its members. Even though he was a little unsure when he started speaking; however, with time, he gained confidence and improved his speaking skills. Krishnamurti and Nitya travelled to California in 1922 from Sydney in the hope that the climate in the Ojai Valley would benefit Nitya’s tuberculosis, and they remained at a cottage there for some time. Krishnamurti was concerned about Nitya’s ill health. Rosalind Williams, an American, who soon got close to them and had a significant part in Krishnamurti’s life, was a person they met at Ojai. They had never been without their Theosophical Society managers before. They enjoyed being in the Ojai Valley. Later, people who supported Krishnamurti bought a house and land for them there, and that became Krishnamurti’s home.

Krishnamurti in the early 1920s

In Ojai, in August and September 1922, Krishnamurti underwent a transformational experience. It is reportedly been described as a spiritual awakening or a mental and bodily alteration by some individuals. This transformation comprised a three-day spiritual encounter as well as the longer-lasting state known as “the process.” Till his death, this condition frequently returned. Witnesses claim that Krishnamurti’s spiritual awakening began on 17 August 1922, when he felt a terrible ache in his neck. Over the next two days, the pain, loss of appetite, and occasionally bizarre speech got worse for Krishnamurti. Though he appeared to be asleep, he claimed to be cognizant and to have had a unique experience. On the third day, the feelings and experience got stronger, and it ended with a peaceful feeling. The process then carried on in September and October 1922. It would almost happen every night with different pain and discomforts, and occasionally, he developed childlike behaviour or lost consciousness. Some spiritual academics have referred to these experiences as “the benediction,” “the immensity,” or “the otherness.” The reports of Krishnamurti’s magical encounters quickly spread like wildfire. These rumours peaked at the same time as the Theosophical Society Convention of 1925 was organising its 50th-anniversary celebrations. People began anticipating a huge event at the convention. While more and more people began liking Krishnamurti, he was starting to feel uneasy because of all the attention. At the same time, some important people in the Theosophical Society were trying to make themselves look good because of what they thought was going to happen. It’s said that different big groups started saying they were guiding Krishnamurti spiritually, and this caused arguments. These problems inside the group made Krishnamurti feel like he was getting farther away from the Theosophical Society. Nityananda’s health issues began recurring during this period.

Jiddu Krishnamurti (right) with Nityananda (left)

Nityananda passed away in Ojai on 13 November 1925, at the age of 27, as a result of complications from the flu and tuberculosis. Although Nitya had been unwell, his death was a big shock for Krishnamurti. This event made Krishnamurti lose some of his trust in Theosophy and the leaders of the Theosophical Society. They had told Krishnamurti that Nitya would be okay. Krishnamurti used to think that Nitya was important for his life’s purpose, and he didn’t believe that Nitya would be allowed to die. Later, even Annie Besant and others close to Krishnamurti mentioned this belief in their writings. Nitya was the last connection to his family and his early years. Nitya was his best friend and companion, and Krishnamurti was deeply affected by his death. Some people thought that Krishnamurti was hurt by losing his brother. However, after 12 days, he seemed calm, bright, and not emotional anymore. It was believed that there was no indication of what he had experienced. Over the following few years, Krishnamurti’s new perspectives continued to expand. Instead of the Theosophical expressions he had been using, he began employing new ones. He claimed in one of his writings that he came to a turning point in 1929. He said no to staying with the Order of the Star, even when Leadbeater and Besant tried to make him change his mind.

Jiddu Krishnamurty (left), CW Leadbeater (Middle), and Annie Besant (right)

Krishnamurti abolished the Order of the Star in 1929 during a conference at the yearly Star Camp in the Netherlands. As a result, many Theosophists soon began to oppose him, notably Leadbeater, who thought the strategy had failed. Krishnamurti claimed that in order to assist people in achieving complete freedom, he opposed organised religion, gurus, and the teacher-follower dynamic. He never explicitly stated that he was not the World Teacher, but he frequently indicated it didn’t matter and provided ambiguous responses.

Krishnamurti dissolved the Order during the annual Star Camp at Ommen, the Netherlands, on 3 August 1929

Thereafter, Krishnamurti renounced his positions in organisations affiliated with the Order, such as the Theosophical Society. He also gave the Order’s money and gifts of property, such as a castle and land, back. He gave talks and had articles published between 1930 and 1944 by the “Star Publishing Trust” (SPT). The hub of this effort was Ojai, California, where Krishnamurti, Rajagopal, and Rosalind Williams (Rajagopal’s wife) started residing in a home there named Arya Vihara.

A pisture of Arya Vihara in Ojai

In the 1930s, he went to different countries to talk about and write down his ideas about life. During this time, he met a man named Aldous Huxley, who became a very good friend. During World War II, Krishnamurti didn’t show up in public for around four years. He stayed and worked on a farm in Ojai. He began teaching again in 1944 and created a new group called “Krishnamurti Writings Inc.” (KWINC) to spread his ideas. After that, he kept giving talks to people everywhere and met important people like scientists and religious leaders.

Krishnamurti during his visit to the Hollywood Bowl where he addressed an audience of over 16,000

Literary Works

• At the Feet of the Master (1910)

• The Kingdom of Happiness (1928)

• The Pool of Wisdom (1928)

• The First and Last Freedom (1954)

• Commentaries on Living (1956–1960)

• Freedom from the Known (1969)

• Krishnamurti’s Notebook (1976)

• Krishnamurti’s Journal (1982)

• Krishnamurti to Himself (1987)

Controversies

Bitter Relations With Rajgopal

In the 1970s, Krishnamurti’s strong connections with the Rajagopal began deteriorating, leading him to take Rajagopal to court. Krishnamurti was attempting to recover the property, funds, and rights in his works which had been taken over by Rajagopal. In 1971, the court proceedings began and lasted for several years. These proceedings were accompanied by various complaints. During the judicial procedure, some of Krishnamurti’s possessions were returned to him when he was alive, and in 1986, following his death, all remaining issues were resolved between the parties. ^[4]Osho News

Death

On 17 February 1986, Jiddu Krishnamurti died in Ojai, California, U.S., after suffering from pancreatic cancer. ^[5]The New York Times

Facts/Trivia

• He was also popular by the names Krishnaji and J Krishnamurty. ^[6]Legit Eye

• Jiddu Krishnamurti followed a vegetarian diet. ^[7]Los Angeles Times

• It is said that Krishnamurti’s philosophy evolved even before he disbanded the Order of the Star. It was difficult for those who admired him to comprehend such changes. Some of them, including Besant and Emily (the mother of Mary Lutyens), were confused by his novel concepts, his language, and his declarations. He continued to have positive ties with some of the Theosophical Society’s members and ex-members despite abandoning the organization’s principles and practises.

• He claimed in one of his teachings that he was worried about how his teachings would be received after his demise. According to him, he did not want anyone to fully comprehend him or take over his role as his successor. A few days before he passed away in 1986, he allegedly complained to his followers that they did not fully comprehend his experience and the lessons he wished to impart. He thought that once he was gone, his special way of seeing things would also be lost.

• Following the Second World War, Krishnamurti had the opportunity to interact with prominent Indians including Prime Minister Jawaharlal Nehru. He made friends with physicist David Bohm in the early 1960s because they had similar views on the nature of the universe and human society. In the 1970s, Krishnamurti met with former Indian Prime Minister Indira Gandhi multiple times, and they had serious and in-depth discussions.
  

  Jiddu Krishnamurti with Indira Gandhi

• Krishnamurti passed away when he was 90 years old on 17 February 1986 because of pancreatic cancer. His health got worse around nine months before he died. He began to feel very tired. In October 1985, he moved from England to India and had a fever and lost weight. After his last talks in Madras, he went back to Ojai. In Ojai, doctors found that he had pancreatic cancer. When he knew that the disease couldn’t be cured, he spent his last days at his Ojai home. His friends and medical experts took care of him. He stayed clear-minded until he died on 14 February 1986. As per his wish, there was no big ceremony held after he died. His ashes were divided and put in Ojai, India, and England.
  

  Jiddu Krishnamurti while delivering a public speech

• In 1987, a postal stamp was issued in his name by the Government of India to honour his contributions to the field of philosophy.
  

  Krishnamurti on a 1987 stamp of India

• Krishnamurti founded a lot of schools in India, England (Brockwood Park School), and California (Oak Grove School). He had goals for education that included thinking about the whole world, caring about people and nature, and integrating spiritual feeling with scientific thinking. The Krishnamurti Foundations, made in the 1960s, take care of seven schools all around the world.
  

  Jiddu Krishnamurthy House at Madanapalle in which Krishnamurti was born is being used as Study Center

• Krishnamurti visited important religious leaders in India while travelling the world. Aldous Huxley, George Bernard Shaw, the Dalai Lama, and other people were influenced by him. Even after his passing, his writings, books, audio recordings, videos, and digital resources are still widely used. The official Foundations look for his archives, promote lessons in many languages, create websites, and plan international events globally. His ideas also inspired a song called “Imprint of Pleasure.”

Jyotsna

Bharatendu Harishchandra was a famous Indian poet and Hindi writer. He wrote plays, biographical sketches, and travel stories. He used new forms of media like reports, books, letters to editors, and translations to share his ideas with the public. He is considered the father of Hindi literature and Hindi theatre. He is known by the name ‘Yug Charan’ as his writings, which received a lot of praise, exposed the unfair ways of the British Raj.

Wiki/Biography

Bharatendu Harishchandra was born on Monday, 9 September 1850 (age 35 Years; at the time of death) in Benares, Benares State, British India. His zodiac sign was Virgo. He started his education early and had teachers who helped him learn Persian, Urdu, and Sanskrit. One of his teachers, Raja Shivprasad, played an important role in his life and in shaping his later literary works. Later, he joined the Queen’s College, Varanasi from 1862 to 1865 to study English. ^[1]First Post In 1641, Shah Shuja, the second son of Shah Jahan, became the governor of Bengal. One person who went with him was Balakrishna, a wealthy financier who saw opportunities in this new position. Balakrishna’s grandson, Aminchand, also known as Omichund to the British, became famous for planning with Clive to defeat the Nawab of Bengal, Siraj ud-Daulah, in the Battle of Plassey. This battle led to British rule in India. Aminchand was Bharatendu’s great-great-grandfather, but he was later betrayed and died feeling defeated. After a difficult time for their family, Aminchand’s two sons, Fateh Chand and Harsh Chand, moved to Banaras in 1759. Harsh Chand became a financier for the Maharaja of Banaras and had good relations with the British, which caused his father’s downfall earlier. By the time of Bharatendu’s grandfather, Harsh Chand and his family had become very wealthy again. They were entrusted with the Maharaja’s treasury, and Harsh Chand began living a grand life, walking the streets with many bodyguards and a marching band. Bharatendu’s father, Gopal Chandra, protected the valuable items of the British Residency in 1857.

A chair (working place) of Bhartendu Harishchandra

Physical Appearance

Hair Colour: Black

Eye Colour: Black

Family

Parents & Siblings

His father, Gopal Chandra, was a writer and playwright who wrote the first modern Hindi drama called ‘Nahushnatak.’ However, Gopal Chandra had a problem with opium addiction, which caused his early death in 1861. Harishchandra’s, Parvati Devi, died in 1855, so he was left in the care of his stepmother, who wasn’t very interested in taking care of him. His mother. He had a brother named Gokulchandra.

Wife & Children

He got married in 1863 and had a daughter. His granddaughter, Pratibha Agarwal, was a prominent Hindi writer.

A picture of Pratibha Agarwal, granddaughter of Bhartendu Harishchandra

Relationships/Affairs

Besides his formal education, he had romantic relationships with several women in Varanasi, who were known as ‘tawaifs.’ He was motivated to create poems and to enjoy the arts by some of these women. He allegedly had two mistresses: Mallika and Madhavi. As time passed, he grew close to a specific tawaif named Mallika who was a Bengali woman who lost her husband soon after her marriage. She helped him with editing and interpreting Bengali texts and covertly contributed to his notebooks as well as poetry. His literary life was significantly shaped by Mallika’s influence. ^[2]First Post

Religion

He followed Hinduism. ^[3]A Concise History of India

Caste

He belonged to the Agarwal community. ^[4]California Digital Library

Career

Hindi Literature

Bharatendu Harishchandra was born into a wealthy family that enjoyed both pleasures and cultural activities. Growing up in this environment had a strong influence on him. At the young age of five, he displayed his intelligence by explaining verses in Brajbhasha.

Courtyard of Bhartendu’s home; a room in front and was a two-story building of old styleIn the 1860s, Bhartendu Harishchandra founded the Kashi Dharma Sabha with the help of the Maharaja of Benares. He did this in response to other Hindu reformist movements that were more radical. He used Vaishnava devotional beliefs to explain and promote a clear understanding of Hinduism. Harishchandra stressed the significance of image worship and described Bhakti as devotion to a single god. He did this to counter the criticisms of Hinduism made by Orientalist scholars and Christians. Harishchandra Bharatendu did not seem to be influenced by strict traditional beliefs, especially when it came to language. He was a devoted follower of Vaishnavism, so he did not agree with using Urdu words in Hindi, which Raja Shiv Prasad Singh often did in his writing. Shiv Prasad, who had been Bharatendu’s English teacher when he was young, became his lifelong rival not just in language matters but also in seeking favours from the British and the Maharaja of Banaras. Thereafter, Harishchandra started writing books using the pen name “Rasa” and most of his writings talked about the hardships faced by people. He wrote about poverty, dependency, the cruel treatment of people, the challenges of the middle class, and the need for progress in the country. Reportedly, he was a brave journalist who questioned the common beliefs of his time and revealed the dishonesty of religious figures like mahants, pandas, and priests. He was also an influential Hindu thinker who used Vaishnava beliefs to explain a united Hindu religion. Harishchandra Bharatendu’s ancestors were landlords in Bengal. Even though his parents died when he was young, their influence stayed with him. At the age of 15, in 1865, he went on a trip with his family to the Jagannath temple in Puri, Orissa. During this journey, he got inspired by the Bengal Renaissance and decided to translate social, historical, and Puranic plays and novels into Hindi. This influence was evident in his Hindi translation of the Bengali drama Vidyasundar, which he did three years later, in 1868.

An old presentation of the Bengali drama ‘Vidyasundar’

Later, Harishchandra began working as an editor for several magazines including Kavi Vachan Sudha, Harishchandra Magazine, Harishchandra Patrika, and Bal Vodhini while using the pen name “Girdhar Das.” In 1880, scholars in Kashi honoured him in a public gathering and gave him the title “Bharatendu,” which means “The moon of India.” This title recognized his contributions as a writer, supporter of the arts, and a modernizer. Ram Vilas Sharma called the literary revival that happened under Bharatendu’s guidance as the “second phase of the revival of Hindi literature,” with the first phase being the Indian Rebellion of 1857.

Theatre

In 1868, Harishchandra began acting in theatre plays for the first time, and he portrayed Lakshmana, the younger brother of Lord Rama. Soon, his performance was mentioned in a newspaper called the Indian Mail and Monthly Register, which is from London. He then published a translated book called Vidyasundar, originally written in Bengali. In the same year, he started a literary journal named Kavivachansudha. This was a time when he was growing more confident and establishing himself in the world of literature.

The cover of the journal Kavivachansudha

Bharatendu’s theatre in Banaras went through changes and got new ideas, which were influenced by the Arya Samaj movement. Dayanand Saraswati, an important figure in Arya Samaj, visited Banaras in 1869. By 1870, Dayanand’s speeches had inspired Bharatendu to write pamphlets criticizing Dayanand’s beliefs. At first, Bharatendu disagreed with Dayanand’s religious authority and defended idol worship and traditional practices as a follower of Vallabhism. Over time, their disagreement appeared to diminish, and Dayanand eventually started making contributions to Harishchandra’s Magazine. Bharatendu agreed with many ideas of Dayanand on issues like child marriage, treatment of widows, temperance, and education. In 1881, he wrote a famous theatre play called Andher Nagri.

The cover of the book on the popular play titled Andher Nagari (अन्धेर नगरी, City of Darkness), 1881 by Bhartendu Harishchandra

British Connections

Harishchandra became self-reliant in the city in 1870 after receiving his share of ancestral property. Due to his strong connections with the English, he was able to acquire enough influence to hold appointments as an Honorary Magistrate and Municipal Commissioner. During the same time, Bharatendu demonstrated his dedication to the British Crown on multiple occasions. In 1870, he played the role of a gracious host to the Duke of Edinburgh during his visit to India. When Lord Mayo was assassinated in 1871, Bhartendu openly expressed his grief. In 1875, he composed poems in honour of the Prince of Wales’s visit. Furthermore, he used to celebrate annually Queen Victoria’s birthday and composed poetry to commemorate her triumph in Egypt in 1882. During Bharatendu’s time, his joint family had a strong connection with the Maharaja of Banaras. However, Bharatendu’s position as a moneylender decreased because he used his wealth to support literary and cultural activities and also spent it on seeking pleasure. ^[5]California Digital Library

Social Worker

Even though Urdu became widely used as a common language in North India since the 18th Century, Harishchandra strongly believed in reviving Hindi as part of his cultural and nationalist activities. He not only encouraged the use of Indian-made products (Swadeshi articles) but also advocated for replacing Urdu with Hindi in courts and banning cow slaughter. Harishchandra persisted in his efforts to ban cow slaughter and presented a petition with 60,000 signatures to Lord Lytton at the Delhi Durbar on behalf of the Maharaja of Benares. Although the ban was not put into effect, he was honoured with the title “Vir Vaishnava” for his dedication and commitment to the cause.

Literary Works

Plays

• Vaidika Himsa Na Bhavati, 1873

• Satya Harishchandra, 1876

• Bharat Durdasha, 1875

• Niladevi, 1881

• Andher Nagari (अन्धेर नगरी, City of Darkness), 1881

Poetries

• Bhakta Sarvagya

• Prem Malika (प्रेम मालिका), 1872

• Prem Madhuri (प्रेम माधुरी), 1875

• Prem Tarang (प्रेम तरंग),1877

• Prem Prakalpa (प्रेम प्रकल्प), Prem Phulwari (प्रेम फुलवारी) and Prem Sarowar (प्रेम सरोवर), 1883

• Holi (होली), (1874)

• Madhumukul (मधुमुकुल), 1881

• Raga Sangrah (राग संग्रह), 1880

• Varsha Vinod (वर्षा विनोद), 1880

• Vinay Prem Pachasa (विनय प्रेम पचासा), 1881

• Phulon Ka Guchchha (फूलों का गुच्छा), 1882

• Chandravali (चन्द्रावली), 1876 and Krishnacharitra (कृष्णचरित्र), 1883

• Uttarardha Bhaktamal (उत्तरार्द्ध भक्तमाल), 1876–77

Essay

• Bharatendu Granthavali (भारतेन्दु ग्रन्थावली), 1885
  

  The cover of the book Bharatendu Granthavali (भारतेन्दु ग्रन्थावली), 1885

Translations

• Harsha’s Ratnavali (रत्नावली)

• Vishakhadatta’s Mudrarakshasa (मुद्राराक्षस)

• Ramprasad Sen’s Vidyasundar (विद्यासुन्दर) from Bengali

• Karpuramanjari (कर्पूरमञ्जरी) from Prakrit

• Shakespeare’s Merchant of Venice as Durlabh Bandhu (दुर्लभ बन्धु) or Invaluable Friend

Controversy

He often found himself in trouble with the local British officials. In 1880, he was expelled by the Britishers, most likely as a result of some harsh editorials he had written. As his literary career advanced, he began to concentrate more on India’s economic issues, especially the loss of money due to British policies and the importation of manufactured products. He backed the Swadeshi movement because he thought that India’s moral values and economy would suffer as a result of imitating the English style and social norms.

Achievement

Bhartendu Harishchandra was bestowed with the title ‘Bharatendu’ by the Government of India in 1880.

Death

On 6 January 1885, Bhartendu Harishchandra died due to sickness in Benares, Benares State, British India. ^[6]India Today

Facts/Trivia

• He used the pen names Rasa and Girdhar Das in his writings. ^[7]Varanasi.org

• He also goes by the names Bhartendu and Vir Vaishnava. ^[8]Exotic India

• Reportedly, Bharatendu did not care much about making or saving money, so he had no trouble spending it freely. He loved living a luxurious and extravagant life. In the 1860s, he was connected to the well-off Vaishya class in Banaras. During this period, the Mughals and Nawabs of Lucknow were no longer in power, and society focused on supporting cultural activities like music, poetry, and arts. For Bharatendu and others in his class, this cultural involvement was not just a duty but also a way of life and something they were deeply passionate about.

• In 1866, Bhartendu Harishchandra established the ‘Harishchandra Intermediate College’ in Varanasi.
  

  A picture of Harishchandra Intermediate College in Varanasi

• Every year, the “Ministry of Information and Broadcasting” distributes the Bharatendu Harishchandra Award to support the growth of the Hindi language in the country. This award has been acknowledging contributions to the Hindi language and literature since 1983.
  

  Bhartendu Harishchandra Awards distribution function

• Later, Pratibha Agarwal, his granddaughter, founded the Anamika theatrical company in Kolkata.

• In 1976, the Government of India released a postage stamp in his honour to recognize his contributions to Hindi literature.
  

  Bhartendu Harishchandra’s picture on the 1976 Indian Postal Stamp

  

  India 1976 Bharatendu Harishchandra 56 A.P.O. First Day Cover

Jyotsna

Hazari Prasad Dwivedi (1907 – 1979) was a famous Indian poet and Hindi writer. He wrote many remarkable novels, poems, and essays such as Banbhatt Ki Aatmkatha, Sahitya Ki Bhumika, Nakhoon Kyon Barhte Hain, Kutaj, and Alok Parva. He is known for conducting historical research on religious movements in medieval India with a particular focus on Kabir and Natha Sampradaya. He is also well-known for his writings on the historical development of Hindi literature in India.

Wiki/Biography

Acharya Hazari Prasad Dwivedi was born as Baijnath Dwivedi on Monday, 19 August 1907 (age 71 Years; at the time of death) in village Arat-Dubeka Chhapra, district Ballia, United Provinces of Agra and Oudh, British India. ^[1]IGNCA ^[2]Amar Ujala His zodiac sign was Leo. Dwivedi attended his rural school for his primary education and middle school exams. He continued his studies in Jyotisha (astrology) and Sanskrit after completing his intermediate and received degrees in astrology (Acharya) and Sanskrit (Shastri) from Banaras Hindu University in 1930. ^[3]IGNCA In 1949, he received a Doctor of Literature degree from Lucknow University. ^[4]IGNCA Hazari Prasad Dwivedi was born into a family that had a reputation for being skilled astrologers. Besides Hindi, he had expertise in several other languages like Sanskrit, Bengali, Punjabi, Gujarati, Pali, Prakrit, and Apabhramsa. Even at a young age, he delved into the literature of these languages. He was an exceptional reader with extensive knowledge. He also used English to study the classics from ancient Greece and modern Europe, becoming well-versed in Western philosophy.

Physical Appearance

Hair Colour: Grey

Eye Colour: Black

Family

Parents & Siblings

His father, Pandit Anamol Dwivedi, was a Sanskrit scholar. His mother’s name was Paramajyoti Devi. He had a brother named Acharya Dr Rama Nath Dwivedi, who was an accomplished Hindi author.

Wife & Children

In 1927, Hazari Prasad Dwivedi got married to Bhagwati Devi. The couple had children. ^[5]IGNCA

Caste

Hazari Prasad Dwivedi belonged to the Kayastha community.

Signature

Signature of Hazari Prasad Dwivedi

Career

Hazari Prasad Dwivedi’s vast knowledge of traditional languages made him a link between the past and the present. Being a student of Sanskrit and well-versed in the Sastras (scriptures), he brought a new viewpoint to Sahitya-sastra (literary theory). He was highly respected as a great commentator on ancient Indian literary texts.

Professor

In 1940, soon after completing his Intermediate and Acharya examinations in Astrology at Banaras Hindu University, he went to Visva Bharati (Santiniketan) for a teaching job. Hazari Prasad Dwivedi then became a part of ‘Visva Bharati’ and worked there for twenty years. He taught Sanskrit and Hindi while also focusing on research and creative writing. He played a vital role in establishing its Hindi Bhavana and served as the Director of Hindi Bhavan at Visva Bharati from 1940 to 1950. During his time in Santiniketan, he had close interactions with notable figures like Rabindranath Tagore, Kshitimohan Sen, Vidhusekhar Bhattacharya, and Banarasidas Chaturvedi. It is said that he learned the nuances of the Bengali language, the artistic sensibilities from Nandalal Bose, the deep exploration from Kshitimohan Sen, and the gentle yet sharp humour from Gurudayal Mallik. These influences were evident in his later writings. In 1950, Dr Jagannath Prasad Sharma, the department’s professor and chairman, hired Hazari Prasad Dwivedi to work as a reader in the Hindi Department at Banaras Hindu University in Varanasi. He served as a member of the Executive Council at Visva-Bharati University from 1950 to 1953. From 1952 to 1953, he was the President of Kashi Nagari Pracharini Sabha. He also became a member of the General Body and Management Committee of Sahitya Akademi in Delhi. In 1952, he discovered the manuscripts of Nagari Pracharini Sabha in Kashi, and in 1954, he worked as an Inspector of the National Bibliography published by Sahitya Akademi. Dwivedi became a member of the first Official Language Commission, which the Indian government established in 1955, and he served there until 1960.

A quote by Hazari Prasad Dwivedi

In 1960, Hazari Prasad Dwivedi became a Professor and Head of the Hindi Department at Panjab University, Chandigarh. He held this position until he retired. Dwivedi made remarkable contributions to Indian creative and critical writings. He had a wide range of interests, and his works were highly respected. Some of his important works in literary history and criticism are “Sahitya ki Bhumika” and “Hindi Sahitya ka Adikala.” Reportedly, these writings later brought a new direction to the history of criticism in Hindi literature.

The cover of the book ‘Hindi Sahitya ka Adikala’ by Hazari Prasad Dwivedi

Hazari Prasad Dwivedi wrote books about religious life in medieval India. Some of these books include “Kabir,” “Madhyakalin Dharma,” and “Sadhana Natha Sampradaya.” His work on the medieval saint Kabir is considered a masterpiece by many readers. It is a well-researched analysis of Kabir’s thoughts, works, and teachings.

The cover of the book ‘Kabir’ by Hazari Prasad Dwivedi

Novelist

Hazari Prasad Dwivedi was a renowned novelist known for writing about historical themes and characters. Some of his famous historical novels include “Banbhatt Ki Aatmkatha” (1946), “Anamdas Ka Potha,” “Punarnava,” and “Charu-Chandra-Lekha.”

The cover of the book ‘Charu-Chandra-Lekha’ by Hazari Prasad Dwivedi

Essayist

Hazari Prasad Dwivedi was an exceptional essay writer, and he wrote several notable essays. Some of these essays are Kalplata (including “Shirish ke phool” which is in the NCERT Hindi book for class XII), Nakhoon Kyon Barhte Hain (Why do the nails grow), Ashok ke phool, Kutaj, and Alok Parva (Collection). Additionally, he translated numerous works from English and other languages into Hindi. Some of his translations include Prabandha-Chintamani (from Prakrit), Puratan Prabandha, Sangraha Vishva Parichay, Lal Kaner, and “mouthi mar thi hoa mara.”

A quote by Hazari Prasad Dwivedi from his book Nakhoon Kyon Barhte Hain (Why Do Nails Grow)

Later, he founded and edited the Visva-Bharati Patrika in Hindi. Hazari Prasad Dwivedi served as the chairman of the Uttar Pradesh Hindi Academy in Lucknow till 1979.

The cover of the journal ‘Visva-Bharati Patrika’ founded by Hazari Prasad Dwivedi

Awards

• In 1957, Hazari Prasad Dwivedi received the Padma Bhushan Award for his valuable contributions to Hindi literature.

• He received the Tagore Award from Paschim Banga Sahitya Akademi in 1962.

• In 1973, he was honoured with the Sahitya Akademi Award for his collection of essays titled ‘Alok Parva.’
  

  The cover of the book Alok Parva

Death

Hazari Prasad Dwivedi died on 19 May 1979 in Delhi after suffering from a brain tumour.

Facts/Trivia

• Indira Gandhi, the former Prime Minister of India, was his student at Shantiniketan.

• In 1930, he earned the title of Shasracharya by studying astrology.

• After 1967, he returned to Kashi Hindu University, where he also served as the Rector for a period of time.

• In 1997, the Government of India issued a stamp in his honour to recognize his contributions to Hindi literature.
  

  A stamp issued in 1997 in honour of Hazari Prasad Dwivedi

Jyotsna

Ramchandra Shukla (1884 – 1941) was an Indian poet and historian of Hindi literature. He was also an accomplished writer, essayist, scholar, novelist, and critic. He is known for being the first person to codify Hindi literature using scientific methods and limited resources while conducting extensive research based on real-world evidence. He wrote a famous book called “Hindi Sahitya Ka Itihaas” in 1929 and is considered one of the greatest writers of the 20th century.

Wiki/Biography

Acharya Pandit Ramchandra Shukla or Acharya Shukla was born on Saturday, 4 October 1884 (age 56 Years at the time of death) in Basti Agona, North-Western Provinces, British India. ^[1]Drishti IAS ^[2]Hindi Kahani His zodiac sign was Libra. In his childhood, he learnt Hindi, English, and Urdu languages at his house from qualified teachers. Later, his family moved to Mirzapur district in Uttar Pradesh because his father got a job there. In, 1898, Ramchandra Shukla passed his middle school education. His mother passed away when he was nine years old. Even though he had a strong desire for education from a young age, he couldn’t attend school regularly. However, he managed to pass the entrance exams for Fine Arts (F.A.). He then moved to Mirzapur and completed his high school education at Mission School in Fine Arts. ^[3]Gyan Ki Book ^[4]Bharat Darshan His father wanted him to work in the local administrative office (Tehsil), but Shukla had bigger dreams of getting a higher education. Eventually, his father sent him to Allahabad to study law, but Ramchandra Shukla was more interested in literature (Sahitya) than law. However, he struggled to succeed in his law studies. Despite his father’s efforts to settle him in the Tehsil, it was clear that Shukla was not interested in that path.

Physical Appearance

Hair Colour: Grey

Eye Colour: Black

Family

Parents & Siblings

His father, Chandrabali Shukla, was a revenue inspector (Kanoongo) at Mirzapur. His mother’s name was Vibhasee Devi.

Wife & Children

At an early age, Ramchandra Shukla got married to Savitri Devi. The couple had three daughters and two sons. The names of his sons are Keshav Chandra and Gokul Chandra, and the names of his daughters are Vidhya, Durgavati, and Kamla. His great-granddaughter, Dr Mukta, is a litterateur. His great-grandson, Dr Manjit Chaturvedi, is a writer.

Religion/Religious Views

Ramchandra Shukla followed Hinduism. ^[5]IAL

Caste

Ramchandra Shukla belonged to the Brahmin community. ^[6]India Today

Career

During his studies at Prayagraj (then known as Allahabad), Ramchandra Shukla wrote and published some of his literary works and experiences. In 1893, when Ramchandra Shukla and his parents moved to Mirzapur, they heard about Swami Vivekananda’s religious accomplishments, which were famous all across India. Shukla was inspired by Swami’s teachings, and he became interested in philosophy. He then decided to study philosophy, and this fascination grew in him. As a result, even before he took his final school exams in 1899, he had already finished translating “The Essays on Imagination” into Hindi.

The Essays on Imagination by Ramchandra Shukla

Soon after Ramchandra Shukla got a job as a teacher at the Mission School in the Mirzapur district, he started publishing his essays in various newspapers and magazines. Many of his literary essays appeared in Saraswati magazine and were greatly admired by literature enthusiasts. He received high recognition for his significant contributions to Hindi Sahitya (literature), and he rose to prominence as a result of his remarkable writing abilities. He then began to become more well-liked by readers. Shukla started his journey as a writer with a poem and an article named “Prachin Bharatiyoin Ka Pahirava” in Hindi. When he was 17 years old, he wrote his first published essay in English titled “What Has India to Do.” In 1908, Ramchandra Shukla was requested to edit a large Hindi dictionary named “Hindi Sabda-Sagar” by the Kashi Nagari Pracharini Sabha. He also served as the head of the Hindi Department at Kashi Hindu University for a considerable time.

Ramchandra Shukla (sitting first from left) with the members of the Hindi department of Kashi Hindu University

Later, Ramchandra Shukla started teaching Hindi at Banaras Hindu University (BHU) in 1919. When Babu Shyam Sunder Das passed away, he was chosen as the head of the Hindi department (Adhyachha). Meanwhile, Acharya Ramchandra Shukla worked on completing an extensive dictionary (Shabd Sagar) by collecting words from the streets and everyday language used in Kashi. During that time, Banaras Hindu University (BHU) needed a distinguished Hindi scholar. At the special request and with financial persuasion from the founder, Pandit Madan Mohan Malviya, Ramchandra Shukla agreed to take up the position. He was appointed as a Professor of Hindi in 1919 without an interview. In 1937, during Malaviya’s tenure, Ramchandra Shukla became the head of the Hindi department at BHU. In 1921, Ramchandra Shukla wrote a book titled “Non-co-operation and Non-mercantile Classes of India” as he strongly opposed imperialism, In this book, he aimed to study and understand the challenges faced by different Indian classes in a colonial and semi-feudal economy. Even though he was not known for storytelling, he wrote a lengthy Hindi story called “Gyarah Varsh Ka Samay” in 1930 to promote original writing.

The cover of the book ‘Gyarah Varsh Ka Samay’ by Ramchandra Shukla

In his collection of poems called “Madhushrota,” Ramchandra Shukla expresses his strong desire for hills, rocks, waterfalls, crops, birds, and memories of his childhood. One of his famous works, “Sahitya ka Itihaas,” was later edited online by a group of well-known Hindi writers and translators, led by Dr Suresh Kumar Mishra “Uratrupt,” a writer and methodologist from Ranga Reddy, Andhra Pradesh. His creation “Hindi Sahitya ka Itihaas” is considered an authoritative piece of Hindi literature.

The cover of the book Hindi Sahitya Ka Itihaas (1928)

One of Ramchandra Shukla’s well-liked literary criticism essays is “Kavita Kya Hai,” where he beautifully explains the nature of poetry and its elements. This essay is a part of his remarkable collection named “Chintamani,” which was initially published in two volumes and included essays on different emotions like anger and hatred. Later, some of his previously scattered and unpublished essays were found and published as “Chintamani-3,” revised by Namwar Singh, and “Chintamani-4,” revised by Kusum Chaturvedi.

The cover of the book Chintamani-3 by Namwar Singh

Later, Ramchandra Shukla translated Edwin Arnold’s “The Light of Asia” into “Buddha Charit,” which is a biography of Gautam Buddha and is written in Brij Bhasha verse. He also translated Ernst Haeckel’s “The Riddles of the Universe” into “Vishwa Prapanch,” and in it, he added his own thought-provoking introduction by comparing the findings with Indian philosophical systems.

The cover of the book ‘Buddha Charit,’ a biography of Gautam Buddha by Ramchandra Shukla

Ramchandra Shukla’s works reveal that he didn’t just focus on modernizing the Hindi language, literature, and ideas; he went beyond that. He also played a part in promoting a scientific mindset by translating and updating scientific and historical works. Additionally, he developed a scientific approach to study literary works from various periods, viewing them as outcomes of the social, economic, and political circumstances of their respective times.

Statue of Acharya Ramchandra Shukla at Ravindrapuri, Varanasi

Major Works

• Nirala Aur Nazrul Ka Rashtriya Chintan

• Nirvachit Prabandh Sankalan

• Sadi Ke Ant Mein Hindi

• Naya Mandand (research journal in Hindi)

Awards, Honours, Achievements

• Ramchandra Shukla was the recipient of rupees 500 by the Hindustani Academy for his writing ‘Kavya Men Rahasyavad.’

• In 1939, Ramchandra Shukla received the Mangala Prasad Paritoshik award of rupees 1200 from the Hindi Sahitya Sammelan Allahabad for his writing ‘Chintamani.’

Death

Ramchandra Shukla died on 2 February 1941 after suffering a heart attack in Benares, Benares State, British India. ^[7]Jagran

Facts/Trivia

• As a young boy, he was greatly influenced by Swami Vivekananda’s speech at a Chicago event.

• Shukla’s work delves into the beginnings of Hindi poetry and prose from the 6th century and how it developed over time. He talks about how it was influenced by the Buddhist and Nath schools and also mentions the contributions of medieval poets such as Amir Khusro, Kabirdas, Ravidas, and Tulsidas. The exploration of Hindi literature continues into the modern era, where writers like Nirala and Premchand brought realism into their works.

• Ramchandra Shukla believed that real literature goes beyond merely expressing human thoughts and emotions. It should centre on “Lokmangal,” which is the progress of society where common people are valued greatly, and their struggles are seen as a path towards improvement. Literature, with its beauty and artistic qualities, should connect with the hardships faced by marginalized and disadvantaged individuals and work towards freeing humanity from all kinds of exploitation.

• In addition to being a writer, Ramchandra Shukla was also a skilled painter. It is said that he himself designed the layout of his own house.

• In 1972, a research institute named ‘Acharya Ram Chandra Shukla Sahitya Shodh Sansthan’ was set up in his honour. This institute is a centre for different literary activities. It was established because of the wish of his son, Gokul Chandra Shukla, and it was built on land provided by the Varanasi local authority. Moreover, the state government of Uttar Pradesh gave financial support to construct and develop the institute’s facilities.
  

  A picture of ‘Acharya Ram Chandra Shukla Sahitya Shodh Sansthan’

• In 1973, the famous critic Dr Ram Vilas Sharma wrote a book titled ‘Acharya Ramchandra Shukla aur Hindi Alochana,’ where he pointed out that Ramchandra Shukla was against feudal and courtly literature. Sharma cited in his book that Shukla believed that this kind of literature didn’t truly reflect the lives of regular people and the society of his time.
  

  The cover of the book ‘Acharya Ramchandra Shukla aur Hindi Alochana’ by Dr Ram Vilas Sharma

• According to Hindi scholar and former BHU professor, Awadhesh Pradhan, at a time when Hindi was used mainly for communication by the British in universities like Allahabad and Calcutta, Acharya Shukla came to BHU. Shukla took the lead in developing a well-structured course and study materials for Hindi and also wrote about the history of Shabd Sagar and Hindi literature. According to Pradhan, Ramchandra Shukla is known for raising the importance and recognition of Hindi on the international level.
  

  A picture of an old chair of Ramchandra Shukla

• In 2018, Kusum Chaturvedi and Dr Mukta made a documentary about Acharya Shukla for Doordarshan (an Indian public service broadcaster), and they also wrote and published his biography during the same time.

Jyotsna

Mainabai Savarkar (1886-1947) was an Indian freedom fighter. She was the sister of the Indian revolutionary Vinayak Damodar Savarkar. She died due to an age-related illness in Bombay State (now Maharashtra), India in 1947.

Wiki/Biography

Mainabai Savarkar was born in 1886 (age 61 years; at the time of death) in Bhaghur, Nashik district, Bombay Presidency, British India (now Maharashtra, India).

Family & Caste

Mainabai Savarkar belonged to the Chitpavan Brahmin Hindu family in Maharashtra. ^[1]Vinayak Damodar Savarkar: The Much-maligned and Misunderstood Revolutionary and Freedom Fighter – Google Books

Parents & Siblings

Mainabai Savarkar’s father’s name is Damodar Savarkar (deceased), and her mother’s name is Radhabai Savarkar (deceased). She had three brothers, Ganesh Damodar Savarkar, Narayanrao Savarkar, and Vinayak Damodar Savarkar. Ganesh Damodar Savarkar was an Indian politician, activist, nationalist, and founder of the Abhinav Bharat Society. Narayanrao Savarkar was a freedom fighter and Vinayak Damodar Savarkar (popularly known as Veer Savarkar) was a revolutionary freedom fighter, an accomplished politician, and an author. Vinayak pioneered the political ideology ‘Hindutva,’ which he developed during his detention at Ratnagiri Jail in Maharashtra in 1922. He was one of the crucial leaders of the Hindu Mahasabha, a political party. Savarkar passed away in 1966.

From left to right- Vinayak Damodar Savarkar, Narayanrao Savarkar, and Ganesh Damodar Savarkar

Husband & Children

Mainabai Savarkar got married to Bhaskarrao Kale of Trimbakeshwar in childhood. The couple had three sons, Ambadas, Lakshman, and Madhusudan. Ambadas and Lakshman were doctors while Madhusudan was a Medical Representative (MR).

Religion

Mainabai Savarkar followed Hinduism.

Death

Mainabai Savarkar passed away at the age of 61 due to an age-related illness in 1947 in Bombay State (now Maharashtra), India.

Facts/Trivia

• Mainabai Savarkar was affectionately called Mai by her close friends and family members.

• She also goes by the name Mainatai Savarkar and Mai Kale.

• Many films have been released on Vinayak Damodar Savarkar’s life including Veer Savarkar (1983), Veer Savarkar (2001), What About Savarkar? (2015), and Swatantra Veer Savarkar (2023).

Rohan Nautiyal

A content writer, editor, and proofreader with over three years of experience in producing well-researched, user-friendly content that simplifies complex information for readers, helping brands to enhance their online presence.

Vishwas Savarkar (1928-2010) was an Indian author and the son of the Indian freedom fighter and revolutionary Vinayak Damodar Savarkar. He passed away in 2010 in Mumbai.

Wiki/Biography

Vishwas Vinayak Savarkar was born in March 1928 (age 82 years; at the time of death) in Bombay, Bombay Presidency, British India (now Mumbai, Maharashtra, India).

Yamunabai Savarkar (sitting left) with one of her daughters and Vishwas Savarkar

Family & Caste

Vishwas Savarkar belonged to the Chitpavan Brahmin Hindu family. ^[1]Vinayak Damodar Savarkar: The Much-maligned and Misunderstood Revolutionary and Freedom Fighter – Google Books

Parents & Siblings

His father, Vinayak Damodar Savarkar (popularly known as Veer Savarkar), was an Indian revolutionary freedom fighter. He was also an accomplished politician and author. He was the pioneer of the political ideology ‘Hindutva,’ which he developed during his detention period at Ratnagiri Jail in Maharashtra in 1922. He was one of the crucial leaders of the Hindu Mahasabha, a political party. Savarkar passed away in 1966.

A photo of Vinayak Damodar Savarkar

His mother, Yamunabai Savarkar, was a member of the Atmanishtha Yuvati Samaj, which was established by the sister-in-law of Vinayak Savarkar to inculcate the spirit of nationalism in its members. Yamunabai passed away in 1962. His elder brother, Prabhakar, died in his infancy. He had two elder sisters, Prabhat Chiplunkar, and Shalini, both of whom are deceased.

Yamunabai Savarkar with her husband and two children

Wife & Children

His wife’s name is Sunder Savarkar. He has two daughters, Asilata, and Vidula.

A photo of Sunder Savarkar

Religion

Vishwas Savarkar followed Hinduism.

Address

He resided at 73, Savarkar Sadan, Dr Madhukar B Raut Marg, Dadar West, Dadar, Mumbai, Maharashtra 400028, India.

Career

Vishwas Savarkar used to work at the Walchand Group. Vishwas authored four books, Athavani Angarachya, Divabhintiche Pralap, Katha Krantiveeranchya, and Paris Sparsh Swatantra Veerancha. Apart from penning books, he had also penned numerous articles on his father in several national and regional newspapers and magazines.

Cover page of Athavani Angarachya

Death

Vishwas Savarkar passed away due to an age-related illness at the age of 83 in Mumbai at his residence, Savarkar Sadan, on 17 September 2010. ^[2]Hindustan Times

Facts/Trivia

• Vishwas once demanded the Government of India to grant Savarkar Sadan, the ancestral home of Veer Savarkar, the title of heritage, which was granted by the government in September 2010, a week before his passing away.

• In 2003, Vishwas lashed out at Sonia Gandhi after the Indian National Congress (INC) raised a question in the parliament, asking whether Veer Savarkar had begged forgiveness from the British government to pardon him and grant him freedom. While giving an interview, he said,
  

  Sonia Gandhi, the president of the Congress (I), is an Italian and has little knowledge about India. Till this day, I have no idea whether she is an Indian citizen. She does not know about Savarkar’s sacrifices, that is why she is opposing [the installation of the portrait]. The Congress is blindly following her lead. She came to India after marrying Rajiv Gandhi. It is natural that she has no knowledge of India’s history.” ^[3]Rediff

• On his father, many films have been released including Veer Savarkar (1983), Veer Savarkar (2001), What About Savarkar? (2015), and Swatantra Veer Savarkar (2023).

Rohan Nautiyal

A content writer, editor, and proofreader with over three years of experience in producing well-researched, user-friendly content that simplifies complex information for readers, helping brands to enhance their online presence.

Sumitranandan Pant (1900 – 1977) was an Indian poet and writer. He was a Hindi language poet of the 20th century. His poems were based on romanticism, mainly inspired by the inner beauty and nature of people.

Wiki/Biography

Sumitranandan Pant was born Gusain Dutt on Sunday, 20 May 1900 (age 77 years; at the time of death) in Kausani-Almora, North-Western Provinces, British India. His zodiac sign was Taurus. He belonged to a financially stable family. Soon after completing his school education in Kausani Vernacular in 1905, he joined Almora Government school for high school education. He then joined Queens College in Banaras in 1918. During his college days, he used to read the works of Sarojini Naidu, Rabindranath Tagore, and some English Romantic poets, who inspired him to opt for Hindi literature. Sumitranandan Pant moved to Allahabad from Banaras in 1919 and joined Muir College; however, he attended the college only for two years as a protest against the colonial rule in India.

A picture of Pant’s ancestral house in Almora

Family

Parents & Siblings

His father, Ganga Dutt Pant, was a manager of a local tea garden and was also a landholder at Kausani-Almora, North-Western Provinces.

Ganga Dutt Pant

His mother’s name is Saraswati Devi, who passed away shortly after his birth. He had four brothers named Raghubar Dutt Pant, Devidutt Pant, Hari Nandan Pant, and Hari Dutt Pant and three sisters.

Raghubar Dutt Pant

Hari Nandan Pant

A family picture of Sumitranandan Pant

Wife & Children

Sumitranandan Pant was not married. ^[1]Amar Ujala He has an adopted daughter named Sumita Pant.

Sumita Pant, the foster daughter of Sumitranandan Pant

Career

In 1955, Sumitranandan Pant began working as a Chief Program Producer and Consultant of Akashvani Kendra at Prayag and served in the position till 1962. Soon after quitting his college studies, he focussed mainly on poetry writing and published his first collection titled Pallav in 1926. Soon after the release of this poetry composition, he became so popular that it earned him the title ‘literary giant of the Hindi renaissance,’ which had begun with the noted Hindi poet Jaishankar Prasad. In the introduction of this book, Sumitranandan Pant expressed his dissatisfaction with the Hindi speakers. He penned,

think in one language and express themselves in another.”

Sumitranandan Pant added that the Braj language was outdated and wanted to express his views in another national language. In 1931, he shifted to Kalakankar and started there for nine years and lived a secluded life, which twisted him toward nature. During this time, he studied the writings of Karl Marx and Mahatma Gandhi, and gradually, inclined towards their thinking. Later, he composed many poems and verses and dedicated them to Karl Marx and Mahatma Gandhi. In 1941, Sumitranandan Pant moved to Almora where he joined the Uday Shankar Cultural Centre and attended some drama classes. He was highly influenced by the writings of Aurobindo, especially, The Life Divine. In 1944, he moved to Madras and then to Pondicherry, where he visited the ashram of Aurobindo. Two years later, Sumitranandan Pant returned to Allahabad and resumed his career in Hindi literature.

A picture of Sumitranandan Pant shared by Amitabh Bachchan on social media

Literary Works

Sumitranandan Pant was one of the four pillars of the Chhayavaadi school of Hindi literature. He used to write in Sanskritized Hindi language. During his entire career, he authored twenty-eight books, which include poetry, verse plays, and essays. He was a Chhayavaadi poet, who was also well-versed in progressive, socialist, and humanist poems. He was a philosophical poet, who was influenced by the works of Sri Aurobindo. Pant eventually moved beyond this style. An American scholar and translator, David Rubin, writes in one of his compositions that in the early forties, Pant and Nirala approached new areas of experimentation. David penned,

In the early forties the new psychological and experimental “schools” were emerging. It was typical of both Nirala and Pant that they themselves anticipated these trends and, by the time the new approaches were in vogue, they had already moved on to newer areas of experimentation.”

Sumitranandan Pant while attending a public get together

Suryakant Tripathi Nirala once praised Pant’s writings in one of his compositions. Nirala penned,

The most powerful thing in Pant Ji is that, like Shelley, he makes his composition mellifluous and tender by enriching it with numerous similes and metaphors.”

Sumitranandan Pant during a Kavi Sammelan

Sumitranandan Pant’s major works include Pallava, Granthi, Gramya, Swarna Kiran, Swarna Dhuli, Kala and Budha Chand, Satyakama, Gunjan, Chidambara, Uchchhavas, Lokayatan, and Veena, which he composed at the age of seven.

Controversies

Blamed for Imitating the Poetry

Soon after he released his collection of poetry titled Pallava, a dispute aroused between Sumitranandan Pant and Suryakan Tripathi Nirala. Nirala blamed Pant for imitating the poetry of Rabindranath Tagore in Pant’s poetry composition ‘Pallava.’ However, Pant objected to such allegations. Reportedly, this was considered one of the most unpleasant disputes in the history of literature. A highly acclaimed critic of Hindi, Dr Ram Vilas Sharma, wrote extensively on this dispute between the two. ^[2]Navjivan India

Defamation Suit by Harivanshrai Bachchan

Bachchan once accused and filed a defamation suit against Pant in the Allahabad High Court. When Bachchan was serving as a Rajya Sabha member, he blamed Pant for hiding facts in the letter, which they used to exchange with each other. During the court proceedings, both of them used to travel in the same rickshaw to the High Court; used to keep their viewpoints in front of the judge and then, used to return to their homes by the same rickshaw. ^[3]Jagran

A letter to Pant by Harivanshrai Bachchan

Awards, Honours, Achievements

• In 1960, Sumitranandan Pant received the Sahitya Academy award, which was honoured to him by India’s Academy of Letters for his poetic composition Kala Aur Budhdha Chand.
  

  Doctor of Letters degree of Sumitranandan Pant

• In 1969, he received the Jnanpith Award, which is considered to be India’s highest honour in literature. Upon winning this award, he became the first Hindi poet to receive this award. He was honoured Jnanpith award for his popular collection of poems titled Chidambara.

• In 1961, Sumitranandan Pant was honoured with the Padma Bhushan by the Government of India.
  

  Sumitranandan Pant while receiving the Padma Bhushan award

Death

Sumitranandan Pant passed away on 28 December 1977 at Allahabad (Prayagraj), Uttar Pradesh, India. He suffered a heart attack. ^[4]Navjivan India His last poem was ‘Sindhumanthan.’

Facts/Trivia

• During his school days, due to his slim and beautiful personality, he used to get female roles in school plays. In 1916, during his winter holidays from school, he composed a 200-page toy novel titled ‘Haar’ when he was staying at Kausani.
  

  Sumitranandan Pant dressed in a female character

• The national broadcaster ‘Doordarshan’ was named by Sumitranandan Pant.

• Sumitranandan Pant grew up in a small village in the North-Western Provinces of British India. He was so influenced and cherished by the beauty, love, and flavour of rural India that he inducted the same essence in most of his poetic compositions. Reportedly, he was deprived of his mother’s love in his childhood, and that was the reason that he loved mother nature. He advocated for the rights and equality of women in India and penned most of his compositions based on feminism. Sumitranandan Pant penned in one of his writings,
  

  The full rise of Indian civilization and culture is possible only when women are living in a free environment.”

  

  Sumitranandan Pant during a poetic gathering

• His birth name was Gosain Dutt. When he was studying in school, he changed his name to Sumitranandan Pant as a homage to Lakshman from the Indian epic book Ramayana in which Lakshman’s mother’s name was Sumitra. When he was a child, Sumitranandan Pant was deeply influenced by the hairstyle of French military leader Napoleon Bonaparte. He decided to keep long hair like Napoleon after seeing his picture in his childhood.
  

  A childhood picture of Sumitranandan Pant

• Sumitranandan Pant was one of the close friends of Harivansh Rai Bachchan. Reportedly, he was the one who named Amitabh Bachchan, instead of Inquilaab. In a media interview, Amitabh once disclosed that Pant was like a father figure to him. Amitabh said,
  

  I read every line of poetry of Pant and sometimes I find him a greater poet than my father (Bachchan ji).”

  

  Sumitranandan Pant (third from right) posing with Bachchan’s family

• Sumitranandan Pant actively participated in the Gandhian non-cooperation movement in 1921 to abolish colonial rule in India.

• After many years of his death, the Government of India converted his childhood house in Kausani into a museum, which displays some articles that he used daily, some drafts of his poems and stories, letters, awards, and books.
  

  Some belongings of Sumitranandan Pant at Kausani museum

• According to Jayati Vidya Sansthan, Sumitra Nandan Pant was the composer of the Kulgeet of the Indian Institute of Technology Roorkee.

• In 2015, the Government of India issued a postal stamp in his honour.
  

  Sumitranandan Pant’s picture on the 2015 Indian postal stamp

Jyotsna