Remembering KAKA on his demise day on 18 th July

Rajesh khanna was the first Superstar of Indian Cinema. Born as Jatin Khanna (29 December 1942–18 July 2012) in Amritsar,Punjab, British India,  was an Indian actor, film producer and politician who worked in Hindi films.

Rajesh Khanna, also known as "Kaka," was a legendary Indian actor, film producer, and politician who made an indelible mark on the Hindi film industry. Born on 29th December 1942, he emerged as the "First Superstar of Bollywood," earning immense fame and admiration for his incredible talent and charisma.
From 1969 to 1971, Rajesh Khanna achieved a remarkable feat by starring in an unprecedented record of 15 solo hero successful films. His reign continued throughout the 1970s and 1980s, making him the highest-paid actor in Hindi cinema during that era. Married to Dimple Kapadia in March 1973, eight months before her debut film Bobby was released and had two daughters from the marriage. Their elder daughter Twinkle Khanna is an actress who is married to actor Akshay Kumar, while they also have a younger daughter Rinke Khanna.
His exceptional performances garnered him numerous accolades, including four BFJA awards and five Filmfare Awards. In 2013, he was posthumously honored with the Padma Bhushan, India's third highest civilian honor, in recognition of his immense contributions to the entertainment industry.
Rajesh Khanna made his remarkable debut in the 1966 film "Aakhri Khat," which set the stage for his illustrious career. His magnetic presence on screen and his ability to bring characters to life earned him the admiration of millions of fans.

Unknown Facts About Rajesh Khanna:
1968: Hemant Mukhopadhyay, while working on his film "Khamoshi," selected Rajesh Khanna for the lead role and brought him to Kolkata for shooting. Rajesh Khanna, staying at a hotel, would sometimes receive visits from Hemant Mukhopadhyay. Rajesh would playfully remark that there was no need for frequent inquiries, as he was right there. He even admitted to having some quirky habits, like eating cigarettes, but felt hesitant to do so in front of others. During this period, Rajesh Khanna was working on only a few films, including "Akhri Khat," "Raj," and "Ourat." In the movie "Khamoshi," he had a song situation that he suggested to Hemant Mukhopadhyay, who later asked Kishore Kumar to sing it. This song, "O Sham Kuch Ajeev Thi," marked Kishore Kumar's first collaboration with Rajesh Khanna as a lyricist.

After the success of "Aaradhana," Rajesh Khanna made an interesting announcement that all his songs would be sung by Kishore Kumar. However, in 1971, during the making of the film "Dushman," composer Laxmikant Parelal played the song "Wada Tera Wada Wade Pe Tera Mara Gaya" to Kishore Kumar. Kishore Kumar felt uncomfortable singing the song, considering it similar to a qawwali and suggested that Rafi Sahab should sing it. When Rajesh Khanna learned about this, he immediately went to Kishore Kumar's house after finishing his shoot and insisted that he sing the song. Their bond was so strong that Kishore Kumar couldn't refuse, and he stepped out of his comfort zone to record the song, which featured in the movie "Dushman." 

In 1971's film "Hathi Mere Saathi," Kishore Kumar recorded all the songs. However, for the song "Nafrat ki Duniya Ko Chhorke," composer Laxmikant Parelal chose Rafi Sahab as the singer. Rajesh Khanna, upon hearing this, rushed to Kishore Kumar once again, requesting him to sing the song. Kishore Kumar explained that the song was exclusively meant for Rafi Sahib, as it required a higher pitch that he couldn't comfortably reach. Understanding the situation, Rajesh Khanna agreed, realizing there was no other option.
Rajesh Khanna's illustrious career witnessed an extraordinary achievement: he became the first superstar in Indian cinema to single-handedly deliver 15 consecutive mega-hit films from 1969 to 1974. His charm, talent, and unique screen presence captivated the nation, earning him a permanent place in the hearts of millions of fans. Even today, his legacy remains an inspiration for generations of actors and film enthusiasts alike.

Sadly, Rajesh Khanna's journey came to an end on 18th July 2012, following a prolonged illness. However, his legacy continues to live on, with the Indian government paying tribute to him by issuing a stamp and erecting a statue in his likeness. Furthermore, a road was renamed in his honor by the Prime Minister of India.
In the years that followed, Rajesh Khanna's life and contributions have been extensively documented. Notable biographies, such as "Rajesh Khanna: The Untold Story of India's First Superstar" by Yasser Usman (published in 2014) and "Rajesh Khanna The Most Versatile Superstar Actor of Hindi Cinema" by Narayanan Subramanian (released in 2022), have shed light on the extraordinary journey of this iconic figure.

To commemorate his memory, a one-kilometer fitness trail was named after Rajesh Khanna in Lajpat Nagar National Park in 2018. The inauguration was led by his wife, Dimple Kapadia, herself a well-known actress.
Rajesh Khanna's impact on Indian cinema is immeasurable, and his unique talent and charm will forever be etched in the hearts of movie enthusiasts worldwide. As the "First Superstar of Indian Cinema," Rajesh Khanna's legacy will continue to inspire generations to come.

Sri Ram vs. Sri Krishna: A Timeless Debate on Two Extraordinary Avatars

 Introduction

Throughout the annals of Hindu mythology and history, two iconic figures stand tall as paragons of virtue, wisdom, and leadership: Sri Ram and Sri Krishna. Both revered as divine avatars, they have captured the hearts and minds of millions for millennia. The question of who was better between these two legendary beings has sparked countless debates, each passionately advocating for their favored deity. However, comparing the two is a nuanced task, as their roles, contexts, and teachings were distinct, yet equally significant. In this article, we will explore the unique characteristics of Sri Ram and Sri Krishna to gain a deeper understanding of their greatness and why such comparisons might be irrelevant.

The Divine Incarnations
Sri Ram, the seventh avatar of Lord Vishnu, is celebrated in the epic Ramayana. He embodied righteousness (dharma) and exemplified the ideal son, husband, and king. His unwavering devotion to truth, his compassion, and his ability to uphold the principles of justice made him an epitome of righteousness for generations to come. 

Bhagawan Shri Ram - 7 th Avatar of Shri Vishnu

On the other hand, Sri Krishna, the eighth avatar of Lord Vishnu, is revered through the epic Mahabharata and the Bhagavad Gita. Krishna's life was marked by his divine playfulness, his all-encompassing love (prema), and his profound wisdom. He stood as a source of guidance and support to the Pandavas during the Kurukshetra War and his discourse with Arjuna on the battlefield remains an eternal source of philosophical and spiritual wisdom.

Bhagawan Shri Krishna- 8 th Avatar of Shri Vishnu

Context Matters

To fairly evaluate the greatness of these divine avatars, it is essential to consider their life's contexts and the purpose of their incarnations. Sri Ram's advent was in the Treta Yuga, an era characterized by the prevalence of righteousness and the need for an ideal ruler. His life events, such as his exile and triumph over Ravana, emphasized the importance of adherence to dharma, filial duty, and the protection of societal order.

On the contrary, Sri Krishna's birth occurred in the Dvapara Yuga, where the world was rife with complexities, moral dilemmas, and political intrigue. His role as a diplomat, strategist, and a philosopher in the Mahabharata demonstrated the necessity of righteousness in confronting evil forces while unraveling the deeper truths of life and the universe through his teachings.

Teachings and Impact

Both Sri Ram and Sri Krishna conveyed profound teachings that continue to inspire and guide humanity to this day. Sri Ram's ideals of righteousness, loyalty, and sacrifice emphasize the importance of moral values and the significance of fulfilling one's duties with unwavering commitment.

Sri Krishna, through the Bhagavad Gita, delved into profound philosophical concepts, elucidating the paths of selfless action (Karma Yoga), devotion (Bhakti Yoga), and knowledge (Jnana Yoga). His teachings emphasize the importance of detaching oneself from the fruits of actions and surrendering to the divine will, fostering a sense of self-awareness and spiritual evolution.

Conclusion

The debate over who was better between Sri Ram and Sri Krishna can be seen as an exercise in futility. Both divine incarnations were unparalleled in their own rights and played distinct, yet equally vital roles in shaping the spiritual and cultural ethos of India. Their teachings, contexts, and attributes were unique, serving as a reminder that the divine manifests in different forms to address the evolving needs of humanity.

Rather than engaging in comparisons, we should draw inspiration from both these legendary figures and seek to incorporate their virtues into our lives. Emulating Sri Ram's righteousness, courage, and commitment to dharma, alongside Sri Krishna's wisdom, love, and detachment, can help us navigate the complexities of life and strive towards a more harmonious and enlightened existence. Ultimately, it is in honoring their divine qualities and imbibing their teachings that we pay true homage to the greatness of both Sri Ram and Sri Krishna.

Devadasi in Early India: An Exploration of the Social Causes and Impact

Introduction:

Devadassi, meaning "servant of God" in Sanskrit, refers to a practice in ancient India where young girls were dedicated to temples as sacred servants of the deities. While this tradition might sound religiously significant, it had far-reaching social implications that cannot be ignored. This article delves into the historical context of Devadassi, analyzes the social causes behind its existence, and discusses the impact it had on individuals and society as a whole during early India.

Historical Context:

The Devadassi tradition traces its roots back to ancient India, with references dating as far back as the Vedic period (1500 BCE - 500 BCE). Temples were integral centers of religious and social life during this era, and the practice of dedicating young girls as Devadassis gained prominence within the hierarchical caste system.

Social Causes:

• Religious Beliefs: The primary justification for Devadassi stemmed from the belief that dedicating young girls to temples would appease the deities and ensure blessings upon the community. It was seen as a divine honor for the girls to serve the gods directly, and the families who offered their daughters often felt a sense of pride in their spiritual contribution.

• Economic Pressures: Poverty and economic hardships were significant driving factors behind the prevalence of Devadassi. Families living in dire conditions often saw dedicating a daughter to a temple as an opportunity to secure her basic needs and future. Temples provided food, shelter, and a chance for education to these girls, who might otherwise have faced a life of destitution.

• Caste System: The caste system played a crucial role in perpetuating the Devadassi tradition. In some instances, the practice was prevalent among lower-caste families, as dedicating their daughters was perceived as a means of improving their social standing and earning respect within their communities.

Impact:

• Exploitation and Abuse: Tragically, the practice of Devadassi often led to the exploitation and abuse of these young girls. Some temple authorities and priests took advantage of their position and subjected Devadassis to physical and sexual exploitation, leaving them vulnerable and disempowered.

• Limited Opportunities: By dedicating girls to temples at a young age, they were deprived of a regular education and access to mainstream opportunities. Consequently, Devadassis were confined to the temple premises, unable to pursue personal ambitions or careers outside of their religious roles.

• Social Stigma: The Devadassi tradition carried a significant social stigma, both for the girls themselves and their families. Even if a Devadassi decided to leave the temple and reintegrate into society, she would often face discrimination and rejection due to her perceived impurity.

Social Cause Responsible:
The Devadassi tradition was a product of a deeply entrenched societal structure that intertwined religious beliefs, economic hardships, and the rigid caste system. It reflected the prevalent gender inequality and the lack of agency women had in making decisions about their lives. The perpetuation of this practice was also a consequence of inadequate legal protection for girls and women during that time.

Conclusion:
The Devadassi practice in early India was a complex issue with far-reaching implications. While it might have been justified on religious grounds and as a means of economic survival for some families, it ultimately resulted in the exploitation and marginalization of young girls. Recognizing the social causes behind such practices is crucial in understanding the historical context and societal norms that allowed them to persist. In contemporary times, we must learn from this dark chapter of history and work towards promoting gender equality and empowering women to make their own choices in all aspects of life.

Where is Chandrayaan 3 right now, updated by ISRO

Science and Technology 

Shyamali Das

July 16, 2023 8:14 pm

https://banglaxp.com/. is the link, 

where, this article is published in regional language Bengali,

I have translated the same in English for wider curculation amongst the people. 

 

Own report: Curiosity about Chandrayaan 3 (Chandrayaan 3) is endless among the people of the country as well as among the world residents. There are many reasons behind the growing interest in this spacecraft. The first reason can be said to be such a large campaign at such a low cost. The second reason basically started with Chandrayaan 2. Because after the failure of Chandrayaan 2, the question in many people is whether success will be met this time too. There is also what will be the work of this spaceship etc.
Amidst all this curiosity, the Indian Space Research Organization (ISRO) launched Chandrayaan 3 from the Satish Dhawan Space Center in Sriharikota on Friday, July 14. More than 48 hours have passed since the successful launch. After more than 48 hours have passed, we are getting curious, where is the Chandrayaan now?
ISRO itself has answered all those questions of our people. Even a picture of the current position of the Chandrayaan has been posted. Besides, the Indian Space Laboratory has given important updates on the health of the spacecraft. This update was given by ISRO on July 15 at 9:06 PM.
It is said that the Chandrayaan is in good health. The first orbit raising maneuver or Earthbound Firing 1 was successfully performed. Currently, India's Chandrayaan is in a 41762x173 km orbit. It is clear from this update provided by ISRO, Chandrayaan 3 is slowly moving towards success. But for this success to come, we still have to wait at least 38 days.
So far only three countries in the world have succeeded in successfully landing spacecraft and conducting experiments on the lunar surface. Those three countries are America, Russia and China. Now if India can achieve such success then it will be the fourth country in the world. Also, if Chandrayaan 3 is successful, apart from India, other countries of the world will also get a lot of benefits in the field of research.

Draupadi - The Queen of Mahabharata

 

Chapter-1

Title: Draupadi's Birth - Description

In the vast majority of Hindu scriptures, it is asserted that Draupadi's birth was unlike any other, as she did not come into existence from a woman's womb. She is often referred to as "ayonij" (meaning 'not born from a woman's womb'). The detailed account of her extraordinary birth is narrated in the Adi Parva, the opening book of the revered epic Mahabharata.
Drona, the revered teacher of the Kuru princes, defeated Drupada with the assistance of his disciples and acquired half of the Panchala kingdom. Drupada sought revenge but soon realized that none of his children or allies possessed the power to slay Drona. Consequently, he resolved to undertake a momentous Yajna (fire ritual) to beget a formidable son.
Rishi Yaja and Upayaja played the roles of chief priests, diligently serving in the Yajna ceremony. Upon its completion, the priests directed Drupada's wife, Prishati, to make a sacred offering. However, she hesitated and requested time to bathe before proceeding. Impatient to wait, Yaja offered a sacrifice directly into the fire, leading to the miraculous emergence of a young man and a woman. The prophecy foretold that the boy, named Uttara, would bring significant changes, and the dark-skinned girl would be the first among all women, destined to cause the downfall of numerous Kshatriyas.
This maiden, named Draupadi, grew up as the protector of Dhrishtadyumna and Krishna. While known by these names, she is better recognized as "Draupadi," their guardian and guide. Embracing Drupada and Prishati as her parents, Draupadi was nurtured and raised within the grandeur of Drupada's palace. Her beauty was unparalleled, as described by the esteemed author of Mahabharata, Vyasa. Draupadi possessed a deep complexion akin to the blue lotus, enchanting eyes like lotus petals, exquisite coppery nails, and captivating, dark, curly tresses exuding a fragrance reminiscent of the divine blue lotus.
Born from the sacred fire, Draupadi's allure was ethereal and irresistible. Her arms were fair, her bosom profound, and her whole being radiated celestial charm. A sweet fragrance emanated from her being, which could be sensed from miles away. Her extraordinary beauty surpassed all on Earth, akin to a divine daughter born among humans. Such was her celestial appeal that even gods, Danavas, or Yakshas could aspire to marry her.
Thus, the unique and awe-inspiring tale of Draupadi's birth is etched in the annals of the Mahabharata, revealing the extraordinary origins of this remarkable woman destined for an exceptional destiny.

Chapter-2
Marriage and Children

Drupad's intention was to marry Draupadi to Arjuna, who had previously defeated him in battle. Upon hearing about the purported death of the Pandavas in Varnavat, Drupadi established a swayamvara, a competition for suitors to choose her husband. The challenge involved lifting and stringing a massive bow and hitting a golden fish's eye only by looking at its reflection in water. News of Draupadi's swayamvara spread far and wide, attracting many princes and commoners, all heading towards Panchala. At the same time, the Pandavas, along with their mother Kunti, set out on their journey to Panchala. On their way, they encountered a large group of Brahmins who invited them to accompany them. Eventually, in the swayamvara, most of the assembled kings proved incapable of fulfilling the challenge. There are different accounts of Karna's participation; some say he refused to marry Draupadi because of her birth in a Suta family, while others describe his failure in stringing the bow to win her hand. In the end, disguised as a Brahmin, Arjuna succeeded in the task. The Kauravas and other present rulers objected to a Brahmin's victory in the competition and attacked Draupadi and Arjuna. However, Arjuna and Bhima, together, defeated all the opponents and protected Draupadi. They returned home to Kunti, shouting, "Look what we have achieved!" Kunti thought they were talking about some charity received in the forest or some great reward, unaware of the truth. Arjuna explained the whole story of their success to Kunti, including their shared agreement that all five brothers would marry Draupadi. This incident is a rare example of polyandry in Sanskrit literature.
Later, Draupadi became the mother of five sons, one from each of the Pandava brothers, known as Upapandavas. Their names were Prativindhya (son of Yudhishthira), Sutasoma (son of Bhima), Shrutakarma (son of Arjuna), Shatanika (son of Nakula), and Shrutakirti (son of Sahadeva). On the eighteenth day of the Kurukshetra War, Ashwatthama massacred the Upapandavas at the Pandava camp, seeking revenge for his father Drona's death.

Chapter-3
The Kurukshetra War

During the war, Draupadi stayed with other women in the women's quarters, the Ekachakra. On the sixteenth day, Bhima killed Dushasana, drank his blood, and fulfilled his oath. There is a popular myth, often depicted in various adaptations of the Mahabharata, where Draupadi is shown washing her hair with Dushasana's blood, a symbolic act of revenge for the humiliation she suffered during the dice game. Although this event is incredibly powerful and symbolic, it does not appear in Vyasa's original Sanskrit Mahabharata. Alif Hiltebeitel, in his celebrated research work "The Cult of Draupadi," explores the origins of this myth during his travels through rural India. He discovered that the first literary mention of this blood-washing event was in a Sanskrit play called "Venisamhara" or "Bridging the Hair (of Draupadi)," written by the renowned playwright Bhatta Narayana in the Pallava era. Since then, this potent theme of revenge has been extensively used in most retellings and adaptations of the Mahabharata, inadvertently attributing its authorship to Vyasa.

Chapter-4
Ashwatthama's Assault

Ashwatthama, seeking revenge for the treacherous murder of his father and other Kuru warriors by the Pandavas, launches a night attack on their camp along with Kripacharya and Kritavarma. In the dark of the night, Ashwatthama slays Dhrishtadyumna, Shikhandi, the Upapandavas, and the remaining Pandava and Panchala forces. At dawn, Yudhishthira receives the news and instructs Nakula to bring Draupadi from Matsya Kingdom.
Draupadi makes a vow that if the Pandavas fail to kill Ashwatthama, she will undertake an indefinite fast. The Pandavas encounter Ashwatthama in Vyasa's hermitage. Ultimately, Arjuna and Ashwatthama unleash the powerful Brahmastra upon each other. Vyasa intervenes and advises both warriors to withdraw the destructive weapons. Due to his lack of complete mastery over the knowledge, Ashwatthama redirects the weapon towards Uttara's womb, but Krishna uses his Sudarshan Chakra to protect the unborn child. For this act, Krishna curses Ashwatthama.
The Pandavas capture Ashwatthama, strip him of his ornaments, and Draupadi forgives the killer of her children. The power of her forgiveness calms her anger, and she converses about Guru Drona's son, Ashwatthama.
"We only seek to avenge the pain inflicted upon us, Guru's son himself became a recipient of my faith. Oh Bharata, let the king wear this jewel on his head!"

Chapter-5
Life and Death Afterwards

Draupadi and Yudhishthira perform the Ashwamedha sacrifice and rule the kingdom for 36 years. When their husbands take renunciation and proceed on a journey to the Himalayas and heaven, Draupadi accompanies them. During the journey, she is the first one to pass away.
When Bhima asks Yudhishthira, why Draupadi fell, he responds, "O Best of Men, though we all were equal to her, she showed much partiality towards Dhananjaya. Today, she reaps the consequence of that behavior, O Best of Men."