Rakshabandhan and threads of patronage in India

MLAs were missing ; this is the case of upto 58% of biographical notes in the 1972 edition, but from 1977 onwards the proportion of missing notes gradually decreases from 26% to 6% in 1996. These missing informations account for the proportion of the « Not ascertained » category, which can be quite high in some tables for informations that depend exclusively on the Who's Whos, such as education and occupation.

Dr. A.K. Ranade (Editor-in-Chief) Relevance of Mahatma Gandhi’s Thoughts in the Twenty First Century, Dombivli: DSP Mandal’s KV Pendharkar College, 2016

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Less than two weeks ago, the entire country was stunned when the supporters of Gurmeet Ram Rahim Singh known as " Baba Gurmeet Ram Rahim Singh Ji Insaan, who was to be pronounced verdict from Haryana high Court, laid siege of the highways and byways leading to the court. The state machinery was paralyzed and the Government of Haryana headed by the BJP Government could not act and was in total limbo, since there were several lakhs of followers came well-prepared, if the verdict went against their " Baba ". Known for buoyant style, theatrics, actor-director, " religious guru " , lucrative and grandeur lifestyle with multiple gimmicks and stunts, mesmerized and captivated millions of people who eventually became his followers comprising from the subaltern communities. The following article unfolds yet another dimension and offers yet another perspective that has not surfaced thus far, but quite revealing: Decoding the rise of the poor man's guru Devdutt Pattanaik| Sep 3, 2017, 01:00 IST File photo of Baba Gurmeet Ram Rahim Singh ji Insaan. The upper class contempt for Baba Gurmeet Ram Rahim Singh ji Insaan was evident long before his conviction on rape charges. Those gaudy clothes. Those songs. Those films. It was vulgar conspicuous consumption, unworthy of a holy man. And then came the conviction, followed by riots by the 'subaltern'. The upper classes were livid. Their gurus would never do such a thing, all those whispers of murder, encroachment

Contemporary South Asia, 2017

Goddess, woman. Devi cults and traditional female roles in India, 2018

HARḐWĀRĪ PUBLICATIONS, ALLĀHĀBĀḐ (INDIA), 2023

PREFACE Author’s arrival at Prayāgrāj on 5.4.1963, as a Mathematics research student, seemed pre–destined. [Quotes from Ref. 4: my father revealed it to me much later in 1973 (after my return from Germany) that I was a gifted child to them by Rishi Bharaḑwāj (of Prayāgrāj), who would summon me to his Āshram (place), blessing me with a teaching job there (in the University of Allāhābāḑ) and providing a shelter for us. My father’s agony was that like others, having built a house in city (Allāhābāḑ) I too may not be interested any more to build a pucca (concrete) house for them in our native village. Along with fellow villagers, he had made a pilgrimage to Prayāgrāj sometimes in 1940 (before my birth). Naturally, the group visited the Āshram of Rishi Bharaḑwāj (now surrounded within the locality of Colonelganj, Prayāgrāj opposite Ānanḑ Bhawan – an ancestral house of ‘Néhrūs’ built by late Shrī Mōtī Lāl Néhrū). A member of the group (Shrī Chhōtéy Lāl Kumhār) prostrated before the deity and was taking long. When asked by other members of the group to get up, he protested and demanded that unless the Bābā blesses the young man (Harḑwārī Lāl) with a child, he would not get up. On repeated assurances of the senior members of the visiting group advising him that Bābā has conceded his request, Chhōtéy Lāl gave up his protest. My father added that after a couple of months, I was born affirming his belief to have been blessed by Rishi Bharaḑwāj. However, my mother ever believed that I was gifted to her by the goddess of Dakōliā, a village near Jarwal Road in Bahrāich district of U.P. on the banks of river Saryū. I really find myself in a fix for varied reasons. Having studied for 4 years at Lucknow, I had developed a liking for Avaḑhī culture. Because of compulsions, I had to migrate to Prayāgrāj for my research career; where I had no near relatives, I always felt secluded there in the beginning. I hardly developed any liking for the place, which is still dominated by a different culture. On several occasions, I left Prayāgrāj and joined other Universities at Sūraţ and Réwā in India and also abroad but my hidden bonds with Prayāgrāj always brought me back there. The area where I built my “Tensor” house (in Rāmānanḑ Nagar locality better known by the old village named ‘Allāhpur’) was submerged in the belt of Ganges, which used to wash the outskirts of Rishi Bhāraḑwāj Āshram in ancient times. After my superannuation from A.P.S. University, Réwā (M.P.), we moved back to Lucknow in July 2002. Thus, a long association of more than 40 years with Prayāgrāj carved a niche in my heart and mind both]. Though I never composed any poetry after my 12th class but my hidden attachment to the city (Prayāgrāj) unintentionally flew out as: “सुहृद वृन्द, सज्जन पुरुष, क्षल प्रपंच से दूर ! मन ह्वै जात अजौ वहीं वा संगम के तीर !!” I have already paid my homage to all the Brahmins at Prayāgrāj in my earlier book [Ref. 7]. The present one (partly extracted from [7]) narrates the saga of the Kānyàkubjà community at large. Naturally, it is extensively supplemented and almost all KKBs of prominence have been included. The information is presented here in 12 chapters. The first one offers a Summary and includes the origin of KKB community, whereas the next one reveals the background of the author shaping his ideas and belief. Chapter 3 (forming the main backbone of the saga) accounts all pioneer KKBs in different walks of life. Arranged in alphabetical order, it includes academicians, administrators, ambassadors, artists, astrologers, chief ministers, recipients of national awards, defence personnel, educationists, freedom fighters, governors, jurists, (Honourable Chief) Justices and Judges of Allāhābāḑ High Court and elsewhere, littera- teurs, martyrs, mayors, medicos, politicians (including ministers at both state and central levels), (solitary) Prime Minister, religious & spiritual leaders, rulers, scientists, student leaders, Vice-Chancellors, (solitary) Vice President from the community etc. and ends with writers mainly in Hinḑī literature. The next two chapters offer detailed biographical sketches of my two teachers: mentor & Ph.D. supervisor: Paḑmàshrī Prof. Dr. R.S. Mishrà and Prof. D.N. Misrà for their extraordinary roles respectively. Chapter 6 enlists the prominent Brahmin Kings & Rulers all over the world. Great Revolutionaries, social reformers and the record–setters in different spheres are included in Chapter 7. Few more brave hearts of Avaḑh Region are included in the Chapter 8, whereas the Chapter 9 includes few brave hearts of author’s native place including his visionary father. Chapter 10 enlists author’s books on general topics ranging from biographies, history, culture and literature while his mathematical works are detailed in the next chapter. The Chapter 12 details 341 abbreviations used in the text. Internet being freely consulted, so gratitude is offered to their authors. However, few additional References also find their mention thereafter. Every effort is made to present the factual statements and utmost care is taken yet many entries could not be confirmed. Writing history of the community, that provided excellent leadership to the society, both in ancient and modern times, is now given discredit by biased governments and other agencies. Many historians, especially the colonizers and invaders, did not do justice with our community and presented its distorted image. At times, readers may find more relevant spellings of many (Indian) words wrongly spelt by foreigners and blindly adopted by us. I have purposely replaced the ending ‘a’ by ‘à’ giving soft sound in the names of deities: ‘Rāmà’, ‘Krishņà’, ‘Shivà’, etc. and in religious epics: ‘Rāmāyaņà’. Similarly, the letter ‘c’ used for the sound of ‘ch’ in the older literature is dropped. The sound of Hinḑī letter च (cha) is given by ‘ch’. The spelling ‘Vijnan’ used by the colonizers is deliberately replaced by more appropriate one: ‘Vigyān’ that it actually means to. It has become customary to suffix the letter ‘a’ to many Hinḑī words written in English, such as my own surname (Misra) while the correct pronunciation is without stressing the ending ‘a’. To distinguish the soft sound of the ending an accented letter ‘à’ is used replacing ‘a’ in such words. However, as per Hinḑī grammar, the ending ‘a’ in the same female surname has to be stressed; so, it is more appropriately written as ‘Misrā’. Non-English words / phrases and few English phrases as well are italicized for distinction. At times, readers might get puzzled to find my presentation in mathematical way. References to entries in Chapter 3 are mentioned elsewhere in the text as “cf. Entry…” while “cf. Chapt…” refers to the entries in rest of the chapters. Though repetitions are avoided but birth details, educational qualifications, life span of persons covered in the text may be exception, when enlisted elsewhere. Any suggestions for improvement of the text and healthy criticism shall be highly welcomed. My sincere thanks are due to my ex-student (Shrī Ōnkār Nāţh Pāthak, retd. Addl. Commissioner of Income Tax) and my senior at Lucknow University, turned a close relative (Shrī Umā Shankar Bājpāī jī, retd. I.G. Police, U.P.) for checking the proofs and offering valuable comments. [What a telepathy – today is the 28th death anniversary of my niece (Reenā aka Beetoo) and I had totally forgotten about the sad event. Her soul flashed at 5:15 a.m. when my wife shouted if there is someone trying to enter our bedroom. I am yet to complete a book on her.] Lucknow (India): 1st June, 2022 / 12:27 p.m. Jyéshth Shuklà Pakshà 2, V.S. 2079 Rām Bilās Misrà _____________ REVIEWED / UP-DATED: 5.10.2023 Typographical corrections especially inserting the special Roman characters for their Ḑévà-nāgarī counterparts (explained in the Preface) are incorporated. Whole manuscript is revised, up-dated and enlarged. Fresh categories: Veterinarians and Wrestlers are supplemented in Chapter 3. Chapter 9 is supplemented by rare photograph of the 2nd graduate (Shrī Samaliā Prasāḑ) of my village and his youngest brother (Dr. Shiv Kumār Pāndéy). Deliberations of the Kānyàkubjà Praţiniḑhi Sabhā, Lucknow of 8.5.2022 felicitating me are presented in Chapter 13. The messages received in appreciation of the author’s work are also included therein. Perhaps it was pre-destined that this monumental work must speak more about the greatest Kānyàkubjà gem of India’s Freedom Struggle: Pţ. Ravi Shankar Shuklà jī, Premier of the Central Province & Berār (27.4.1946 - 25.1.1956), and the Founder Chief Minister of newly formed State of Maḑhyà Praḑésh (including Chaţţīsgarh, Bhōpāl and erstwhile Vinḑhyà Praḑésh) after reorganization of the States in 1956. I could come across the Felicitation Volume published by M.P. Hinḑī Sahiţyà Sansţhān on his 79th Birthday. His illustrious grandson (Engr. Akhilésh Shuklà) sent the voluminous work to me - for which, I offer my sincere thanks to him. Pictorial saga of various activities of the great luminary soul is presented in Chapter 14, while some more high profile dignitaries are added in Chapter 15. It supplements information (in Hinḑī) on another highly dignified Kānyàkubjà gem (Sir Girjā Shankar Bājpāī) and his family. Photographs of few other Kkb. souls: Shrī Umā Shankar Bājpāī, IPS (retd.), ex I-G Police; Col. Vinōḑ Kumār Shuklà; and Hon’ble Justice Manōj Mishrà - a sitting Judge of the Supreme Court of India, who is very likely to retire as the Chief Justice of India in 2030, are added. After the first version was out, the author met a heavy loss in loosing another young nephew: Shrī Yōgésh Chanḑrà Mishrà aka ‘Rājan’ on 31.12.2022. His untimely and sudden demise grieved the author most. I am yet to recover from this most tragic event in my life. I tried ...

South Asia Journal, 2021

The celebration of (Hindu) festivals is tied up with the ideas of patriarchy enacted via religious institutional frameworks that demand penance in forethought as part of absolution for one's self for this life and the next and the next. In other words, these are mechanisms in place that actively work to hypnotize the female while working to disempower them thoroughly and repeatedly. It works as a corrective measure for upholding the socio-religious behaviors of its members (women, really) via kinship rules of moral policing and virtue reinforce-r. These cultural tokens personify patriarchal teachings, ensuring the borders and structures of ideal/acceptable female behavior by means of "reward-punishment" dichotomy, motivating cooperation and submission. The 'festival' is ostentatiously observed by women (folk). This is not simply a matter of tradition or practice, but is in fact coded into the 'katha ii ' that is to be heard with veneration, for apparently reading kathas throughout the consortium of various fasts and festivals is not only not encouraged, but never even mentioned, despite modern inductions of such phrases/facts as "police-fear iii ", etc. The religious tales for the purposes of affording a structural framework of the ritual fasts are called vrat kathas iv , a part of the larger categories of religious fables: didactic or otherwise.

Kalpaz Publication, 2019

Post-Ambedkarite movements have given a new legacy to Dalit-Bahujan politics, and Uttar Pradesh (UP) had witnessed a political shift that emerged during the 1990s. On the one hand, a socialist leader, Mulayam Singh Yadav along with few other leaders formed the Samajwadi Party (1992) in U.P. with the principle of ‘equality’ or ideology of ‘socialist society.’ The party functions with a ‘secular’ and a ‘democratic outlook.’ On the other hand, keeping in mind the ideologies (for uplifting the marginal sections) of great social reformers like B.R. Ambedkar, Jyotiba Phule, Narayana Guru, Periyar E.V. Ramasamy and Chhatrapati Shahuji Maharaj, Bahujan Samaj Party (BSP) was formed by a visionary leader Kanshi Ram in 1984, and later, led by Mayawati Prabhu Das (popularly known as Bahen-ji [sister]). The crux of this ethnographic investigation is to map out the inter-connected relationship among caste politics, religion, and relevance of the thought of Dr. B.R. Ambedkar. The study is carried out through an analysis of socio-political activism of the last three decades among the Yadav community. In addition, the data is collected from primary sources through the interview and the participant observation to understand the grounded reality at village level while secondary sources like local magazines of Yadav community, website (www.yadavhistory.com), blogs, Facebook, etc. are used for an in-depth understanding of the legacy of iconic figures B.R. Ambedkar, R.M. Lohia, and Mulayam Singh Yadav.

Kalpaz Publications, 2019

Post-Ambedkarite movements have given a new legacy to Dalit-Bahujan politics, and Uttar Pradesh (UP) had witnessed a political shift that emerged during the 1990s. On the one hand, a socialist leader, Mulayam Singh Yadav along with few other leaders formed the Samajwadi Party (1992) in U.P. with the principle of ‘equality’ or ideology of ‘socialist society.’ The party functions with a ‘secular’ and a ‘democratic outlook.’ On the other hand, keeping in mind the ideologies (for uplifting the marginal sections) of great social reformers like B.R. Ambedkar, Jyotiba Phule, Narayana Guru, Periyar E.V. Ramasamy and Chhatrapati Shahuji Maharaj, Bahujan Samaj Party (BSP) was formed by a visionary leader Kanshi Ram in 1984, and later, led by Mayawati Prabhu Das (popularly known as Bahen-ji [sister]). The crux of this ethnographic investigation is to map out the inter-connected relationship among caste politics, religion, and relevance of the thought of Dr. B.R. Ambedkar. The study is carried out through an analysis of socio-political activism of the last three decades among the Yadav community. In addition, the data is collected from primary sources through the interview and the participant observation to understand the grounded reality at village level while secondary sources like local magazines of Yadav community, website (www.yadavhistory.com), blogs, Facebook, etc. are used for an in-depth understanding of the legacy of iconic figures B.R. Ambedkar, R.M. Lohia, and Mulayam Singh Yadav.