India, the land of festivals and culture, embraces a lot of celebrations across different cultures as one. Baisakhi or Vaisakhi, is the foremost festival of celebrations for the Sikh community.
Celebrated every year, either on the 13th or 14th of April, Baisakhi marks a lot of accomplishments and new beginnings for the Sikhs as well as other communities as well. Baisakhi symbolizes the Sikh New Year. This is the sign of the start of the harvest season. This day also celebrates the establishment of the ‘KHALSA PANTH’ a community of Sikhs who adhered to the Principles of Sikhism.
So, this year let us read 5 facts about Baisakhi we didn’t know!
1. EMERGENCE OF THE WORD ‘BAISAKHI’
The second month of the Nanakshahi Calendar (Sikh calendar) called ‘BAISAKH’ meaning the harvest for New Year for the Sikh community is where the word ‘Baisakhi’ comes from.
2. BIRTH OF ‘KHALSA PANTH’
Khalsa refers to ‘being pure’. The tenth Guru, Guru Gobind Singh started this tradition of Khalsa to protect and honor innocent followers from religious oppression. It formulated new institutions and replaced the old ‘Guru’ system.’ The Khalsa Sikhs are given the titles of ‘Kaur’ meaning Princess and ‘Singh’ meaning Lion for females and males.
This started when the ninth Guru of the Sikhs and Guru Gobind Singh’s father were killed for not adopting Islam under the reign of Aurangzeb. Later his sons were also executed for doing the same. On April 1966, the Sikhs were asked to gather at Shri Anandpur Sahib by Guru Gobind Singh. And on the edge of a tent-pitched hill, he asked to step- forward someone, who was willing to sacrifice their head. He asked this five times, and every time, came out with a sword full of blood and the heads. They were called the ‘Panj Pyaare’ – Bhai Sahib Singh, Bhai Dharam Singh, Bhai Himmat Singh, Bhai Mohkam Singh, and Bhai Daya Singh.
Guru Gobind Singh prepared ‘Amrit’ consisting of water and sugar in an iron bowl with the recitation of Gurbani to be directed to the ‘Panj Pyaare’ while quoting from the Adi Granth. This marked him as the sixth Khalsa. And he became Guru Gobind Singh from Guru Gobind Rai.
3. ESTABLISHMENT OF THE 5 Ks OF KHALSA
Guru Gobind Singh Ji established the 5Ks of Khalsa which included-
KESH- uncut hair
KANGHA- a wooden comb
KARA- iron/steel bracelet to be worn on the wrist.
KIRPAN- a sword
KACHERA- short breeches.
4. FOUNDATION OF THE ARYA SAMAJ
In 1875 Arya Samaj was founded by Swami Dayanand on the same day as Baisakhi which made this day embracing for the Hindu Community as well.
5. CELEBRATING BAISAKHI
Baisakhi is celebrated in the most fun and colorful way mostly in the Northern State of Punjab.
This celebration is initiated by dipping in lakes and ponds early in the morning, wearing new clothes, and joining the marches that go around the town singing religious songs, called the Nagar Kirtans. This is led by 5 Sikhs carrying their flags, ‘Nishan Sahib’ and the holy book ‘Guru Granth Sahib’.
The Sikhs also follow a tradition known as ‘Awat Pauni’ where the people gather around the wheat grown in winter for harvesting. They perform the traditional dance forms- ‘Bhangra’ and ‘Gidda’. The whole town is lit up with rangolis everywhere depicting their joy and pride towards the culture.
While, Baisakhi is a very important day for the embarkment of a journey for the Sikhs, as we read earlier about how India is the land of many cultures, April 14th is not only special for the Sikhs but a number of other communities as well.
The Hindu Goddess Jwalamukhi is also worshipped in Himachal Pradesh, and Sun God- Surya in Bihar with celebrations outside India as well.
Various New Years such as – Bohag Bihu (Assamese New Year), Poil Boshak (Bengali New Year), and Puthandu (Tamil New Year). It is also believed that thousands of years of Goddess Ganga descended on Earth, and for that reason, this day is extra special as well!
Sheetala Saptami is one of the most well-known Hindu festivals. Hindus observe Sheetala Saptami on (saptami) the seventh day of the month of Chaitra during Krishna Paksha which occurs seven days after Holi. This day is celebrated in honour of Goddess Shakti’s feminine power and incarnation, Goddess Sheetala who is believed to be the goddess of smallpox and other infectious diseases. People offer prayers and seek her blessings to avoid contracting diseases like chicken pox and smallpox to safeguard themselves and their families. Different cultures commemorate Sheetala Saptami (also known as Sheetala Satam in some regions and cultures) or Sheetala Ashtami (also known as Basoda in some regions and cultures), depending on whether it occurs seven days after Holi (Saptami) or eight days after Holi (Ashtami). We majorly celebrate Sheetala Saptami in Udaipur.
Significance and History of Sheetala Saptami:
Maa Sheetala, according to myth, is a manifestation of Goddess Parvati, who appeared during the Gods’ sacramental fire rite (Havan). One of the Goddess’s four hands is said to carry a dustpan, and the other is said to hold a broom, some dawning neem leaves, and a water pitcher. She travels in a mule. Although the first two depict cleanliness, the pitcher stresses the importance of clean water for all life on Earth, and neem is known for its therapeutic benefits. During the Havan, a bead of Lord Shiva’s sweat fell to the ground, and a demon known as Jwarasura (literally: Fever-demon) rose from the soil. Jwarasura is revered as the fever-deity who harmed humanity by dispersing illnesses throughout the globe. To beseech the Goddess to protect our families and ourselves from heat-related illnesses, we perform the Sheetala Saptami puja. It is widely believed that Goddess Sheetala aids in the prevention of infectious illnesses like measles, chickenpox, and smallpox.
Rituals of Sheetala Saptami:
– Devotees worship Sheetala Mata on this particular day and give prayers to her.
– Before the sun rises, people get up early and take a cold bath.
– After that, they go to the shrine of Goddess Sheetla to perform various rituals and puja and offer prayers to the deity in order to lead a happy, healthy, and peaceful life.
– The day of Sheetala Saptami is a day when devotees abstain from cooking and only consume food that has already been made the day before. On this specific day, eating hot, freshly baked food is strictly forbidden.
What Is Sheetala Saptami’s Importance?
Sheetala Saptami is an important festival in Hinduism, and holds great significance for devotees. Here are some of the reasons why this festival is considered important:
1. Worship of Goddess Sheetala: The Skanda Purana gives a detailed explanation of the significance of the Sheetala Saptami. According to the texts and Hindu mythology, Goddess Sheetala is an incarnation of Maa Parvati and Goddess Durga. The goddess Sheetala stands for nature’s ability to restore. The deity is worshipped and prayed to for protection against diseases like chicken pox and smallpox by devotees and their offspring on this auspicious day. Sheetala, when used literally, refers to cold or coolness.
2. Purification of the body and surroundings: The event also stresses the value of hygiene and cleanliness. To get rid of any bad karma and stop the spread of illness, people clean their homes and surroundings.
3. Observance of fast: Many devotees observe a fast on Sheetala Saptami to show their devotion and seek the blessings of the goddess. The fast is believed to cleanse the body and purify the mind.
4. Rituals and traditions: The “Kiriya” ritual and the offering of seven different kinds of grains and vegetables to the goddess are two rituals and customs connected to the celebration. These customs are thought to bring prosperity and shield people from illnesses.
5. Social significance: Sheetala Saptami is also an occasion for people to come together and celebrate as a community. People can show their gratitude for their blessings and deepen their bonds with friends and family during the festival.
6. Offering to Brahmins: In some regions, devotees offer food and donations to Brahmins as a part of the Sheetala Saptami celebrations.
A day of no cooking
The devotees refrain from eating any recently cooked food or hot or warm food throughout the day and don’t ignite any stoves in the kitchen.
According to the shastras (ancient principles), simple, non-spicy, cold food stored securely from the day before is advised to be consumed on this day as a digestive system relaxant. chilly is Sheetal. The Sheetala Mata vrat includes “sheetal” (cold, calming) food to soothe the stomach and provide it with simple-to-digest food.
A day before the celebration, people cooks oliya which is considered to be the most important food item and is also offered to goddess sheetala while performing the puja.
Due to the fact that Sheetala Saptami falls at the start of summer, which in many ways signifies the beginning of summer season and the change from spring to summer in a country like India, foods that are high in heat and seasonings only exacerbate bodily conditions and make digestion more challenging. People concur that basic food can be eaten for at least one day as a result and they usually eat food items like oliya, aaloo ki sabzi, panchkuta (ker sangari), puri, bhindi, and amchur.
Sheetala Saptami significance still remains strong today, as people have noticed that the belief also stays true to science.
He is a Distinguished Medi Entrepreneur, Renowned Business Leader, World Record Holder, National Award Winner, and IIM Gold Medalist
Dr Arvinder Singh from Udaipur, Rajasthan has recently become the chairman of the International Board of Cosmetic Dermatologists (IBCD), London United Kingdom recently and in this way, he will be bringing international standards of Clinical Cosmetology and Aesthetics training in India and Asian Countries.
Receiving an Award from the CM of Rajasthan
Highlights of Dr Arvinder Singh
CMD and CEO of Arth Group ( Arth Diagnostics, Arth Skin and Fitness and Arth Marudhar Skin and Cosmetics)
Founder and Chairman of International Board of Cosmetic Dermatologist (IBCD), London, UK
Founder and Chairman of Institute of Aesthetic Medicine, Cosmetology and LASER (IAMCL)
World Record Holder and Gold Medalist postgraduate medical doctor as International Board-Certified Cosmetic Dermatologist, Aesthetic Physician and Clinical Pathologist.
Board Member and Head of International Faculty of ‘International Education Board’ for Aesthetics and Cosmetology, London, United Kingdom
Receiving award from the Governor of Maharashtra
The efforts have been recognized in terms of various awards for Cosmetic Dermatology and Face Aesthetics at National and State Level by Chief Minister, Health Minister and Governor of State of Rajasthan and Maharashtra.
Certified as International Grand Master of Training in field of Aesthetics and Cosmetology from UK.
Holding record of only doctor achieving Gold Medal in MBA from Indian Institute of Management (IIM). Also trained and certified from Oxford, United Kingdom in education management.
Published 11 research papers in National and International journals and two books (“Doctor and Law” & “Ten Tools to Creative Genius”)
Have specialized in facial aesthetics with special interests in procedures like Botox, Fillers, vampire facial and Nonsurgical Face Thread Lift.
Trained in field of Cosmetic Dermatology and Aesthetics from Canadian Board of Aesthetic Medicine, American Association of Aesthetic Medicine, Sweden Academy of Aesthetics, American Council of Aesthetics, German University and Indian Society of Aesthetic Medicine.
Dr Arvinder Singh with actress Bhagyashree
Specialized in Medical law and done LLB. Also trained as Commercial Mediator, Arbitrator and International Negotiator by Indian Institute of Arbitration and Mediation (IIAM). Registered and Qualified from Chartered Institute of Arbitration (CiArb), London, United Kingdom
Gold Medalist in Pistol shooting (para) at Rajasthan state.
Having vast experience of working as entrepreneur and in corporate culture in senior position as vice president and national head.
Public Speaker and delivered thousands of motivational speeches and medical seminars across India and abroad. Have taken role as International Brand Ambassador in multinational companies Woxmen and Horiba
Received national awards as Business Leader, Young Entrepreneur, Researcher and Academician.
Dr Arvinder Singh with Health Minister of Rajasthan
Dr Arvinder Singh will be soon providing the education in field of Cosmetic Dermatology, Clinical Cosmetology and Medical Aesthetics. Not only clinical aspects but he will be providing step by step guidelines that how to run and grow your business of clinical aesthetics and cosmetology and how doctors can run their clinics for enhanced profitability.
Only Arth Skin has Award Winning Alma’s Soprano Titanium for best LASER Hair Removal
Why Choose Full Body Laser Hair Removal at Arth Skin and Fitness?
Hair Removal with ALMA’s SOPRANO TITANIUM & SHR patent method.
Udaipur’s only Triple wavelength 3D painless, full body hair reduction. Triple wavelength removes all type of unwanted hair at various depths.
India’s first and largest centre of excellence in collaboration with ALMA, the top medical aesthetic company in the world.
Qualified Trained Female Team available to handle procedures of female clients.
Rajasthan’s only centre having FDA & CE certified for all Machines.
Awarded Quality certificate and Quality systems accredited.
Proudly present a Panel of Six Qualified Doctors including Dermatologists and Cosmetologists.
Why Laser Hair Removal?
Traditional hair removal is time consuming and, in many cases, frustrating. Traditional methods of hair removal like waxing, shaving and tweezing are effective for removing hair, but only temporarily. LASER hair removal is effective, efficient and provides a long-term solution for getting rid of unwanted hair. LASER hair removal can be performed on any part of the body that has unwanted hair. Summing up the benefits of laser hair removal, we can conclude that it
is a permanent solution to unwanted hair
rejuvenates you skin
lightens pigmented areas
eliminates ingrown hair
offers results from the very first session
provides more youthful appearance
Here are some salient benefits of LASER hair removal
1. LASER Hair Removal is Quick
Laser hair removal treatments are much quicker than you may expect.
2. LASER Hair Removal is Economical and Saves Money
When you get laser hair removal treatments done, you eliminate the need for endless amounts of razors, shaving cream, waxing appointments, etc. Laser hair removal is financially smarter, takes less time and will give you an overall longer lasting result.
3. Eliminate Ingrown Hairs
It is the best solution to make sure you don’t suffer from a pesky ingrown hair and risk having to have it removed. It is also a great option for people who have sensitive skin and have skin irritation after shaving or waxing.
4. Time Saving
With laser hair removal, you no longer have to spend time shaving or going to appointments to get the hair waxed. You also don’t have to worry about making mistakes and missing spots anymore. You will have clean-shaven skin.
5. Always Look Silky and Smooth
Unlike with waxing, where you have to keep hair in between sessions for proper removal, LASER Hair Removal keeps you silky and smooth.
Frequently Asked Questions – FAQs
What are the risks?
You can have laser hair removal treatment done over your lunch break, because there is no recovery time. The lasers do not remove skin, so there are very low risks.
Is It painful?
Laser hair removal with Soprano Titanium at Arth is painless.
How does the LASER remove the hair?
The lasers emit a light at a specific wavelength that will be absorbed by the pigment of the hair follicle without damaging the skin around it. The light is converted into heat energy, which then removes the hair follicle so that it will not produce more hair.
How many treatments are needed?
Typically, it will take six to eight treatments to achieve a full clear area, but there are certain people who only need four treatments.
How to Prepare for Laser Hair Removal
Before having laser hair removal done, you should check with your doctor to ensure you are a good candidate for the treatment. You should limit waxing, plucking and tweezing and electrolysis for six weeks before the treatment. The laser targets the roots of the hair, which are temporarily removed when you have them waxed or plucked.
Recovery
For the day or two after the treatment, your skin will look and feel sunburned. Moisturizers and cool compresses can help. Over the next month, the treated hair will fall out. Make sure to wear sunscreen for the following month to prevent temporary colour changes in the skin.
All of us just embarked on the new journey of the year 2023 with resolutions, hopes, and to-do lists for this year. While all of us have our ways of welcoming a new year, a party comprising dance and music scenes is one of the best ways to begin a year on a celebratory note. Speaking of New Year’s Eve parties, ‘Rolling Hills’ is one event most of the ‘party-holics’ in town must have heard of.
Like its last four seasons, the ‘Rolling Hills’ concluded on a grand note, setting higher benchmarks for the next edition. We had a conversation with Dushyant Periwal, the man behind the idea of ‘Rolling Hills’, for a complete insight into the journey of ‘Rolling Hills’ as a pioneer of large-scale new year parties in Udaipur.
Dushyant Periwal: Founder & Chairman – WDNE, Curator of Rolling Hills
How did the idea of Rolling Hills begin?
We have been organizing large-scale New Year’s parties for almost a decade now. However, in 2018, we decided to gear up by commencing a dedicated, game-changing edition of the New Year’s Eve celebration to upscale the entertainment quotient and magnitude of the event. With this thought at the core, the idea of ‘Rolling Hills’ was born in 2018, which dwelled in the city’s largest music festival. The first edition of this ‘Rolling Hills’ music festival was held successfully in 2018, and since then, it has been a ‘never-look-behind’ experience for us.
How has the journey of Rolling Hills been to date?
The entire journey of Rolling Hills, since the first edition in 2018 and the most recent one in 2022, has only been an upscaling journey, with every edition becoming bigger and better with every passing year. The most recent one was the fifth edition of Rolling Hills, and it was the biggest one to date, amassing a jam-packed house at Royal Retreat resort.
How has Rolling Hills been instrumental in changing the party scenes in Udaipur?
Not long ago, Udaipur was known as a quaint little town, with little or negligible party scenes even on grand occasions like New Year’s Eve. With the venture of Rolling Hills, WDNE has been instrumental in uplifting the benchmarks of party culture, with every edition only becoming grander than the erstwhile edition. Apart from welcoming the residents of Udaipur, Rolling Hills also caught the attention of other cities of Rajasthan and nearby states, which has only added to the scale of the event.
What was this year’s edition of Rolling Hills all about?
The last edition in 2021 was graced by the presence of renowned DJ Aqeel. However, the 2022 edition just became a scaled-up event with ten artists putting up a two-day show at the Royal Retreat Resort. The lineup included DJ Lemon, DJ Nash, DJ Cyrus, DJ Tasnneem, DJ Hashtag, DJ Candice, BhuvIn, Mihir, DJ Veeshal and DJ Shilen Sharma.
We thank all these artists, along with the public gathered, for making this two-day fest a memorable experience while looking forward to the 2023 edition.
अध्यापक प्रसन्न मुद्रा में, छात्र भी प्रसन्नचित्त, अध्यापक गंभीर मुद्रा में, छात्र भी गंभीर व सहमे हुए। यानी अध्यापक का प्रतिबिंब छात्रों में देखा जा सकता है।
अध्यापक का कार्य अध्यापन तक सीमित नहीं है बल्कि वह बालक के भविष्य का निर्माता है। निश्चित ही पहला दायित्व अध्यापन है। अध्यापक की अपने विषय पर अच्छी पकड़ होनी चाहिए। निरंतर अध्ययन कर स्वयं को अपडेट रखना चाहिए। कोई भी विषय क्यों ना हो भाषा के साथ समझौता नहीं किया जा सकता है, भाषा संबंधी अशुद्धियों की शिक्षण व्यवसाय में कोई छूट नहीं है।भाषा सभी संप्रेक्षण का मूलभूत माध्यम है,भाषा बिना सारे विषय अधूरे हैं।
अध्यापन के लिए उसे नित नए नवाचार व प्रयोग करते रहना चाहिए। विभिन्न बौद्धिक स्तर, विभिन्न सांस्कृतिक व सामाजिक पृष्ठभूमि के बालकों को एक साथ समाहित करना आसान काम नहीं है। ऐसे रास्ते खोजने होंगे जिसमें हर बालक अधिगम प्रक्रिया में आगे बढ़ सके, खासतौर पर प्रथम पीढ़ी अधिगमकर्ता जिन के समक्ष कई चुनौतियां हैं जैसे भाषाई अवरोध, अनियमित उपस्थिति, शिक्षा विहीन पृष्ठभूमि, भिन्न सांस्कृतिक-सामाजिक पृष्ठभूमि, निम्न आर्थिक स्थिति तथा सहपाठियों का असहयोग। इस वर्ग के छात्रों के साथ न्याय करना आवश्यक है।
किसी प्रकार का नकारात्मक व्यवहार (डांट या पीटना या अशब्द बोलना) स्थिति को और बदतर कर सकती है और छात्रों के विद्यालय छोड़ने की प्रवृत्ति बढ़ सकती है। इन दिनों अध्यापक द्वारा शारीरिक व मानसिक प्रताड़ना के केस निरंतर बढ़ रहे हैं जबकि आरटीई एक्ट धारा-17 या सुप्रीम कोर्ट के आदेशानुसार जारी शिक्षा विभाग के परिपत्र के तहत शारीरिक दंड पर पूर्णरूपेण रोक है इसके बावजूद तकरीबन हर विद्यालय में छड़ी लेकर घूमते शिक्षक नजर आ जाएंगे। सवाल यह है कि शिक्षक को इस छड़ी को रखने की आवश्यकता क्यों है। क्या स्नेह से बच्चों को अनुशासित नहीं किया जा सकता है?
राजस्थान के शिक्षा मंत्री का यह बयान कि समय-समय पर शिक्षकों को खेल-खेल में शिक्षा तथा आनंददायी शिक्षा का प्रशिक्षण दिया जाता है, इसकी हकीकत यह है कि सरकारी विद्यालयों में यह दो पर्सेंट कक्षाओं में भी प्रतिबिंबित नहीं हो रहा है। बच्चों को खेल खूब पसंद होते हैं, यदि खेल द्वारा शिक्षण करवाया जाता है तो कोई कारण नहीं कि बच्चे अधिगम में रुचि न लें या कक्षा में ध्यान ना दें। पिटाई जैसे कृत्यों की नौबत ही नहीं आएगी। यानी अध्यापन कार्य रोचक और आनंददायी होने पर कई समस्याएं स्वत ही समाप्त हो जाती हैं।
अध्यापक की भूमिका में एक महत्वपूर्ण भूमिका शिक्षार्थियों के चरित्र निर्माण की है। यह तभी संभव है जब अध्यापक का स्वयं का चरित्र आदर्शतम व मूल्य उच्च हो। अध्यापक के शब्दों व व्यक्तित्व में समरसता होने चाहिए। छात्र अध्यापक से अनौपचारिक रूप से बहुत कुछ सीखते हैं। छात्र अध्यापक का बारीकी से अवलोकन करते हैं, उनके पहनावे को, कार्य करने के तरीके को, संप्रेक्षण के तरीके को, अपने में उतारते हैं। अतः अध्यापक का अपने हर व्यवहार के प्रति सचेत रहना चाहिए। यदि अध्यापक ब्लैक बोर्ड पर टेढ़ा-मेढ़ा, ऊपर-नीचे, अव्यवस्थित लिखता है यही स्थिति छात्रों की कॉपी में देखी जा सकती है। अध्यापक चुस्त-दुरुस्त है तो कक्षा के सभी बच्चों में वही ऊर्जा संचरित होती देखी जा सकती है। मूल्य शब्दों से नहीं बल्कि अध्यापक के व्यक्तित्व से बच्चों में उतरते हैं ।अध्यापक में धैर्य व कठिनाइयों से जूझने की क्षमता होनी चाहिए तभी वह अपने छात्रों में इन गुणों का विकास कर सकता है। आज के छात्रों में न धैर्य है ना समस्याओं से जूझने की क्षमता, यही कारण है कि छोटे-छोटे व्यवधानों से टूट जाते हैं। आत्महत्याओं का बढ़ता ग्राफ भी इसी ओर इशारा करता है।
इससे जुड़ा एक और दायित्व है, अध्यापक को परामर्श की मूलभूत समझ होनी चाहिए। बच्चा गुमसुम है, उदास है या अत्यधिक आक्रमक व्यवहार करता है तो बजाय उसे दंडित करने के उसके इस व्यवहार के तह में जाने की जरूरत है। किसी प्रकार के असामान्य व्यवहार के निश्चित ही कारण होते हैं, ऐसे व्यवहारों के प्रति समय रहते ध्यान न देने या नकारात्मक व्यवहार से लक्षण उग्र होते चले जाते हैं जो परिवार व समाज के लिए घातक साबित होते हैं।
शिक्षण एक बहुत ही पवित्र कार्य है, इस की गरिमा बनी रहनी चाहिए। शिक्षक बनना इतना आसान भी नहीं होना चाहिए कि इसे अंतिम विकल्प के रूप में लेने के रास्ते खुले रहें। शिक्षक बनने के लिए आयोजित प्रवेश परीक्षाओं का स्तर इतना चुनौतीपूर्ण तो होना ही चाहिए कि सिर्फ उन्हीं को प्रवेश मिले जिसमें अध्यापक बनने के गुण मौजूद हैं।
The information about the Meena tribe was extensively documented by British historians and anthropologists during the colonial period. Some of them are Colonel Tod, Crooke, and Russell. It is said that the data given by the above officials have been manipulated up to some extent. Hence it was observed that most of the facts and knowledge about this tribe were blurred out. Meenas during the British rule were classified as a criminal tribe under the Criminal Tribes Act: a notorious colonial law which listed certain forest communities as ‘criminal by birth’. Post- independence this tribe was moved to the “denotified list” from the criminal list and thus a path of growth was laid out for them. There have been numerous speculations around the origin of the Meena tribe. Although there is no proof of the etymology of the tribe but it is believed to come from the word “meen” which means a fish but consuming fish is taboo and hence this is not a reliable discovery.
There have been no efforts made to know the history of the Meena tribe event by event. It is important to know that the Meena tribe was first mentioned in 500 BC. History claims that almost 18 km far from Udaipur city flowed the Maural river. On the banks of this river developed a city called Mauran. The citizens of this city are known as Maureja or Maureda. Some others trace the term Meena to the Mauryan empire and argue that Meenas were the citizens of the Mauryan Empire and that is why even today they are known under Maureja or Maureda. There is no written historical account about the Meena tribe hence most that is known is based on oral history.
The Meena tribe’s history can be traced back to events that occurred in the 12th century. When writing on the Rajput states, Colonel Tod made reference to the Meena tribe. He wrote an interesting story about the origin of Meena or them coming to light. He mentioned that the state of Narmer was ruled by a Meena. When prince Sor Singh of Narmer died, his brother acquired the state illegitimately. The actual successor of the throne, that is the son of Sor Singh, was still an infant. His name was Dhola Rai. The mother of Dhola Rai was extremely upset about the unfair treatment done to his son. One day she left the city of Narmer dressed as a man with Dhola Rai in a basket. She reached Khorgoj (Jaipur) which was the home of the Meena tribe. The tired mother started plucking and eating berries from the wild. As she turned back to her son, she saw a large snake. The scared mother started yelling for help. A brahmin was passing by and comforted her saying that it was a good omen. “That the boy will achieve great things in life,” he said. And eventually, as Dhola Rai grew up he was able to acquire his father’s land back with the help of the neighbouring states.
Socio-Cultural Association of The Meena Community
As far as the settlement pattern of the Meena Community is concerned, the smallest unit is known as Dhani. Dhani consists of the houses of the members of the villages. They are a patriarchal society. The members believe in the origin of one known ancestor. The ancestor is considered as the founder of the Dhani. The collective front of these Dhanis makes a Meena village. The Dhani-based villages of the Meena community are found in Jaipur.
However, the villages of the Meena tribes in Sawai Madhopur and Udaipur do not cover the Dhani system. What Meenas call Dhani, Bheels call “fala”. The families living in Dhani are brothers and sisters. Hence, marital relations cannot be made. Generally, a non-Meena does not reside in a Meena-Dhani. The range of the houses in a Dhani is from 2 to 20 houses.
The lifestyle of the Meena Community
Meena communities live in a compact village. Their settlement pattern is not the same as the scattered villages of Bhils. They generally prefer to live near their cultivation land, thus resulting in compact settlements. The architecture of the houses of the Meena tribe is according to the hot weather of southern Rajasthan, the walls are made of soil and the roof is flat. Partition within the house is also made by the walls out of the soil and the structure has one entrance. The stock of grains and all the random commodities are placed in the living room itself. There is this open space outside the house where men spend most of their time and the women of the house live inside the structure. Along with the cultivation of food grains the community is also involved in poultry and animal husbandry.
The saga of the forest people of Mewar is an unspoken chapter in history books. The region of Mewar is teeming with stories of heroism, sacrifice, cultural richness and above all, the supreme love for the motherland. The contribution of the forest dwellers of Mewar in that story of bravery is no less. They have remained the watchmen of the Aravalli and the Dharmarakshaks of the highest order. They have protected Bharat and Mewar against all dangers. The Maharana Mewar Foundation gives an award in the name of Rana Punja to honour the exemplary contributions of persons of tribal origin. It is the sincere attempt of this article series to bring to light, the endless contributions of the Mewar forest people in the service of ‘Eternal Mewar’ and the timeless civilization that is Bharat, especially as we celebrate the Amrit Kaal of independence.
The land of Mewar boasts of glorious history, culture and traditions that have survived the test of time. The story of Mewar is a brilliant saga of the survival of ‘Swadharma’ and ‘Swabhiman’ against all kinds of attacks and invasions. The valiant Sisodia Rajputs who trace their ancestry to the Surya Devata or the Sun God have fought against all attacks throughout history and remained one of the very few princely states that constantly resisted the supremacy of the rulers of Delhi during the medieval period.
Sisodiya Dynasty of Mewar Source: RajRAS
It is interesting to note, however, that it was not just the Rajput rulers who resisted attacks and fought valiantly. It was a host of other brave men and women who fought and made sacrifices to protect the honour and sovereignty of Mewar state. But for their wholehearted collective efforts, the kings might have fallen short in their sacred duty of defence of Mewar.
From the generosity of Bhamashah who provided Maharana Pratap with the resources of wealth to fight battles and the Afghan chiefs like Hakim Khan Suri who laid down their lives in Haldighati, to the supreme sacrifice of Panna Dhai who gave up her own son for her loyalty towards the sacred land of Mewar.
The histories of Mewar are loaded with stories of pride, loyalty and indomitable courage. One such contribution which has been continuous and enormous, from the beginning to the present day has been that of the Vanputras who have aided the Maharanas in many battles against the Mughals and have resisted independently against the encroachment and oppression of the British.
The land of Mewar is known as ‘Medapat’ in ancient Sanskrit inscriptions and manuscripts due to the presence of a ‘Meda’ community which used to inhabit this region in ancient times.[1] The region of Mewar comprises the present-day districts of Udaipur, Chittorgarh, Pratapgarh, Rajsamand, Bhilwara, Banswara etc. A number of forest communities inhabit the dense foothills of the Aravallis and act as the proud guards of Mewar. The most prominent tribes of Mewar include Bhils (link of Bhil Tribe Article) , Meenas (link of Meena Tribe Article) and Garasias out of which Bhils stand out in terms of their unparalleled contribution and bravery.
Uncanny Facts about the Bhils and the Guhas
Though the early histories of the Bhils and the Rajputs of Mewar are covered in some uncertainties due to the lack of availability of and research on inscriptions and pedigrees, it can be concluded that before the consolidation of the Guhilot dynasty, it was the Bhils who ruled large parts of this region. Col. James Tod, in his extensive classic, ‘Annals and Antiquities of Rajasthan’ traces the origin of Guha or Guhil, the ancestor of the Guhilot dynasty to Valabhi in Gujarat. He tells the story of young Guha growing up amidst the Bhils after his mother Pushpavati committed Jauhar as her husband Sheeladitya, the ruler of Valabhi, died fighting while defending Valabhi against enemies.
The Bhils were impressed by his war-like skills and kept him in their protection as the Bhil chief Mandalika ruled Idar. Guha was declared the next leader of the Bhils when one of the boys cut his finger and applied the tika of sovereignty using his blood on Guha’s forehead. Guha then killed his benefactor to achieve the throne. Tod then draws the story further when he mentions the killing of the Kshatriya king Nagaditya at the hands of the Bhils and the recapture of Idar. The son of Nagaditya, who came to be known as Bappa Rawal was again raised by Bhils and two Bheels: Baldeo from Undri and Dewa from Oguna Panora performed the tika ceremony for Bappa Rawal using their blood.[2]
Mahakavi Shyamaldas who wrote the authentic magnum opus, Veer Vinod and G. S. Ojha who wrote his two-volume book, ‘Udaipur Rajya ka itihaas’, dismiss these claims by Tod as mere concocted stories or folklore which might not have a basis in historical evidence. Ojha argues that these stories of Tod are affected by historical inaccuracies and could have been based on Jain texts whose historicity is uncertain. While Ojha refutes the claim of Valabhi, Veer Vinod agrees with Tod over the argument of Valabhi and argues that the origins of the Guhil dynasty could be traced back to Anandpur in Gujarat, based on a study of inscriptions.[3] Both Veer Vinod and G.S. Ojha agree on the fact that it is possible that Guha had a large kingdom stretching up to Agra as a large number of coins with ‘Sri Guhil’ inscribed on them have been unearthed from Agra.
Maharana Hammir Singh, Founder of the Guhilot Dynasty Source: History Flame
On the basis of this, Ojha concludes that if Guhil was a ruler of such a large territory and had coins issued in his name, then it was quite impossible for him to have started from the humble origins mentioned in the Tod story. Moreover, Tod mistakenly calls Nagaditya the father of Bappa Rawal which goes contrary to historical evidence around the same. Besides this, the uncanny similarities in the two stories of Guha and Bappa Rawal presented by Tod also cast a shadow of a doubt.
That being said, the benefit of the doubt remains that the coins belonged to some other descendant of Guha with the same family name because both Veer Vinod and Ojha admit that the script found on the coins perhaps, did not belong to the time period of Guha. Moreover, this cannot be denied that there indeed was some close relationship between the early Guhilots and the Bhils due to many reasons.
Origin of the Bhil Community
Many branches of the Bhils trace their origins to the Sisodia Rajputs and claim Suryavanshi descent. Some believe that they retired to the forests due to invasions of the mlecchas (People of foreign extraction in ancient India) or the constant infighting with other Kshatriya kings, some say that they attained the status of Bhils because they committed the sin of eating beef and others claim that they were Rajputs who married into the Bhil community. All these beliefs point to an exciting inference, that in the early days, there was a very close relationship of intermingling and interaction between the two communities and community barriers were relatively fluid. We could also infer that intermarriage could have been commonplace. Before the coming of Islam, caste identities and community barriers in Indian society were less rigid and more flexible. Another marker of similarity is the belief in faith and worship between the two.
The house of Mewar is believed to be ruled by Eklingji, a variant of Shiva and the Maharana is said to be ruling on the behalf of the deity as his Diwan. The Bhils too have origin myths associated with Shiva and till today strongly believe in a Shaiva tradition. The story presented by Tod could have been historically inaccurate but it may not be absolutely deprived of truth. This is clear through the tradition which is so revered in the House of Mewar in which the successor to the Maharana of Mewar does not assume the title of Maharana unless a Bhil chieftain puts a tilak on his head with his own blood.[4] In this respect, the story of either Guha or Bappa Rawal’s childhood presented by Tod assumes some legitimacy.
Forest dwellers all over the world have had their own classified lifestyles. Be its settlement patterns, food preparation, architecture, community beliefs and even medicine and disease management. The forest dwellers of Mewar too, have had their own methods to treat and manage various diseases with the help of their plethora of knowledge about herbs. The members of the forest communities see this knowledge as the most reliable and something that they inherit from their ancestors. They believe in forests and their products to be the cure for almost all ailments.
With India having dedicated literature of Ayurveda, which accepts and preaches about nature being the solution to all physical inconveniences, it’s no surprise that forest people have had an efficient disease control structure. The traditional medicine system of the forest people runs parallel to Ayurvedic tradition as parts of the plant or tree such as the trunk, leaves, flowers, gum, etc. are used in some or the other way in terms of direct application to oral consumption for the purpose.
The spices prepared by drying the fruits, leaves, trunk skin etc. have been considered most powerful in case of some specific illnesses. The forest people who are engaged in medicinal talent in Rajasthan are called “Guni” meaning, ‘meritorious’. The etymology is based on the Hindi word “Gun” meaning excellence. These communities have acquired the reliance of people for treating them over the course of many years. The discovery of the role of plants in treating human ailments cannot be marked by a specific date in history but oral history tells us that plant-based medicinal practices have been carried out since ancient times.
Gunis and Plant-Based Herbal Healing
The usage of herbs by the forest people must have been accidental and the result of curious exploration. The “mantra uccharan”, bathing in holy water bodies, temple visits and contact of the patient’s body to the statue of god and goddesses, offering sacrifices to deities, feeding young girls and cows etc. was also accompanied by the oral and applicative use of herbs. It has been seen worldwide that traditional knowledge of herbs has been passed on through oral history.
As we were researching, it was seen that very little has been recorded in the literature and efforts are being made constantly in the direction to have more and more written evidence. It has been realized that it is extremely important to conserve this traditional practice as this aspect of the forest dwellers of Mewar needs preservation. The rural and forested areas of Mewar are well known and accessible even by the urban population, through oral communication, despite having access to modern medical facilities. Herbal medicines are yet to gain prevalence again. Known by various names, the classification lies where Vaidyas are the clan of healers belonging to the Brahmin community and follow precise Ayurveda whereas Gunis are a group of forest healers with their own methods.
Where Ayurveda is a more celebrated and developed herbal approach in India, the use of herbs is a continuous hereditary tradition in tribal communities. There is no certification or verification for the herbal healers from forest people and their services are limited to a particular region and community. Gunis have been termed exceptionally learned when it comes to plant-based healing as they are well aware of each and every part of the plant and its use to heal various ailments.
There is also no gender discrimination observed within the healer tribes as female Gunis have earned equal respect as the male ones. Herbs and their by-products are deeply rooted in their lifestyle and culture and only that seems to matter when it comes to curing an ailment. The concoctions, syrups, powder and tablets made from the leaves, flowers, bark, oil, fruit pulp, seeds, etc. extracted from the various plants such as chirmi, gunja, roheda, Sangwan, Haldi, Amarbel, Babool, Kali Musli, Datura, Morpankhi, Giloy, Ashwagandha, Rinjani, Khair, Kulthi, etc. have been used to successfully treat ailments like asthma, arthritis, infertility, gonorrhoea, syphilis, tuberculosis fever, malaria, cough, snake bite, herpes, eczema, kidney stone, external tumour, dysentery, epilepsy, piles, rheumatism etc. Nature for the forest people of Mewar is not just a resource, but an important part of life. They worship nature as a deity and have it positioned as something extremely sacred.
NGOs such as Jagaran Jan Vikas Samiti based in Udaipur, Rajasthan work in the favor of strengthening the institutional presence of Gunis. The data from the latest meet of the Samiti shows that Gunis do not believe in inter-community/ tribal discrimination as a member of various tribes such as Rawat, Kathodis, Gameti, Garasia etc. attended the meet to share their vows and experiences around herbs.
These Mewar forest dwellers made a significant contribution to that tale of bravery. They have continued to serve as the Aravalli’s watchmen and the top-tier Dharmarakshaks. They have guarded Bharat and Mewar against all threats. The Rana Punja Award is given by the Maharana Mewar Foundation to recognise individuals of tribal descent who have made outstanding contributions. In particular, as we commemorate the Amrit Kaal of independence, it is the genuine endeavour of this article series to bring to light the unending contributions of the Mewar forest people in the service of “Eternal Mewar” and the eternal civilization that is Bharat.
Bhils and the Origin of Medieval Mewar (Bhilwara, Banswara)
The history of Mewar cannot be written without elaborating on the contribution of the Bhils. Bhils constitute one of the largest tribes in India and are found in the regions of Rajasthan, Gujarat, Madhya Pradesh and Chattisgarh. The Bhils are a proud community of the Aravallis and hold an extremely respectable position in Mewar. The Coat of Arms of the House of Mewar comprises the Rajput on one side and the Bhil warrior on the other, together guarding the territory of Mewar. This signifies that it is the Bhils and the Rajputs together who have defended Mewar jointly against all attacks and dangers. The Bhils hold a position of high regard and over the years, have exemplified the motto of Mewar: “Jo Dridh rakkhe dharmko, tahhi rakkhe kartaar”; meaning: God protects he who defends Dharma.[1]
The contribution of the Bhils in the history of Mewar and its defence against invaders appears historically certain and backed by authentic evidence. As quoted by Mahendra Singh Bhanawat, the ruler of Abu around 1190 CE was Jetsi Bhil who lost his throne to king Bheemdev II of Gujarat. The descendants of Jetsi claim to be of Parmar descent. According to Shyamaldas, Dungarpur was established by Dungariya Bhil and Kota was established by Kotia Bhil. These rulers lost in battles to different kings of other states of Rajputana.[2] It is possible that they retired to the forests after these defeats.
The idea of a forest dweller is also a pretty tricky idea because those were the days when large parts of the land were forested areas and the chasm between the forest and the nagara/gram was not very sharp. The region of Bhilwara which is now an urban industrial centre was once a forested region with a large population of Bhils as is clearly evident from the name of the city. The mention of Vishna Bhil as the founder of Banswara is also commonplace. The royal insignia of the state of Kushalgarh also contains a Bhil warrior on one side and a Rajput on the other. The Bhils of Mewar resided mainly in deep forests of the mountain ranges around the region and agriculture, poultry, hunting, and wood carpentry are a part of their lifestyle. Their life is based on herbs and plants for physical well-being and existence.
Rana Punja- The Bhil Chieftain
Source: shunyakal.com
Perhaps the most iconic and popular Bhil figure in the history of Mewar is the Bhil chieftain Rana Punja who fought alongside the great warrior king Maharana Pratap in the battle of Haldi Ghati in 1576. Punja was awarded the title of ‘Rana’ in respect of his bravery and sacrifice. ‘Rana’ is the title which is used by the king of Mewar himself. This depicts that the king of Mewar held the Bhils and their contribution in extremely high regard. After the battle of Haldighati was over and the Mughals were unable to capture Pratap, Man Singh, the Senapati of the Mughal army and other Mughal warriors camped at Gogunda to try their last attempt at capturing Pratap. With the help of Bhil and Rajput warriors, the army of Maharana surrounded the encampment of the Mughal army and cut off their supplies of food and armament and made them crippled for almost four months. Tired and famished, fighting the Rajputs on the way, the Mughal army somehow reached Ajmer where Akbar was then staying. Defeated and frustrated, Akbar sent a number of military campaigns but the Maharana pursued the tactic of guerrilla warfare in the thickets of Aravallis with the constant support of the Bhils and succeeded in decimating the Mughal army units multiple times.[3]Finally in 1582, on the auspicious day of Vijaydashmi, Pratap defeated the Mughal forces in the battle of Dewair where the Maharana permanently closed 36 Mughal outposts in Mewar and ultimately recaptured the whole of Mewar except Chittor, Ajmer and Mandalgarh.[4]Tod writes another anecdote of Pratap’s days in the forest when his family was saved by the Bhils who carried his young children in baskets, hid them in the mines of Zawar, and guarded and fed them.
In 1661, the Rajputs defeated Emperor Aurangzeb with the help of Bhils. In 1767, Ahilyabai of Malwa began to oppress the Bhils but it could not last long in the face of the constant resistance of the Bhils. In the eighteenth century, Marathas and Pindaris constantly attacked Mewar and the Bhils stood hand in hand with the Maharanas to fight them and defeat them on several occasions. The Marathas and Pindaris wreaked havoc on the Bhil population and tortured them in many ways. The period of 1805 to 1817 saw a period of the constant struggle between the Bhils and the Marathas.
Contribution Of Bhils In Freedom Struggle Against The British
Source: My India My Glory
A golden era in the history of the Bhils is seen in their independence struggle against the British when they became immortal names in the Indian freedom struggle. The ruthless attacks of the Marathas and the Pindaris had impoverished the Bhils and they then resorted to robbing and plundering to fulfil their basic needs. This was also a period of deterioration of Rajput-Bhil relations. The contemporary Maharanas had entered into a treaty with the British and lacked the courage, determination and perseverance of the likes of Sanga, Pratap, Kumbha and Amar Singh. The British officials pursued a cruel policy against the Bhils and treated them as criminals. The Rajputs remained complacent and distanced themselves from the Bhils as they considered themselves to be superior to them, having forgotten the glorious past of Bhil loyalty and Rajput-Bhil companionship. The Bhils, still fearless and proud, were left to fend for themselves. The acts of loot and plunder carried out by the Bhils continued to irk the authorities. James Tod, as the British agent in Mewar advised the Maharanas to employ British troops against the Bhils.
The British then employed the Bhils in the British army as a separate regiment called the Mewar Bhil Corps in 1841. The British Agents in Mewar tried to criminalize the traditional practices of the Bhils and often put pressure on them to pay revenues to the state which was strongly resisted by Bhil chiefs. The Mewar government increased taxes and imposed new levies and on the advice of the then British Agent imposed restrictions on the illegal levies that the Bhils chiefs had started collecting. They were also prevented from cutting grass, cutting wood, distilling liquor from Mahua leaves and accessing other forest produce. The British monopoly on salt and opium increased the prices of these commodities. These actions worsened the economic conditions of the Bhils. Extension of civil and criminal jurisprudence to Bhil regions amounted to interference in the internal autonomy of the Bhils. The British effectively used the Bhil corps to suppress Indian resistance movements like those of Tantya Tope. However, two Bhil gametis joined Tantya Tope.[5]
Continuous exploitation, worsening economic situation and cultural and political interference of the British and the indifference of the Maharana to their cause finally erupted in the Bhil revolt of 1881. The immediate cause of this revolt was twofold: 1. the census operations of 1881 2. The killing of a Gameti of Padona by a thanedar of Barapal. The real causes, however, lay in the aforementioned discriminatory policies and the oppressive attitude of the authorities towards the Bhils which reeked of apathy and superiority complex. The Bhils of Mewar in 1881, thus rose in revolt which was seen as a threat. The Maharana acted swiftly perhaps in a manner of condoning his past mistakes which had been committed at the advice of the British. He accepted 21 demands of the Bhils at Rekhabdeo and prevented the intervention of the British which could have resulted in ruthless suppression and a further deterioration of Mughal-Rajput trust. The revolts of the Bhils lacked coordination but some effective leadership was provided by Daulat Singh.
Govind Guru- The Reformer of Bhil Community
In the early twentieth century, there emerged a social reformer and leader of the Bhils in southern Rajasthan. His name was Govind Guru, a religious leader who called upon the Bhils to proudly assert their traditions and fought against bonded labour but also worked towards eliminating social ills within the Bhil community such as non-vegetarianism and the prevalence of alcohol consumption. This movement is known in history as the Bhagat Andolan. In 1913, six years before the infamous Jallianwala Bagh massacre, the British army killed nearly 1500 unarmed followers of Govind Guru in cold blood at the Mandalgarh Hill at the Rajasthan-Gujarat border. This largely forgotten inhumane massacre is known in history as the Mandalgarh Massacre and is often called the forgotten Jallianwallah Bagh of Rajasthan.
The Bhils were also inspired by Gandhian ideas which found momentum in the 1920s when the Non-Cooperation movement was slowly churning national consciousness. In April 1921, Moti Lal Tejawat, a Jain from Mewar launched a movement of the peasants of Mewar to express their grievances to the Maharana. He demanded a reduction in land revenue and administered the oath of Aiki or unity to the Bhils. This is known in history as the Aiki Movement. Tejawat marched to Udaipur with a charter of his demands with a group of 8000 peasants.
Most of his demands except some were accepted by the Maharana. However, he continued to fight for the rights of Bhils and other tribes and continued his resistance against feudal excesses. Some instances of violent attacks against state officials by Bhils were also reported. The uprisings were met with repression from the British officials who responded with force resulting in open firing in some cases and massacres in places like Valeria. The tribes under Tejawat continued to resist eventually resulting in the arrest of Tejawat by the Mewar Government on the advice of the British. The Aiki Movement was inspired by Gandhian ideals but like many other Gandhi-inspired mass movements, it also developed some violent streaks. The movement invited Congress’ attention to the cause of Bhils and Mahatma Gandhi himself praised Tejawat’s leadership. Sardar Vallabh Bhai Patel presided over the annual conference of Bhils at Jhadol in 1927. In this way, the Bhils and other tribes like Garasias contributed towards the Indian independence movement and must be celebrated proudly as freedom fighters.[6] As we celebrate the Amrit Kaal of independence, it is very important that we remember and celebrate the Bhils who laid down their lives for freedom.
