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Twilight approached as we traversed Greenland's high arctic region (attitude 78° north). A coastal vista shortly after departing the abandoned settlement of Etah, once the starting point of North Pole expeditions.
For two weeks during the summer of 2010, I traveled through the high arctic aboard a Russian icebreaker -- primarily up the eastern coast of Ellesmere Island in Canada and then down the western coast of northern Greenland. This is an iceberg floating near Etah, Greenland. The sunset lasted for several hours, as the sun skimmed just slightly below the horizon.
More photos from my visit to Greenland are HERE
Members of the Canadian and Dutch medical team provide care to a Dutch simulated casualty before boarding a Canadian CH-147F Chinook helicopter during a medical evacuation exercise as part of Operation PRESENCE - Mali, around Gao, Mali, on January 30, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 ETAH)
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Des membres de l’équipe médicale canadienne et néerlandaise prodiguent des soins au blessé simulé néerlandais avant de l’embarquer à bord d’un hélicoptère CH-147F Chinook canadien lors d’un exercice d’évacuation sanitaire dans le cadre de l’opération PRESENCE – Mali, aux environs de Gao, au Mali, le 30 janvier 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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Members of Task Force-Mali prepare for a re-supply mission at Camp Castor in Gao, Mali during Operation PRESENCE-Mali, February 17, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Des membres de la Force opérationnelle au Mali se préparent en vue de participer à une mission de ravitaillement au Camp Castor, à Gao, au Mali, au cours de l’opération PRESENCE-Mali, le 17 février 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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A CH-146 Griffon helicopter returns to Camp Castor following a training mission .during Operation PRESENCE-Mali, February 4, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un hélicoptère CH-146 Griffon retourne au Camp Castor après une mission d’entraînement au cours de l’opération PRESENCE-Mali, le 4 février 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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Words spelled backwards:
Lived - Devil, Live - evil, hate - etah, Feel - leef.
Art by unknown artist.
A CH-146 Griffon helicopter and a CH-147F Chinook helicopter fly in formation following an aeromedical evacuation exercise during Operation PRESENCE-Mali on June 5, 2019.
Photo: Corporal François Charest 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un hélicoptère CH-146 Griffon et un hélicoptère CH-147F Chinook volent en formation à la suite d’un exercice d'évacuation sanitaire aérienne dans le cadre de l’opération PRESENCE-Mali, le 5 juin 2019.
Photo : Caporal François Charest 430e Escadron tactique d'hélicoptères (430 ETAH)
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A CH-146 Griffon helicopter returns to Camp Castor following a training mission during Operation PRESENCE-Mali, February 4, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un hélicoptère CH-146 Griffon retourne au Camp Castor après une mission d’entraînement au cours de l’opération PRESENCE-Mali, le 4 février 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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Un hélicoptère CH-147 Chinook s'apprête à atterrir dans une zone d'atterrissage désignée afin de ramasser des troupes, dans la zone d'entraînement de la Base des Forces armées canadiennes de Valcartier, pendant le cours d'aviation tactique de base, le 29 septembre 2020.
Photo: Caporal Laura Landry, Section imagerie, 438 ETAH
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Two members of the force protection escort doctors as they exit the Canadian CH-147F Chinook helicopter to reach the Dutch simulated casualty during an exercise as part of Operation PRESENCE - Mali, around Gao, in Mali, January 30, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 ETAH) TM02-2019-0003-0007
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Deux membres de la force de protection escortent les docteurs à leur sortie de l'hélicoptère CH-147F Chinook canadien pour se rendre auprès du blessé simulé néerlandais lors d’un exercice dans le cadre de l’opération PRESENCE – Mali, aux environs de Gao, au Mali, le 30 janvier 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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The image has been digitally altered for operational security reasons.
Members of the Canadian and Dutch medical team transport a Dutch simulated casualty aboard a Canadian CH-147F Chinook helicopter during a medical evacuation exercise as part of Operation PRESENCE - Mali, around Gao , in Mali, on January 30, 2019.
Photo: Corporal François Charest 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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L’image a été modifiée numériquement pour des raisons de sécurité opérationnelle.
Des membres de l’équipe médicale canadienne et néerlandais transportent le blessé simulé néerlandais à bord d’un hélicoptère CH-147F Chinook canadien lors d’un exercice d’évacuation sanitaire dans le cadre de l’opération PRESENCE – Mali, aux environs de Gao, au Mali, le 30 janvier 2019.
Photo : Caporal François Charest, 430e Escadron tactique d'hélicoptères (430 ETAH)
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A flight engineer from the Force Protection team participates in an escort mission on a CH-146 Griffon helicopter during Operation PRESENCE-MALI, February 27, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un mécanicien de bord d’un hélicoptère CH-146 Griffon de la force de protection participe à une mission d'escorte dans le cadre de l’opération PRESENCE-MALI, le 27 février 2019.
Photo : Caporal François Charest, 430e Escadron tactique d'hélicoptères (430 ETAH)
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Advertising & Fashion Photographer Surinder Singh (+91-9971008151) Rohini, New Delhi, India.
http;//www.SinghStyleStudio.com
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www.singhstylestudio.com/model-casting-calls/
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A CH-146 Griffon helicopter participates in an escort mission during Operation PRESENCE-MALI on February 28, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un hélicoptère CH-146 Griffon participe à une mission d'escorte dans le cadre de l’opération PRESENCE-MALI, le 28 février 2019.
Photo : Caporal François Charest, 430e Escadron tactique d'hélicoptères (430 ETAH)
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A member of force protection stands watch before the arrival of the Canadian CH-147F Chinook helicopter during an exercise as part of Operation PRESENCE - Mali near Gao, Mali, January 30, 2019.
Photo: Corporal François Charest 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un membre de la force de protection monte attentivement la garde avant l’arrivée de l’hélicoptère CH-147F Chinook canadien lors d’un exercice dans le cadre de l’opération PRESENCE – Mali, aux environs de Gao, au Mali, le 30 janvier 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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A member of Task Force-Mali conducts an inspection on a CC-130 Hercules aircraft before departure during Operation PRESENCE-Mali, January 28, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un membre de la Force opérationnelle Mali effectue l’inspection d’un avion CC-130 Hercules avant le départ au cours de l’opération PRESENCE-Mali, le 28 janvier 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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Advertising & Fashion Photographer Surinder Singh (+91-9971008151) New Delhi, India.
Model Casting Calls
www.singhstylestudio.com/model-casting-calls/
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Members of the Dutch medical team provide care to a Dutch simulated casualty before boarding a Canadian CH-147F Chinook helicopter during a medical evacuation exercise as part of Operation PRESENCE - Mali, around Gao, Mali, January 30, 2019.
Photo: Corporal François Charest 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Des membres de l’équipe médicale néerlandaise prodiguent des soins au blessé simulé néerlandais avant de l’embarquer à bord d’un hélicoptère CH-147F Chinook canadien lors d’un exercice d’évacuation sanitaire dans le cadre de l’opération PRESENCE – Mali, aux environs de Gao, au Mali, le 30 janvier 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
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Le soldat Alexandre Héon du 3e bataillon, Royal 22e Régiment (3R22) surveille la zone d'atterrissage d'un hélicoptère CH-147 Chinook, dans la zone d'entraînement de la base des Forces armées canadiennes de Valcartier, Québec, le 29 septembre 2020.
Photo:Caporal Laura Landry, 438 ETAH
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Un hélicoptère CH-147 Chinook dépose des membres du 3e bataillon, Royal 22e Régiment dans le secteur d'entraînement de la base des Forces armées canadiennes de Valcartier, dans le cadre du cours d'aviation tactique de base, le 29 septembre 2020.
Photo: Caporal Laura Landry, Section imagerie, 438 ETAH
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Le sergent Marco Audet, mécanicien de bord avec le 438e Escadron tactique d'hélicoptères participe à un vol avec un hélicoptère CH-146 Griffon, lors de le cours d'aviation tactique de base, dans le secteur d'entraînement de la Base Valcartier, le 24 septembre 2020.
Photo: Caporal Laura Landry, Section imagerie, 438 ETAH
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L'Adjudant (Adj) Daniel Lafleur, mécanicien de bord avec le 438e Escadron tactique d'hélicoptère (438 ETAH) pose à côté de l'aéronef alors que l'équipage d'un hélicoptère CH-146 Griffon du 438 ETAH atterrit pour quelques minutes, au nord du parc de la Jacques-Cartier, Québec, pendant une leçon de navigation aérienne, le 26 septembre 2020.
Photo: Caporal Laura Landry, Section imagerie, 438 ETAH.
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A Medical Team participates in an aeromedical evacuation exercise as part of Operation PRESENCE – Mali, May 13, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Une équipe médicale participe à un exercice d’évacuation sanitaire aérienne dans le cadre de l’opération PRESENCE – Mali, le 13 mai 2019.
Photo: Caporal François Charest 430e Escadron tactique d'hélicoptères (430 ETAH)
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Jainism, traditionally known as Jain Dharma (जैन धर्म), is a spiritual, religious and philosophical tradition of Indian origin dating back at least as far as the 9th century BC, but believed by Jains to stretch back many centuries into the very distant past. A Jain is a follower of Jinas ("the saints"),[1][2] human beings who have rediscovered the dharma, become fully liberated and taught the spiritual path for the benefit of beings. Jains follow the teachings of 24 special Jinas who are known as Tirthankaras ('ford-builders'). The 24th and most recent Tirthankar is Lord Mahavira who lived from 599 to 527 BCE according to traditional history. The 23rd Tirthankar of Jains, Lord Parsvanatha is now recognised as a historical person, who lived during 872 to 772 BC.[3][4] Jaina tradition is unanimous in making Rishabha, as the First Tirthankar.[5]
A major characteristic of Jain belief is the emphasis on the consequences of physical and mental behavior.[6] Because Jains believe that everything is alive, in some sense, and that many beings possess a soul, great care and awareness is required in going about one's business in the world. Jainism is a religious tradition in which all life is considered worthy of respect and it emphasises this equality of all life, advocating the protection of the smallest creatures. Jainism encourages spiritual independence (in the sense of relying on and cultivating one's own personal wisdom) and self-control (व्रत, vratae) considered vital for spiritual development. The goal, as with other Indian religions, is moksha: realization of the soul's true nature, a condition of omniscience (Kevala Jnana or Keval Gyana).
Jains are a small, influential religious minority with at least 4.2 million followers in modern India,[7] and more in growing immigrant communities in the United States, Western Europe, the Far East including Australia and elsewhere. Jains sustain the ancient Shraman (श्रमण) or ascetic tradition and have significantly influenced the religious, ethical, political and economic spheres in India for over two millennia.
Jains have an ancient tradition of scholarship and the highest degree of literacy in India.[8] Jain libraries are India's oldest.[9]
Historical sources
Parshvanatha, the twenty-third Tirthankara (ford maker) is the earliest Jain leader who can be reliably dated.[3] According to scholars he probably flourished in 9th Century BCE.[15][16]
Kalinga (Modern Orissa) was home to many Jains in the past. Rishabh, the first Tirthankar, was revered and worshipped in the ancient city Pithunda. This was destroyed by Mahapadma Nanda when he conquered Kalinga and brought the statue of Rishabhanatha to his capital in Magadh. Rishabhanatha is revered as the 'Kalinga Jina'. Ashoka's invasion and his Buddhist policy also subjugated Jains greatly in Kalinga. However, in the 1st century BCE Emperor Kharvela conquered Magadha and brought Rishabhnath's statue back and installed it in Udaygiri, near his capital, Shishupalgadh. The Khandagiri and Udaygiri caves near Bhubaneswar are the only surviving stone Jain monuments in Orissa. Earlier buildings were made of wood and were destroyed.
Deciphering of the Brahmi script, India's oldest script, believed to have been created by the first Tirthankara Rishabhanatha, by James Prinsep in 1788 enabled the reading of ancient inscriptions in India and established the antiquity of Jainism. Discovering Jain manuscripts, continues and has added significantly to retracing Jain history. Jain archaeological findings are often from Maurya, Sunga, Kishan, Gupta, Kalachuries, Rashtrakut, Chalukya, Chandel and Rajput and later periods. Several western and Indian scholars have contributed to the reconstruction of Jain history. Western historians like Bühler, Jacobi, and Indian scholars like Iravatham Mahadevan, worked on Tamil Brahmi inscriptions.
Jainism has been a major cultural, philosophical, social and political force since the dawn of civilization in Asia, and its ancient influence has been noted in other religions, including Buddhism and Hinduism.
This pervasive influence of Jain culture and philosophy in ancient Bihar possibly gave rise to Buddhism. The Buddhists have always maintained that during the time of Buddha and Mahavira, Jainism was already an ancient, deeply entrenched faith and culture there. For connections between Buddhism and Jainism see Buddhism and Jainism. Over several thousand years, Jain influence on Hindu philosophy and religion has been considerable, while Hindu influence on Jain rituals may be observed in certain Jain sects.
For instance, the concept of puja is Jain. The Vedic Religion prescribed yajnas and havanas for pleasing god. Puja is a specifically Jain concept, arising from the Tamil words, "pu" (flower) and "ja" (offering).[17]
With 10 to 12 million followers,[18] Jainism is among the smallest of the major world religions, but in India its influence is much more than these numbers would suggest. Jains live throughout India; Maharashtra, Rajasthan and Gujarat have the largest Jain population among Indian states. Karnataka, Bundelkhand and Madhya Pradesh have relatively large Jain populations. There is a large following in Punjab, especially in Ludhiana and Patiala, and there used to be many Jains in Lahore (Punjab's historic capital) and other cities before the Partition of 1947, after which many fled to India. There are many Jain communities in different parts of India and around the world. They may speak local languages or follow different rituals but essentially follow the same principles.
Outside India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania and Uganda) have large Jain communities. Jainism is presently a strong faith in the United States and several Jain temples have been built there. American Jainism accommodates all the sects. Smaller Jain communities exist in Nepal, South Africa, Japan, Singapore, Malaysia, Australia, Fiji, and Suriname. In Belgium the very successful Indian diamond community, almost all of which are Jain are also establishing a temple to strengthen Jain values in and across Western Europe.
It is generally believed that the Jain sangha divided into two major sects, Digambar and Svetambar, about 200 years after Mahāvīra's nirvana. Some historians believe there was no clear division until the 5th century. The best available information indicates that the chief Jain monk, Acharya Bhadrabahu, foresaw famine and led about 12,000 Digambar followers to southern India. Twelve years later they returned to find the Shvetambar sect, and in 453 the Valabhi council edited and compiled traditional Shwetambar scriptures. The differences between the two sects are minor and relatively obscure.
Diagramatic representation of Schisms within Jainism along with the timelines.In Sanskrit, ambar refers to a covering generally, or a garment in particular. Dig, an older form of disha, refers to the cardinal directions. Digambar therefore means "covered by the four directions", or "sky-clad". Svet means white and Svetambars wear white garments.
Digambar Jain monks do not wear clothes because they believe clothes are like other possessions, increase dependency and desire for material things, and desire for anything ultimately leads to sorrow. Svetambar Jain monks, on the other hand, wear white, seamless clothes for practical reasons, and believe there is nothing in Jain scripture that condemns wearing clothes. Sadhvis (nuns) of both sects wear white. These differing views arise from different interpretations of the same holy books. There are minor differences in each sect's literature.
Digambars believe that women cannot attain moksha in the same birth, while Svetambars believe that women may attain liberation and that Mallinath, a Tirthankar, was a woman. The difference is because Digambar ascetism requires nudity. As nudity is impractical for women, it follows that without it they cannot attain moksha.[19]
Digambars believe that Mahavir was not married, whereas Shvetambars believe the princely Mahavir was married and had a daughter. The two sects also differ on the origin of Mata Trishala, Mahavira's mother.
Sthanakavasis and Digambars believe that only the first five lines are formally part of the Namokara Mantra (the main Jain prayer), whereas Svetambaras believe all nine form the mantra. Other differences are minor and not based on major points of doctrine.
Excavations at Mathura revealed many Jain statues from the Kushana period. Tirthankaras, represented without clothes and monks, with cloth wrapped around the left arm, are identified as Ardhaphalaka and mentioned in some texts. The Yapaniya sect, believed to have originated from the Ardhaphalaka, follows Digambara nudity, along with several Shvetambara beliefs.
Svetambaras are further divided into sub-sects, such as Sthanakavasi, Terapanthi and Deravasi. Some are murtipujak (revering statues) while non-murtipujak Jains refuse statues or images. Shvetamber follow the 12 agam literature (voice of omniscient). Most simply call themselves Jains and follow general traditions rather than specific sectarian practices. In 1974, a committee with representatives from every sect compiled a new text called the Samana Suttam.
Jains, like Buddhists, do not have a teacher of our age. For Jains, Mahavira is the first or most recent teacher of the Way. Like other Indian religions, knowledge of the truth (dharma) is considered to have declined and then revived cyclically over the course of history. Those who rediscover dharma are called Tirthankara. The literal meaning of Tirthankar is 'ford-builder'. Jains, like Buddhists, compare the process of becoming a pure human being to crossing a swift river - an endeavour requiring patience and care. A ford-builder is someone who has themselves already crossed the river and can therefore able guide others. S/he is called a 'victor' (Skt: Jina) because s/he has achieved liberation by their own efforts. A Jain follows a Jina. Note that the Buddha Gotama was sometimes referred to as Jina. Like Buddhadharma, the purpose of Jain dharma is mental and physical purification to undo the negative effects of karma. The goal of this process is liberation accompanied by a great natural inner peace.
A tirthankar is considered omniscient, a role model but not a god. There have been 24 Tirthankaras in what the Jains call the 'present age'. Historical records the last two Tirthankaras: Parshvanath and Mahavir (the 23rd and 24th).
The 24 tirthankaras in chronological order are - Adinath (or Rishabhnath), Ajitanath, Sambhavanath, Abhinandananath, Sumatinath, Padmaprabh, Suparshvanath, Chandraprabhu, Pushpadantanath (or Suvidhinath), Sheetalanath, Shreyansanath, Vasupujya, Vimalanath, Anantanath, Dharmanath, Shantinath, Kunthunath, Aranath, Mallinath, Munisuvratanath, Naminath, Neminath, Parshvanath and Mahavir (or Vardhamana).
Jains believe that every human is responsible for his/her actions and all living beings have an eternal soul, jīva. Jains believe all souls are equal because they all possess the potential of being liberated and attaining Moksha. Tirthankaras are role models only because they have attained Moksha. Jains insist that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, described as Infinite Knowledge, Perception, Consciousness, and Happiness (Ananta Jnāna, Ananta Darshana, Ananta Cāritra, and Ananta Sukha). Jains do not believe in an omnipotent supreme being, creator or manager (kartā), but rather in an eternal universe governed by natural laws.
Jains hold that this temporal world holds much misery and sorrow and hence to attain lasting bliss one must transcend the cycle of transmigration. Otherwise, one will remain eternally caught up in the never-ending cycle of transmigration. The only way to break out of this cycle is to practice detachment through rational perception, rational knowledge and rational conduct.
Jain scriptures were written over a long period of time, but the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar, Umasvati (aka Umāsvāmi) almost 1800 years ago. The primary figures are Tirthankaras. The two main sects called Digambar and Svetambar, both believe in Ahinsa (or ahinsā), asceticism, karma, sanskār, and jiva.
Differences between the two main sects are mainly conduct related. Doctrinally, Jainism is uniform with great emphasis placed on rational perception, rational knowledge and rational conduct. {"samyagdarśanajñānacāritrāṇimokṣamārgaḥ", Tattvārthasūtra, 1.1}
Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment. To kill any person, no matter their crime, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and the majority of the local non-Jain population is vegetarian.
History suggests that various strains of Hinduism became vegetarian due to strong Jain influences.[20] Jains run animal shelters all over India. For example, Delhi has a bird hospital run by Jains. Every city and town in Bundelkhand has animal shelters run by Jains where all manner of animals are sheltered, even though the shelter is generally known as a Gaushala.
Jainism's stance on nonviolence goes far beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many practice a lifestyle similar to Veganism due to the violence of modern dairy farms, and others exclude root vegetables from their diets to preserve the lives of these plants.[21] Potatoes, garlic and onions in particular are avoided by Jains.[22] Devout Jains do not eat, drink, or travel after sunset and prefer to drink water that is boiled and then cooled to room temperature.[citation needed] Many Jains abstain from eating green vegetables and root vegetables one day each week. The particular day, determined by the lunar calendar is Ashtami (eighth day of the lunar month), New Moon, the second Ashtami and the Full Moon night.
Anekantavada, a foundation of Jain philosophy, literally means "The Multiplicity of Reality", or equivalently, "Non-one-endedness". Anekantavada has tools for overcoming inherent biases in any one perspective on any topic or in reality in general. Another tool is The Doctrine of Postulation, Syādvāda. Anekantavada is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.
Jains are usually very welcoming and friendly toward other faiths and often help with interfaith functions. Several non-Jain temples in India are administered by Jains. A palpable presence in Indian culture, Jains have contributed to Indian philosophy, art, architecture, science, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.[23]
According to Jain beliefs, the universe was never created, nor will it ever cease to exist. Therefore, it is shaswat (infinite). It has no beginning or end, but time is cyclical with progressive and regressive spirituality phases.
ains divide time into Utsarpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time Cycle). An Utsarpini and a Avsarpini constitute one Time Cycle (Kalchakra). Every Utsarpini and Avsarpini is divided into six unequal periods known as Aras. During the Utsarpini half cycle, humanity develops from its worst to its best: ethics, progress, happiness, strength, health, and religion each start the cycle at their worst, before eventually completing the cycle at their best and starting the process again. During the Avsarpini half-cycle, these notions deteriorate from the best to the worst. Jains believe we are currently in the fifth Ara of the Avsarpini phase, with approximately 19,000 years until the next Ara. After this Avsarpini phase, the Utsarpini phase will begin, continuing the infinite repetition of the Kalchakra.
Jains believe that at the upswing of each time cycle, people will lose religion again. All wishes will be granted by wish-granting trees (Kalpavrksa), and people will be born in sets of twins (Yugalika) with one boy and one girl who stay together all their lives: a symbol of an integrated human with male and female characteristics balanced.
Jain philosophy is based upon eternal, universal truths. During the first and last two Aras, these truths lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached enlightenment or total knowledge (Kevala Jnana), during the third and fourth Aras. Traditionally, in our universe and in our time, Lord Rishabha (ऋषभ) is regarded as the first to realize the truth. Lord Vardhamana (Mahavira, महावीर) was the last Tirthankara to attain enlightenment (599-527 BCE). He was preceded by twenty-three others, making a total of twenty-four Tirthankaras.
It is important to note that the above description stands true "in our universe and in our time" for Jains believe there have been infinite sets of 24 Tirthankaras, one for each half of the time cycle, and this will continue in the future. Hence, Jainism does not trace its origins to Rishabh Deva, the first, or finish with Mahavira, the twenty-fourth, Tirthankara.
According to Jainism, the Universe consists of infinite amount of Jiva'(life force or souls), and the design resembles a man standing with his arms bent while resting his hands on his waist. The narrow waist part comprises various 'Kshetras', for 'vicharan' (roaming) for humans, animals and plants. Currently we are in the Bharat Kshetra of 'Jambu Dweep' (dweep means island).
The Deva' Loka (Heavens) are at the symbolic 'chest' of Creation, where all Devas (demi gods) reside. Similarly beneath the 'waist' are the Narka Loka (Hell). There are such Seven Narka Lokas, each for a varying degree suffering a jiva' has to go through to face the consequences of its paap' karma (sins). From the first to the seventh Narka, the degree of suffering increases and Light reaching it decreases (with no light in the seventh Narka).
Jain philosophy (Sanskrit: Jain darsana; जैन दर्शन) deals extensively with the problems of metaphysics, reality, cosmology, ontology, epistemology and divinity. Jainism is essentially a transtheistic religion of ancient Indian.[24] It is a continuation of the ancient Śramaṇa tradition which co-existed with the Vedic tradition since ancient times.[25][26] The distinguishing features of Jain philosophy are its belief on independent existence of soul and matter, neither denial nor acceptance of a creative and omnipotent God, an eternal,and hence uncreated universe, a strong emphasis on non-violence, on relativity and multiple facets of truth, and morality and ethics based on liberation of souls. Jain philosophy explains the rationale of being and existence, the nature of the Universe and its constituents, the nature of bondage and the means to achieve liberation.[27] It is described as ascetic because of its strong emphasis on self-control, austerities and renunciation and called a model of philosophical liberalism for its insistence that truth is relative and multifaceted and for its willingness to accommodate all possible view-points of rival philosophies.[28] It has been compared to Western concepts of subjectivism and moral relativism. Jainism strongly upholds the individual nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation. In this matter, it is similar to individualism and Objectivism.
In Jainism, truth or reality is perceived differently depending on different points of view, and that no single point of view is the complete truth.[29][30] Jain doctrine states that, an object has infinite modes of existence and qualities and, as such, cannot be completely perceived in all its aspects and manifestations, due to inherent human limitations. Only Kevalins - the omniscient beings - can totally comprehend objects and that others can knowing only a part. Consequently, no one view can represent the absolute truth. In the process, the Jains have their doctrines of relativity used for logic and reasoning –
Anekāntavāda - literally, "Non-one-endedness", "Nonsingular Conclusivity", the idea that no one perspective holds the complete truth;
Syādvāda – the theory of conditioned predication and;
Nayavāda – The theory of partial standpoints.
These philosophical concepts contributed immensely to Indian philosophy, especially in skepticism and relativity.[31]
The sidhha kshetra or moksha is situated at the symbolic forehead of the creation, where all the jivas having attained nirvana reside in a state of complete peace and eternal happiness. Outside the symbolic figure of this creation nothing but aloka or akaasha (sky) exists.
Karma in Jainism conveys a totally different meaning as commonly understood in the Hindu philosophy and western civilization.[32] It is not the so called inaccessible force that controls the fate of living beings in inexplicable ways. It does not mean "deed", "work", nor invisible, mystical force (adrsta), but a complex of very fine matter, imperceptible to the senses, which interacts with the soul, causing great changes. Karma, then, is something material (karmapaudgalam), which produces certain conditions, like a medical pill has many effects.[33] According to Robert Zydendos, karma in Jainism is a system of laws, but natural rather than moral laws. In Jainism, actions that carry moral significance are considered to cause consequences in just the same way as physical actions that do not carry any moral significance. When one holds an apple in one's hand and then let go of the apple, the apple will fall: this is only natural. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action.
Jain monks and nuns practice strict asceticism and strive to make their current birth their last, thus ending their cycle of transmigration. The laity, who pursue less rigorous practices, strive to attain rational perception and to do as much good as possible and get closer to the goal of attaining freedom from the cycle of transmigration. Following strict ethics, the laity usually choose professions that revere and protect life and totally avoid violent livelihoods.
Jains practice Samayika, which is a Sanskrit word meaning equanimity and derived from samaya (the soul). The goal of Samayika is to attain equanimity. Samayika is begun by achieving a balance in time. If this current moment is defined as a moving line between the past and the future, Samayika happens by being fully aware, alert and conscious in that moving time line when one experiences Atma, one's true nature, common to all life forms. Samayika is especially significant during Paryushana, a special period during the monsoon, and is practiced during the Samvatsari Pratikramana ritual.
Jains believe that Devas (demi-gods or celestial beings) cannot help jiva to obtain liberation, which must be achieved by individuals through their own efforts. In fact, Devas themselves cannot achieve liberation until they reincarnate as humans and undertake the difficult act of removing karma. Their efforts to attain the exalted state of Siddha, the permanent liberation of jiva from all involvement in worldly existence, must be their own.
The strict Jain ethical code for both laity and monks/nuns is:
Ahinsa (Non-violence)
Satya (truth)
'Achaurya Or Asteya' (non-stealing)
Brahmacharya (Continence)
Aparigraha (Non-attachment to temporal possessions)
For laypersons, 'brahmacharya' means either confining sex to marriage or complete celibacy. For monks/nuns, it means complete celibacy.
Nonviolence includes vegetarianism. Jains are expected to be non-violent in thought, word, and deed, both toward humans and toward all other living beings, including their own selves. Jain monks and nuns walk barefoot and sweep the ground in front of them to avoid killing insects or other tiny beings. Even though all life is considered sacred by the Jains, human life is deemed the highest form of life. For this reason, it is considered vital never to harm or upset any person.
While performing holy deeds, Svetambara Jains wear cloths, muhapatti, over their mouths and noses to avoid saliva falling on texts or revered images. It is incorrect to say that this to avoid accidentally inhaling insects, because obviously it is rare to encounter insects! Many healthy concepts are entwined. For example, Jains drink only boiled water. In ancient times, a person might get ill by drinking unboiled water, which could prevent equanimity, and illness may engender intolerance.
True spirituality, according to enlightened Jains, starts when one attains Samyak darshana, or true perception. Such souls are on the path to moksha, striving to remain in the nature of the soul. This is characterized by knowing and observing only all worldly affairs, without raag(attachment) and dwesh(repulsion), a state of pure knowledge and bliss. Attachment to worldly life collects new karmas, and traps one in birth, death, and suffering. Worldly life has a dual nature (for example, love and hate, suffering and pleasure, etc.), for the perception of one state cannot exist without the contrasting perception of the other.
Jain Dharma shares some beliefs with Hinduism. Both believe in karma and reincarnation. However, the Jain version of the Ramayana and Mahabharata is different from Hindu beliefs, for example. Generally, Hindus believe that Rama was a reincarnation of God, whereas Jains believe he attained moksha (liberation) because they are free from any belief in a creator - god. (Note: some Hindus, such as Yogis, accept aspects of Jain Dharma.)
Along with the Five Vows, Jains avoid harboring ill will and practice forgiveness. They believe that atma (soul) can lead one to becoming Parmatma (liberated soul) and this must come from one's inner self. Jains refrain from all violence (Ahinsa) and recommend that sinful activities be avoided.
Mahatma Gandhi was deeply influenced (particularly through the guidance of Shrimad Rajchandra) by Jain tenets such as peaceful, protective living and honesty, and made them an integral part of his own philosophy.[35] Jainism has a distinct idea underlying Tirthankar worship. The physical form is not worshiped, but their Gunas (virtues, qualities) are praised. Tirthankaras remain role-models, and sects such as the Sthanakavasi stringently reject statue worship.
Fasting is common among Jains and a part of Jain festivals. Most Jains fast at special times, during festivals, and on holy days. Paryushana is the most prominent festival, lasting eight days for Svetambara Jains and ten days for Digambars, during the monsoon. The monsoon is a time of fasting. However, a Jain may fast at any time, especially if s/he feels some error has been committed. Variations in fasts encourage Jains to do whatever they can to maintain self control.
Some Jains revere a special practice. When a person is aware of approaching death, and feels that s/he has completed all duties, s/he willingly ceases to eat or drink. This form of dying is called santhara. Considered extremely spiritual and creditable, with all awareness of the transitory nature of human experience, it has recently led to a controversy. In Rajasthan, a lawyer petitioned the High Court of Rajasthan to declare Santhara illegal. Jains see Santhara as spiritual detachment, a declaration that a person has finished with this world and now chooses to leave.
[edit] Jain worship and rituals
Main article: Jain rituals and festivals
Every day most Jains bow and say their universal prayer, the Namokara Mantra, aka the Navkar Mantra. Jains have built temples, or Basadi or Derasar, where images of Tirthankaras are revered. Rituals may be elaborate because symbolic objects are offered and Tirthankaras praised in song. But some sects refuse to enter temples or revere images. All Jains accept that images of Tirthankaras are merely symbolic reminders of their paths to attain moksha. Jains are clear that the Jinas reside in moksha and are completely detached from the world.
Jain rituals include:
Pancakalyanaka Pratishtha
Pratikramana
Samayika
Guru-Vandana, Chaitya Vandana, and other sutras to honor ascetics.
The holiest symbol is a simple swastika. Another important symbol incorporates a wheel on the palm of a hand, symbolizing Ahinsa.
Other major Jain symbols include:
24 Lanchhanas (symbols) of the Tirthankaras
Triratna and Shrivatsa symbols
A Tirthankar's or Chakravarti's mother dreams
Dharmacakra and Siddha-chakra
Eight auspicious symbols (The Asta Mangalas). Their names are (in series of pictures)
Svastika -Signifies peace and well-being
Shrivatsa -A mark manifested on the centre of the Jina's chest, signifying a pure soul.
Nandyavartya -Large svastika with nine corners
Vardha-manaka -A shallow earthen dish used for lamps, suggests an increase in wealth, fame and merit due to a Jina's grace.
Bhadrasana -Throne, considered auspicious because it is sanctified by the blessed Jina's feet.
Kalasha -Pot filled with pure water signifying wisdom and completeness
Minayugala -A fish couple. It signifies Cupid's banners coming to worship the Jina after defeating the God of Love
Darpana -The mirror reflects one's true self because of its clarity
While Jains represent less than 1% of the Indian population, their contributions to culture and society in India are considerable. Jainism had a major influence in developing a system of philosophy and ethics that had a major impact on all aspects of Indian culture in all ages : from Upanishads to Mahatma Gandhi. The scholarly research and evidences have shown that philosophical concepts considered typically Indian – Karma, Ahinsa, Moksa, reincarnation and like - either originate in the sramana school of thought or were propagated and developed by Jaina teachers.[36] These concepts were later assimilated in Hinduism and other religions, often in a different form and with different meanings.
Jains have also wielded great influence on the culture and language of Karnatak, Southern India and Gujarat most significantly. The earliest known Gujarati text, Bharat-Bahubali Ras, was written by a Jain monk. Some important people in Gujarat's Jain history were Acharya Hemacandra Suri and his pupil, the Calukya ruler Kumarapala.
Jains are both among the wealthiest Indians and the most philanthropic. They run numerous schools, colleges and hospitals and are important patrons of the Somapuras, the traditional temple architects in Gujarat. Jains have greatly influenced Gujarati cuisine. Gujarat is predominantly vegetarian (as is Jainism; see Jain vegetarianism), and its food is mild as onions and garlic are omitted.
Jains encourage their monks to do research and obtain higher education. Jain monks and nuns, particularly in Rajasthan, have published numerous research monographs. This is unique among Indian religious groups and parallels Christian clergy. The 2001 census states that Jains are India's most literate community and that India's oldest libraries at Patan and Jaisalmer are preserved by Jain institutions.
Jains have contributed to India's classical and popular literature. For example, almost all early Kannada literature and Tamil literature was authored by Jains.
Some of the oldest known books in Hindi and Gujarati were written by Jain scholars. The first autobiography in Hindi, [Ardha-Kathanaka] was written by a Jain, Banarasidasa, an ardent follower of Acarya Kundakunda who lived in Agra.
Several Tamil classics are written by Jains or with Jain beliefs and values as the core subject.
Practically all the known texts in the Apabhramsha language are Jain works.
The oldest Jain literature is in Shauraseni and Ardha-Magadhi Prakrit (Agamas, Agama-Tulya, Siddhanta texts, etc). Many classical texts are in Sanskrit (Tatvartha Sutra, Puranas, Kosh, Sravakacara, mathematics, Nighantus etc). "Abhidhana Rajendra Kosha" written by Acharya Rajendrasuri, is only one available Jain encyclopedia or Jain dictionary to understand the Jain Prakrit, Sanskrit, and Ardha-Magadhi and other Jain languages, words, their use and references with in oldest Jain literature. Later Jain literature was written in Apabhramsha (Kahas, rasas, and grammars), Hindi (Chhahadhala, Mokshamarga Prakashaka, and others), Tamil (Jivakacintamani, Kural, and others), and Kannada (Vaddaradhane and various other texts). Jain versions of Ramayana and Mahabharata are found in Sanskrit, Prakrit, Apabhramsha and Kannada.
Main article: Jain Monks and Nuns
Palitana TirthaIn India there are thousands of Jain Monks, in categories like Acharya, Upadhyaya and Muni. Trainee ascetics are known as Ailaka and Ksullaka in the Digambar tradition.
There are two categories of ascetics. Sadhu (monk) and Sadhvi (nun). They practice the five Mahavratas, three Guptis and five Samitis:
5 Mahavratas
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अहिंसा Ahimsa: Non-violence in thought, word and deed
सत्य Satya: Truth which is (hita) beneficial, (mita) succinct and (priya) pleasing
अचौर्य Acaurya: Not accepting anything that has not been given to them by the owner
ब्रह्मचर्य Brahmacarya: Absolute purity of mind and body
अपरिग्रह Aparigraha: Non-attachment to non-self objects
3 Guptis
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मनगुप्ती Managupti: Control of the mind
वचनगुप्ती Vacanagupti: Control of speech
कायगुप्ती Kayagupti: Control of body
5 Samitis
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ईर्या समिति Irya Samiti: Carefulness while walking
भाषा समिति Bhasha Samiti: Carefulness while communicating
एषणा समिति Eshana Samiti: Carefulness while eating
आदान निक्षेपण समिति Adana Nikshepana Samiti: Carefulness while handling their fly-whisks, water gourds, etc.
प्रतिष्ठापना समिति Pratishthapana Samiti: Carefulness while disposing of bodily waste matter
________
Male Digambara monks do not wear any clothes and are nude. They practise non-attachment to the body and hence, wear no clothes. Shvetambara monks and nuns wear white clothes. Shvetambaras believe that monks and nuns may wear simple un-stitched white clothes as long as they are not attached to them. Jain monks and nuns travel on foot. They do not use mechanical transport.
[edit] Holy days
Paryushan Parva, 10/8 (Digambar/SVetambar) day fasts, and for observe, 10/8 important principles.
Mahavir Janma Kalyanak,[37] Lord Mahavir's birth,it is popularly known as 'Mahavir Jayanti' but the term 'jayanti' is inappropriate for a Tirthankar, as this term is used for mortals.
Kshamavaani, The day for asking everyone's forgiveness.
[edit] Jainism and other religions
See also: Buddhism and Jainism , Jainism and Islam , and Jainism and Sikhism
Jainism, while having no creator God, is not atheistic. The notion of god is replaced by the notion of "the very nature of things" (vastu-svs-bhavah-dharmah).
Jains are not a part of the Vedic Religion (Hinduism).[38][39][40] Ancient India had two philosophical streams of thought: The Shramana philosophical schools, represented by Jainism and Buddhism; and the Brahmana/Vedic/Puranic schools represented by Vedanta, Vaishnava and other movements. Both streams are subset of the Dharmic family of faith and have existed side by side for many thousands of years, influencing each other.[41]
The Hindu scholar, Lokmanya Tilak credited Jainism with influencing Hinduism and thus leading to the cessation of animal sacrifice in Vedic rituals. Bal Gangadhar Tilak has described Jainism as the originator of Ahinsa and wrote in a letter printed in Bombay Samachar, Mumbai:10 Dec, 1904: "In ancient times, innumerable animals were butchered in sacrifices. Evidence in support of this is found in various poetic compositions such as the Meghaduta. But the credit for the disappearance of this terrible massacre from the Brahminical religion goes to Jainism."
Swami Vivekananda[42] also credited Jainsim as influencing force behind the Indian culture.
"What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?..
Jains were the first great ascetics. "Don't injure any, do good to all that you can and that is all the morality and ethics, and that is all the work there is, and the rest is all nonsense... Throw it away." And then they went to work and elaborated this one principle, and it is a most wonderful ideal: how all that we call ethics they simply bring out from one great principle of non-injury and doing good."
Relationship between Jainism and Hinduism-To quote from the Encyclopædia Britannica Article on Hinduism,[4]"...With Jainism which always remained an Indian religion, Hinduism has so much in common, especially in social institutions and ritual life, that nowadays Hindus tend to consider it a Hindu sect. Many Jains also are inclined to fraternization..."
Independent Religion - From the Encyclopædia Britannica Article on Jainism: "...Along with Hinduism and Buddhism, it is one of the three most ancient Indian religious traditions still in existence. ...While often employing concepts shared with Hinduism and Buddhism, the result of a common cultural and linguistic background, the Jain tradition must be regarded as an independent phenomenon. It is an integral part of South Asian religious belief and practice, but it is not a Hindu sect or Buddhist heresy, as earlier scholars believed."[5] The author Koenraad Elst in his book, Who is a Hindu?, summarises on the similaries between Jains and the mainstream Hindu society.
[edit] Languages used in Jain literature
Jain literature exists in Prakrit, Sanskrit, Tamil, Apabhramsha, Rajasthani, Hindi, Marathi, Gujarati, Kutchi, Kannada, Tulu, Telugu, Dhundhari (Old Marwari), English, German, French, Spanish, Italian, Portuguese and Russian.
[edit] Constitutional status of Jainism in India
Main article: Legal Status of Jainism as a Distinct Religion
In 2005 the Supreme Court of India in a judgment stated that Sikhs, Jains and Buddhists are sub-sects or 'special faiths' of Hinduism, and are governed under the ambit of Hindu laws.[43] In the same year however, it declined to issue a writ of Mandamus towards granting Jains the status of a religious minority throughout India. The Court noted that Jains have been declared a minority in 5 states already, and left it to the rest of the States to decide on the minority status of Jain religion.[6]
In 2006 the Supreme Court in a judgment pertaining to a state, opined that "Jain Religion is indisputably not a part of the Hindu Religion". (para 25, Committee of Management Kanya Junior High School Bal Vidya Mandir, Etah, U.P. v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad, U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003, decided On: 21.08.2006, Supreme Court of India) [2
source
A door gunner keeps watch from a CH-147F Chinook helicopter as part of operation PRESENCE – Mali, on May 13, 2019.
Photo: Corporal François Charest 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Un mitrailleur posté à la porte assure la surveillance à bord d’un hélicoptère CH-147F Chinook dans le cadre de l’opération PRESENCE – Mali le 13 mai 2019.
Photo: Caporal François Charest 430e Escadron tactique d'hélicoptères (430 ETAH)
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Medical Team members evacuate a simulated casualty in a CH-147F Chinook helicopter during an aeromedical evacuation exercise as part of Operation PRESENCE – Mali, on May 13, 2019.
Photo: Corporal François Charest 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Des membres de l’équipe médicale procèdent à l’évacuation d’un blessé simulé à bord d’un hélicoptère CH-147F Chinook lors d’un exercice d'évacuation sanitaire aérienne, dans le cadre de l’opération PRESENCE – Mali, le 13 mai 2019.
Photo : Caporal François Charest 430e Escadron tactique d'hélicoptères (430 ETAH)
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"The body is an instrument which only gives off music when it is used as a body.
Always an orchestra, and just as music traverses walls, so sensuality traverses the body and reaches up to ecstasy."
(From “The Diary Of Anais Nin, Volume Two (1934-1939)” by Anaïs Nin)
This apsara (celestial nymph) was sculpted during the 8th century AD by the Ganga Pratihara School and is coming from Etah in Uttar Pradesh before resting in the Bharat Kala Bhavan, the Art and Archaeological Museum of Banaras Hindu University in Varanasi (Benaras).
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The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.
A Medical Team provides care to a simulated casualty onboard a CH-147F Chinook helicopter during an aeromedical evacuation exercise as part of Operation PRESENCE – Mali, on May 13, 2019.
Photo: Corporal François Charest 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
TM02-2019-0050-0089
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Une équipe médicale prodigue des soins à un blessé simulé à bord d’un hélicoptère Chinook CH-147F, au cours de l’exercice d’évacuation sanitaire aérienne, dans le cadre de l’opération PRESENCE – Mali, le 13 mai 2019.
Photo : Caporal François Charest 430e Escadron tactique d'hélicoptères (430 ETAH)
TM02-2019-0050-0089
Candidates on the Helicopter Underslung Operations course (HUSO) given by 3 Battalion, Royal 22e Régiment, conduct the final exercise of the course with a CH-146 Griffon helicopter from 430 Tactical Helicopter Squadron (430 Tac Hel Sqn), in the training areas of 2nd Canadian Division Support Base Valcartier, Quebec, on 3 November 2022.
Photo: Pilot Annabelle Marcoux, Valcartier Imaging Section
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Des candidats du cours de manœuvres d’élingage des hélicoptères au sol (HUSO) donné par le 3e Bataillon, Royal 22e Régiment, effectuent l’exercice final du cours avec un hélicoptère CH-146 Griffon du 430e Escadron tactique d’hélicoptères (430 ETAH), dans les secteurs d’entraînement de la Base de soutien de la 2e Division du Canada Valcartier (Québec), le 3 novembre 2022.
Photo : Aviatrice Annabelle Marcoux, Section d’imagerie de Valcartier
22nd October 2017., Addis Ababa Airport, Ethiopia
Abandoned for many years at Addis. These 2 Douglas DC-3's I believe are ET-AJG C/N 13576 & ET-AHS C/N 33532. I have no idea of the identity of the Cessna 337 and would appreciate any help
Of interest also in this image is the Boeing 707 in the background, I believe this is ex Kenya Airways 5Y-BBK which overran the runway here on 11/7/89
From Wikipedia, the free encyclopedia
Ab'ul Hasan Yamīn ud-Dīn Khusrow (1253–1325 CE) Hindi अमीर ख़ुसरौ, (Urdu: ابوالحسن یمینالدین خسرو;, better known as Amīr Khusrow (also Khusrau, Ameer Khusru) Dehlawī (meaning Amir Khusrow of Delhi) (امیر خسرو دہلوی) was a Sufi musician, poet and scholar. He was an iconic figure in the cultural history of the Indian subcontinent. He was a mystic and a spiritual disciple of Nizamuddin Auliya of Delhi. Amīr Khusrow has been reputed to have invented musical instruments Sitar and Tabla. He wrote poetry primarily in Persian, but also in Hindavi. A vocabulary in verse, the Ḳhāliq Bārī, containing Arabic, Persian, and Hindavi terms is often attributed to him.[2]
He is regarded as the "father of Qawwali" (a devotional music form of the Sufis in the Indian subcontinent). Introduced the Ghazal style of song into India. These music styles are still used widely in India and Pakistan.[3][4] He is also credited with introducing Persian, Arabic and Turkish elements into Indian classical music and was the originator of the khayal and tarana styles of music.
Khusrow was an expert in many styles of Persian poetry which were developed in medieval Persia, from Khāqānī's qasidas to Nizami's khamsa. He used 11 metrical schemes with 35 distinct divisions. He has written in many verse forms including Ghazal, Masnavi, Qata, Rubai, Do-Beti and Tarkibhand. His contribution to the development of the g͟hazal, is significant.[5]
Amīr Khusrow was born in Patiyali in Etah, Uttar Pradesh. His father, Amīr Saif-ud-Dīn Mahmūd, was a Turkic officer and a member of the Lachin tribe of Transoxania, themselves belonging to the Kara-Khitais.[5][6][7] At the invasion of Genghis Khan, Saif-ud-Din migrated from his hometown Kesh, near Samarkand, to Balkah. Saif-ud-Din was then the chieftain of the Hazara. Shams-ud-Din Altamish, the Sultan of Delhi welcomed them to Delhi. He provided shelter to the dislodged princes, artisans, scholars and rich nobles. In 1230, he was granted a fief in the district of Patiali (in Etah District of present Uttar Pradesh).
Amir Saif-ud-Din married Bibi Daulat Naz, who was the daughter of Rawat Arz, the famous war minister of Balban, and belonged to the Rajput tribes of Uttar Pradesh.[7][8] They had four children, three sons and a daughter. Amir Khusro was one among them born in the year 1252-53 CE at Patiyali (Hazrat Amir khusro Nagar). His father Saif-ud-Din died in 1260 CE.
Khusrow was an intelligent child. He started learning and writing poetry at the age of eight. After the death of his father, he came to Delhi to his maternal grandfather Imadul Mulk's house. In 1271 CE, when Khusrow was 20 years old, his grandfather who was 113 years old died. His mother brought him up after his death.
Career[edit]
After Khusrow's grandfather's demise, he joined as a soldier in the Army of Malik Chajju, a nephew of Sultan Balban. This brought his poetry to the attention of the Assembly of the Royal Court where he was honored.
When he was forty seven years old, his mother and brother died.
He wrote these lines in their honour:
"A double radiance left my star this year
Gone are my brother and my mother,
My two full moons have set and ceased to Shine
In one short week through this ill-luck of mine."
Khusro's homage to his mother on death was:
"Where ever the dust of your (mother) feet is found it is like a relic of Paradise for me."
Bughra Khan, son of Balban was invited to listen Amir Khusro. He was impressed and became Khusrow's patron. In 677 A.H/1277 A.D. Bughra Khan was then appointed ruler of Bengal but Amir Khusro decided to return to Delhi.
The eldest son of Khan, Mohd of Balban (who was in Multan) came to Delhi. When he heard about Amir Khusrow he invited him to his court. Finally Khusrow accompanied him to Multan in 679 A.H/1279 A.D. Multan at that period was the gateway to Hind and a center place of knowledge and learning. The caravans of scholars, tradesmen and emissaries transited from Baghdad, Arab, Iran to Delhi via Multan. Amir Khusro says that:
"I tied the belt of service on my waist and put on the cap of companionship for another five years. I imparted lustre to the water of Multan from the ocean of my wits and pleasantries."
In the year 683A.H./1283A.D Jinar Khan a Mongol, invaded India. Khan Mohd was killed in battle. Khusrow wrote the two elegies in grief of his death. At the old age of eighty, King Balban called his second son Bughra Khan from Bengal, but he refused to come back to Delhi. After King Balban’s death his grandson Kikabad was made the King of Delhi who was 17 years of age. Khusro remained in his service for two years (686 A.H to 687 A.H/1286 to 1287 A.D.).
After the death of Kikabad, a Turk soldier Jalal ud din Firuz Khilji took power and became the King. He appreciated poetry and invited many poets to his court. Khusrow was honoured and respected in his Darbar and was given his name "Amir Khusrow". He was made secretary to the King "Mushaf-Dar". The darbar life made Amir Khusro focus more on his literary works. Khusro’s Ghazals which he composed in quick succession were set to music and were sung by singing girls every night before the king. Khusrow writes about him:
"The King of the world Jalal ud din, in reward for my infinite pain which I undertook in composing verses, bestowed upon me an unimaginable treasure of wealth."
After Jalal ud din, Alauddin Khilji descended to the throne of Delhi on 22nd Zilhaj 695A.H/1295A.D. Amir Khusro wrote a short auto-biographical Masnavi called "Shah Name mun"—of Alauddin’s life. Khusrow in his book "Khazinatul-Futuh" (the treasures of victory) recorded Alauddin’s construction works, wars, peace and security, administrative services. Further in another poetical work Masnavi "Matta-ul-Anwaar" (Fountain of light) consisted of 3310 verses (completed in 15 days) had the theme of "Love of God". The second masnavi, "Shireen" consisted of 4000 verses. The third Masnavi "Laila Majnu" story of Laila and Majnu and their romance. The fourth voluminous Masnavi was "Aina-e-Sikandari" had 4500 verses relating to the heroic deeds of Alexander the Great. The fifth Masnavi was "Hasht Bahisht" related to the events of King Bahram Gaur. All these works made Amir Khusro a leading luminary in the poetical world. The King Allauddin Khilji was highly pleased by his works and rewarded him handsomely.
After Alauddin Khilji's death, his son Qutub al din Mubarak Shah became the king. Amir Khusro wrote a Masnavi on Mubarak Shah as "Nahsi Pahar" (Nine Skies), a historical poetry relating the events of Mubarak Shah. He classified his poetry in nine chapters, each part is considered as a sky. In the third chapter he wrote a vivd account of India and its environment, seasons, flora and fauna, cultures, scholars etc. He wrote another book in the period of Qutubuddin Mubarak Shah by name "Ejaze Khusravi" consisting of five volumes. When Qutubuddin Mubarak Shah son was born, he prepared the horoscope of child where certain predictions, were made. This horoscope is included in the Masnavi "Saqiana".[9]
After Mubarak Shah, Ghiyath al-Din Tughluq came to the throne. Amir Khusro wrote a historic Masnavi "Tughlaq Nama" about his reign and that of other Tughlaq rulers.
On 3 April 1325 Hazrat Nizamuddin Auliya, Khusrow's teacher died, and after six months Khusrow himself. Khusrow 's tomb is next to that of his teacher in the Nizamuddin Dargah of Delhi.[10]
Major life events in chronological order[edit]
Khusrow was born in Patiyali in Kasganj district which is also known as Kansiram Nagar near Etah in what is today the state of Uttar Pradesh in northern India. His father Amir Saifuddin came from Balkh in modern day Afghanistan and his mother hailed from Delhi.
1260 After the death of his father, Khusrow went to Delhi with his mother.
1271 Khusrow compiled his first divan of poetry, "Tuhfatus-Sighr".
1272 Khusrow got his first job as court poet with King Balban's nephew Malik Chhajju.
1276 Khusrow started working as a poet with Bughra Khan (Balban's son).
1279 While writing his second divan, Wastul-Hayat, Khusrau visited Bengal.
1281 Employed by Sultan Mohammad (Balban's second son) and went to Multan with him.
1285 Khusrow participated as a soldier in the war against the invading Mongols. He was taken prisoner, but escaped.
1287 Khusrow went to Awadh with Ameer Ali Hatim (another patron).
1288 His first mathnavi, "Qiranus-Sa'dain" was completed.
1290 When Jalal ud din Firuz Khilji came to power, Khusro's second mathnavi, "Miftahul Futooh" was ready.
1294 His third divan "Ghurratul-Kamal" was complete.
The Nizamuddin Dargah, with Khusrow's tomb on the left
1295 Alauddin Khilji (sometimes spelled "Khalji") came to power and invaded Devagiri and Gujarat.
1298 Khusrow completed his "Khamsa-e-Nizami".
1301 Khilji attacked Ranthambhor, Chittor, Malwa and other places, and Khusro remained with the king in order to write chronicles.
1310 Khusrow became close to Nizamuddin Auliya, and completed Khazain-ul-Futuh.
1315 Alauddin Khilji died. Khusrow completed the mathnavi "Duval Rani-Khizr Khan" (a romantic poem).
1316 Qutb ud din Mubarak Shah became the king, and the fourth historical mathnavi "Noh-Sepehr" was completed.
1321 Mubarak Khilji (sometimes spelled "Mubarak Khalji") was murdered and Ghiyath al-Din Tughluq came to power. Khusro started to write the Tughluqnama.
1325 Sultan Muhammad bin Tughluq came to power. Nizamuddin Auliya died, and six months later so did Khusrow . Khusrow 's tomb is next to that of his master in the Nizamuddin Dargah of Delhi.
Khusrow was a prolific classical poet associated with the royal courts of more than seven rulers of the Delhi Sultanate.[11] Khusrow wrote many playful riddles, songs and legends which have become a part of popular culture in India and neighbouring countries. Through his literary output, Khusrow represents one of the first (recorded) Indian personages with a true multi-cultural or pluralistic identity.
Hindavi language and its development[edit]
Amir Khusrow was the author of a Khamsa which emulated that of the earlier poet of Persian epics Nizami Ganjavi. His work was considered to be one of the great classics of Persian poetry during the Timurid period in Transoxiana.
He wrote primarily in Persian and Hindustani. He also wrote a war ballad in Punjabi.[12] In addition, he spoke Arabic and Sanskrit.[7][13][14][15][16][17][18] His poetry is still sung today at Sufi shrines throughout Pakistan and India.
Contributions to Music[edit]
Khusrau's kalam is also sung like by the Sufi Queen Abida Parveen.
Khusrow is credited for the invention of the musical instruments tabla and sitar. The term tabla is derived from an Arabic word, tabl, which means "drum". Sitar is named after a Persian instrument called the setar (meaning "three strings"). The instrument appears to have descended from long-necked lutes taken to India from Central Asia. The first prototype instruments were invented during the Delhi Sultanate period of the 13th/14th centuries when the Persian patrons of music and poetry encouraged innovation in Indian art. The sitar flourished in the 16th and 17th centuries and arrived at its present form in the 18th century. Both these instruments are crucial for India's classical music.[19][20][21]
The development of the Tabla originated from the need to have a drum that could be played from the top in the sitting position to enable more complex rhythm structure's that were required for the new Indian Sufi vocal style of singing/chanting and Zikr. At the same time to complement the complex early Sitar melodies that Khusro was composing. The Tabla uses a "complex finger tip and hand percussive" technique played from the top, unlike the Pakhawaj and mridangam which mainly use the full palm and are sideways in motion and are more limited in terms of sound complexity.
On Kashmir[edit]
The verse supposedly uttered by Khusrow about Kashmir is not found in any of his written works.
"Agar firdaus bar roo-e zameen ast,
Hameen ast-o hameen ast-o hameen ast "
"If there is a paradise on earth,It is this, it is this, it is this."[22][23][24]
Works[edit]
Mughal illustrated page from the Hasht-Bihisht, Metropolitan Museum of Art
Tuhfa-tus-Sighr (Offering of a Minor) his first divan, contains poems composed between the age of 16 and 19
Wastul-Hayat (The Middle of Life) his second divan
Ghurratul-Kamaal (The Prime of Perfection) poems composed between the age of 34 and 43
Baqia-Naqia (The Rest/The Miscellany) compiled at the age of 64
Qissa Chahar Darvesh The Tale of the Four Dervishes
Nihayatul-Kamaal (The Height of Wonders) compiled probably a few weeks before his death.
Qiran-us-Sa’dain (Meeting of the Two Auspicious Stars) Mathnavi about the historic meeting of Bughra Khan and his son Kikabad after long enmity (1289)
Miftah-ul-Futooh (Key to the Victories) in praise of the victories of Jalal ud din Firuz Khilji (1291)
Ishqia/Mathnavi Duval Rani-Khizr Khan (Romance of Duval Rani and Khizr Khan) a tragic love poem about Gujarat’s princess Duval and Alauddin’s son Khizr (1316)
Noh Sepehr (Mathnavi of the Nine Skies) Khusrau’s perceptions of India and its culture (1318)
Tarikh-i-Alai (Times of Alauddin)
Tughluq Nama (Book of the Tughluqs) a history of the reign on Tughlaq dynasty (1320)
Khamsa-e-Nizami (Khamsa-e-Khusrau) five classical romances: Hasht-Bahisht, Matlaul-Anwar, Sheerin-Khusrau, Majnun-Laila and Aaina-Sikandari
Ejaaz-e-Khusrovi (The Miracles of Khusrau) an assortment of prose
Khazain-ul-Futooh (The Treasures of Victories)
Afzal-ul-Fawaid utterances of Nizamuddin Auliya
Ḳhāliq Bārī a versified glossary of Persian, Arabic, and Hindavi words and phrases often attributed to Amir Khusrau. Ḥāfiz Maḥmūd Shīrānī argued that it was completed in 1622 in Gwalior by Ẓiyā ud-Dīn Ḳhusrau.[25]
Jawahar-e- Khusrovi often dubbed as the Hindawi divan of Khusrau
Members of 2nd Battalion, Princess Patricia's Canadian Light Infantry advance on an objective with the support of a Light Armoured Vehicle (LAV) 6 and 408 Tactical Helicopter Squadron during a Platoon level group attack with live firing on Exercise KAPYONG MACE in CAFB Shilo, Manitoba, on September 26th, 2015.
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Les membres du 2e Bataillon, Princess Patricia's Canadian Light Infantry avance sur l'objectif avec le support de Véhicule Blindé Léger (VBL) 6 et du 408e Escadron tactique d’hélicoptères lors d'une attaque de Peleton avec tir réel durant l'Exercise KAPYONG MACE à BFAC Shilo, au Manitoba, le 26 septembre 2015.
Photo by: MCpl/Cplc Louis Brunet, Canadian Army Public Affairs/ Affaires publiques de l'Armée canadienne
Members of Task Force-Mali onboard a CH-147F Chinook helicopter prepare to set up a Forward Area Refueling Point during Operation PRESENCE-Mali on February 16, 2019.
Photo: Corporal François Charest, 430 Tactical Helicopter Squadron (430 Tac Hel Sqn)
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Des membres de la Force opérationnelle au Mali se trouvant à bord d’un hélicoptère CH-147F Chinook planifient la mise en place d’un point avancé de ravitaillement au cours de l’opération PRESENCE-Mali, le 16 février 2019.
Photo : Caporal François Charest, 430e Escadron tactique d’hélicoptères (430 ETAH)
TM02-2019-0011-0013
Members of 2nd Battalion, Princess Patricia's Canadian Light Infantry advance on an objective with the support of a Light Armoured Vehicle (LAV) 6 and 408 Tactical Helicopter Squadron during a Platoon level group attack with live firing on Exercise KAPYONG MACE in CAFB Shilo, Manitoba, on September 26th, 2015.
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Les membres du 2e Bataillon, Princess Patricia's Canadian Light Infantry avance sur l'objectif avec le support de Véhicule Blindé Léger (VBL) 6 et du 408e Escadron tactique d’hélicoptères lors d'une attaque de Peleton avec tir réel durant l'Exercise KAPYONG MACE à BFAC Shilo, au Manitoba, le 26 septembre 2015.
Photo by: MCpl/Cplc Louis Brunet, Canadian Army Public Affairs/ Affaires publiques de l'Armée canadienne
Candidates on the Helicopter Underslung Operations course (HUSO) given by 3 Battalion, Royal 22e Régiment, conduct the final exercise of the course with a CH-146 Griffon helicopter from 430 Tactical Helicopter Squadron (430 Tac Hel Sqn), in the training areas of 2nd Canadian Division Support Base Valcartier, Quebec, on 3 November 2022.
Photo: Corporal Marc-André Leclerc, Valcartier Imaging Section
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Des candidats du cours de manœuvre d’élingage des hélicoptères au sol (HUSO) donné par le 3e Bataillon, Royal 22e Régiment, effectuent l’exercice final du cours avec un hélicoptère CH-146 Griffon du 430e Escadron tactique d’hélicoptères (430 ETAH), dans les secteurs d’entraînement de la Base de soutien de la 2e Division du Canada Valcartier (Québec), le 3 novembre 2022.
Photo : Caporal Marc-André Leclerc, Section d’imagerie de Valcartier
Candidates on the Helicopter Underslung Operations course (HUSO) given by 3 Battalion, Royal 22e Régiment, conduct the final exercise of the course with a CH-146 Griffon helicopter from 430 Tactical Helicopter Squadron (430 Tac Hel Sqn), in the training areas of 2nd Canadian Division Support Base Valcartier, Quebec, on 3 November 2022.
Photo: Corporal Marc-André Leclerc, Valcartier Imaging Section
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Des candidats du cours de manœuvre d’élingage des hélicoptères au sol (HUSO) donné par le 3e Bataillon, Royal 22e Régiment, effectuent l’exercice final du cours avec un hélicoptère CH-146 Griffon du 430e Escadron tactique d’hélicoptères (430 ETAH), dans les secteurs d’entraînement de la Base de soutien de la 2e Division du Canada Valcartier (Québec), le 3 novembre 2022.
Photo : Caporal Marc-André Leclerc, Section d’imagerie de Valcartier
About Jainism
Jainism, traditionally known as Jain Dharma (जैन धर्म), is a spiritual, religious and philosophical tradition of Indian origin dating back at least as far as the 9th century BC, but believed by Jains to stretch back many centuries into the very distant past. A Jain is a follower of Jinas ("the saints"),[1][2] human beings who have rediscovered the dharma, become fully liberated and taught the spiritual path for the benefit of beings. Jains follow the teachings of 24 special Jinas who are known as Tirthankaras ('ford-builders'). The 24th and most recent Tirthankar is Lord Mahavira who lived from 599 to 527 BCE according to traditional history. The 23rd Tirthankar of Jains, Lord Parsvanatha is now recognised as a historical person, who lived during 872 to 772 BC.[3][4] Jaina tradition is unanimous in making Rishabha, as the First Tirthankar.[5]
A major characteristic of Jain belief is the emphasis on the consequences of physical and mental behavior.[6] Because Jains believe that everything is alive, in some sense, and that many beings possess a soul, great care and awareness is required in going about one's business in the world. Jainism is a religious tradition in which all life is considered worthy of respect and it emphasises this equality of all life, advocating the protection of the smallest creatures. Jainism encourages spiritual independence (in the sense of relying on and cultivating one's own personal wisdom) and self-control (व्रत, vratae) considered vital for spiritual development. The goal, as with other Indian religions, is moksha: realization of the soul's true nature, a condition of omniscience (Kevala Jnana or Keval Gyana).
Jains are a small, influential religious minority with at least 4.2 million followers in modern India,[7] and more in growing immigrant communities in the United States, Western Europe, the Far East including Australia and elsewhere. Jains sustain the ancient Shraman (श्रमण) or ascetic tradition and have significantly influenced the religious, ethical, political and economic spheres in India for over two millennia.
Jains have an ancient tradition of scholarship and the highest degree of literacy in India.[8] Jain libraries are India's oldest.[9]
Historical sources
Parshvanatha, the twenty-third Tirthankara (ford maker) is the earliest Jain leader who can be reliably dated.[3] According to scholars he probably flourished in 9th Century BCE.[15][16]
Kalinga (Modern Orissa) was home to many Jains in the past. Rishabh, the first Tirthankar, was revered and worshipped in the ancient city Pithunda. This was destroyed by Mahapadma Nanda when he conquered Kalinga and brought the statue of Rishabhanatha to his capital in Magadh. Rishabhanatha is revered as the 'Kalinga Jina'. Ashoka's invasion and his Buddhist policy also subjugated Jains greatly in Kalinga. However, in the 1st century BCE Emperor Kharvela conquered Magadha and brought Rishabhnath's statue back and installed it in Udaygiri, near his capital, Shishupalgadh. The Khandagiri and Udaygiri caves near Bhubaneswar are the only surviving stone Jain monuments in Orissa. Earlier buildings were made of wood and were destroyed.
Deciphering of the Brahmi script, India's oldest script, believed to have been created by the first Tirthankara Rishabhanatha, by James Prinsep in 1788 enabled the reading of ancient inscriptions in India and established the antiquity of Jainism. Discovering Jain manuscripts, continues and has added significantly to retracing Jain history. Jain archaeological findings are often from Maurya, Sunga, Kishan, Gupta, Kalachuries, Rashtrakut, Chalukya, Chandel and Rajput and later periods. Several western and Indian scholars have contributed to the reconstruction of Jain history. Western historians like Bühler, Jacobi, and Indian scholars like Iravatham Mahadevan, worked on Tamil Brahmi inscriptions.
Jainism has been a major cultural, philosophical, social and political force since the dawn of civilization in Asia, and its ancient influence has been noted in other religions, including Buddhism and Hinduism.
This pervasive influence of Jain culture and philosophy in ancient Bihar possibly gave rise to Buddhism. The Buddhists have always maintained that during the time of Buddha and Mahavira, Jainism was already an ancient, deeply entrenched faith and culture there. For connections between Buddhism and Jainism see Buddhism and Jainism. Over several thousand years, Jain influence on Hindu philosophy and religion has been considerable, while Hindu influence on Jain rituals may be observed in certain Jain sects.
For instance, the concept of puja is Jain. The Vedic Religion prescribed yajnas and havanas for pleasing god. Puja is a specifically Jain concept, arising from the Tamil words, "pu" (flower) and "ja" (offering).[17]
With 10 to 12 million followers,[18] Jainism is among the smallest of the major world religions, but in India its influence is much more than these numbers would suggest. Jains live throughout India; Maharashtra, Rajasthan and Gujarat have the largest Jain population among Indian states. Karnataka, Bundelkhand and Madhya Pradesh have relatively large Jain populations. There is a large following in Punjab, especially in Ludhiana and Patiala, and there used to be many Jains in Lahore (Punjab's historic capital) and other cities before the Partition of 1947, after which many fled to India. There are many Jain communities in different parts of India and around the world. They may speak local languages or follow different rituals but essentially follow the same principles.
Outside India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania and Uganda) have large Jain communities. Jainism is presently a strong faith in the United States and several Jain temples have been built there. American Jainism accommodates all the sects. Smaller Jain communities exist in Nepal, South Africa, Japan, Singapore, Malaysia, Australia, Fiji, and Suriname. In Belgium the very successful Indian diamond community, almost all of which are Jain are also establishing a temple to strengthen Jain values in and across Western Europe.
It is generally believed that the Jain sangha divided into two major sects, Digambar and Svetambar, about 200 years after Mahāvīra's nirvana. Some historians believe there was no clear division until the 5th century. The best available information indicates that the chief Jain monk, Acharya Bhadrabahu, foresaw famine and led about 12,000 Digambar followers to southern India. Twelve years later they returned to find the Shvetambar sect, and in 453 the Valabhi council edited and compiled traditional Shwetambar scriptures. The differences between the two sects are minor and relatively obscure.
Diagramatic representation of Schisms within Jainism along with the timelines.In Sanskrit, ambar refers to a covering generally, or a garment in particular. Dig, an older form of disha, refers to the cardinal directions. Digambar therefore means "covered by the four directions", or "sky-clad". Svet means white and Svetambars wear white garments.
Digambar Jain monks do not wear clothes because they believe clothes are like other possessions, increase dependency and desire for material things, and desire for anything ultimately leads to sorrow. Svetambar Jain monks, on the other hand, wear white, seamless clothes for practical reasons, and believe there is nothing in Jain scripture that condemns wearing clothes. Sadhvis (nuns) of both sects wear white. These differing views arise from different interpretations of the same holy books. There are minor differences in each sect's literature.
Digambars believe that women cannot attain moksha in the same birth, while Svetambars believe that women may attain liberation and that Mallinath, a Tirthankar, was a woman. The difference is because Digambar ascetism requires nudity. As nudity is impractical for women, it follows that without it they cannot attain moksha.[19]
Digambars believe that Mahavir was not married, whereas Shvetambars believe the princely Mahavir was married and had a daughter. The two sects also differ on the origin of Mata Trishala, Mahavira's mother.
Sthanakavasis and Digambars believe that only the first five lines are formally part of the Namokara Mantra (the main Jain prayer), whereas Svetambaras believe all nine form the mantra. Other differences are minor and not based on major points of doctrine.
Excavations at Mathura revealed many Jain statues from the Kushana period. Tirthankaras, represented without clothes and monks, with cloth wrapped around the left arm, are identified as Ardhaphalaka and mentioned in some texts. The Yapaniya sect, believed to have originated from the Ardhaphalaka, follows Digambara nudity, along with several Shvetambara beliefs.
Svetambaras are further divided into sub-sects, such as Sthanakavasi, Terapanthi and Deravasi. Some are murtipujak (revering statues) while non-murtipujak Jains refuse statues or images. Shvetamber follow the 12 agam literature (voice of omniscient). Most simply call themselves Jains and follow general traditions rather than specific sectarian practices. In 1974, a committee with representatives from every sect compiled a new text called the Samana Suttam.
Jains, like Buddhists, do not have a teacher of our age. For Jains, Mahavira is the first or most recent teacher of the Way. Like other Indian religions, knowledge of the truth (dharma) is considered to have declined and then revived cyclically over the course of history. Those who rediscover dharma are called Tirthankara. The literal meaning of Tirthankar is 'ford-builder'. Jains, like Buddhists, compare the process of becoming a pure human being to crossing a swift river - an endeavour requiring patience and care. A ford-builder is someone who has themselves already crossed the river and can therefore able guide others. S/he is called a 'victor' (Skt: Jina) because s/he has achieved liberation by their own efforts. A Jain follows a Jina. Note that the Buddha Gotama was sometimes referred to as Jina. Like Buddhadharma, the purpose of Jain dharma is mental and physical purification to undo the negative effects of karma. The goal of this process is liberation accompanied by a great natural inner peace.
A tirthankar is considered omniscient, a role model but not a god. There have been 24 Tirthankaras in what the Jains call the 'present age'. Historical records the last two Tirthankaras: Parshvanath and Mahavir (the 23rd and 24th).
The 24 tirthankaras in chronological order are - Adinath (or Rishabhnath), Ajitanath, Sambhavanath, Abhinandananath, Sumatinath, Padmaprabh, Suparshvanath, Chandraprabhu, Pushpadantanath (or Suvidhinath), Sheetalanath, Shreyansanath, Vasupujya, Vimalanath, Anantanath, Dharmanath, Shantinath, Kunthunath, Aranath, Mallinath, Munisuvratanath, Naminath, Neminath, Parshvanath and Mahavir (or Vardhamana).
Jains believe that every human is responsible for his/her actions and all living beings have an eternal soul, jīva. Jains believe all souls are equal because they all possess the potential of being liberated and attaining Moksha. Tirthankaras are role models only because they have attained Moksha. Jains insist that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, described as Infinite Knowledge, Perception, Consciousness, and Happiness (Ananta Jnāna, Ananta Darshana, Ananta Cāritra, and Ananta Sukha). Jains do not believe in an omnipotent supreme being, creator or manager (kartā), but rather in an eternal universe governed by natural laws.
Jains hold that this temporal world holds much misery and sorrow and hence to attain lasting bliss one must transcend the cycle of transmigration. Otherwise, one will remain eternally caught up in the never-ending cycle of transmigration. The only way to break out of this cycle is to practice detachment through rational perception, rational knowledge and rational conduct.
Jain scriptures were written over a long period of time, but the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar, Umasvati (aka Umāsvāmi) almost 1800 years ago. The primary figures are Tirthankaras. The two main sects called Digambar and Svetambar, both believe in Ahinsa (or ahinsā), asceticism, karma, sanskār, and jiva.
Differences between the two main sects are mainly conduct related. Doctrinally, Jainism is uniform with great emphasis placed on rational perception, rational knowledge and rational conduct. {"samyagdarśanajñānacāritrāṇimokṣamārgaḥ", Tattvārthasūtra, 1.1}
Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment. To kill any person, no matter their crime, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and the majority of the local non-Jain population is vegetarian.
History suggests that various strains of Hinduism became vegetarian due to strong Jain influences.[20] Jains run animal shelters all over India. For example, Delhi has a bird hospital run by Jains. Every city and town in Bundelkhand has animal shelters run by Jains where all manner of animals are sheltered, even though the shelter is generally known as a Gaushala.
Jainism's stance on nonviolence goes far beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many practice a lifestyle similar to Veganism due to the violence of modern dairy farms, and others exclude root vegetables from their diets to preserve the lives of these plants.[21] Potatoes, garlic and onions in particular are avoided by Jains.[22] Devout Jains do not eat, drink, or travel after sunset and prefer to drink water that is boiled and then cooled to room temperature.[citation needed] Many Jains abstain from eating green vegetables and root vegetables one day each week. The particular day, determined by the lunar calendar is Ashtami (eighth day of the lunar month), New Moon, the second Ashtami and the Full Moon night.
Anekantavada, a foundation of Jain philosophy, literally means "The Multiplicity of Reality", or equivalently, "Non-one-endedness". Anekantavada has tools for overcoming inherent biases in any one perspective on any topic or in reality in general. Another tool is The Doctrine of Postulation, Syādvāda. Anekantavada is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.
Jains are usually very welcoming and friendly toward other faiths and often help with interfaith functions. Several non-Jain temples in India are administered by Jains. A palpable presence in Indian culture, Jains have contributed to Indian philosophy, art, architecture, science, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.[23]
According to Jain beliefs, the universe was never created, nor will it ever cease to exist. Therefore, it is shaswat (infinite). It has no beginning or end, but time is cyclical with progressive and regressive spirituality phases.
ains divide time into Utsarpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time Cycle). An Utsarpini and a Avsarpini constitute one Time Cycle (Kalchakra). Every Utsarpini and Avsarpini is divided into six unequal periods known as Aras. During the Utsarpini half cycle, humanity develops from its worst to its best: ethics, progress, happiness, strength, health, and religion each start the cycle at their worst, before eventually completing the cycle at their best and starting the process again. During the Avsarpini half-cycle, these notions deteriorate from the best to the worst. Jains believe we are currently in the fifth Ara of the Avsarpini phase, with approximately 19,000 years until the next Ara. After this Avsarpini phase, the Utsarpini phase will begin, continuing the infinite repetition of the Kalchakra.
Jains believe that at the upswing of each time cycle, people will lose religion again. All wishes will be granted by wish-granting trees (Kalpavrksa), and people will be born in sets of twins (Yugalika) with one boy and one girl who stay together all their lives: a symbol of an integrated human with male and female characteristics balanced.
Jain philosophy is based upon eternal, universal truths. During the first and last two Aras, these truths lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached enlightenment or total knowledge (Kevala Jnana), during the third and fourth Aras. Traditionally, in our universe and in our time, Lord Rishabha (ऋषभ) is regarded as the first to realize the truth. Lord Vardhamana (Mahavira, महावीर) was the last Tirthankara to attain enlightenment (599-527 BCE). He was preceded by twenty-three others, making a total of twenty-four Tirthankaras.
It is important to note that the above description stands true "in our universe and in our time" for Jains believe there have been infinite sets of 24 Tirthankaras, one for each half of the time cycle, and this will continue in the future. Hence, Jainism does not trace its origins to Rishabh Deva, the first, or finish with Mahavira, the twenty-fourth, Tirthankara.
According to Jainism, the Universe consists of infinite amount of Jiva'(life force or souls), and the design resembles a man standing with his arms bent while resting his hands on his waist. The narrow waist part comprises various 'Kshetras', for 'vicharan' (roaming) for humans, animals and plants. Currently we are in the Bharat Kshetra of 'Jambu Dweep' (dweep means island).
The Deva' Loka (Heavens) are at the symbolic 'chest' of Creation, where all Devas (demi gods) reside. Similarly beneath the 'waist' are the Narka Loka (Hell). There are such Seven Narka Lokas, each for a varying degree suffering a jiva' has to go through to face the consequences of its paap' karma (sins). From the first to the seventh Narka, the degree of suffering increases and Light reaching it decreases (with no light in the seventh Narka).
Jain philosophy (Sanskrit: Jain darsana; जैन दर्शन) deals extensively with the problems of metaphysics, reality, cosmology, ontology, epistemology and divinity. Jainism is essentially a transtheistic religion of ancient Indian.[24] It is a continuation of the ancient Śramaṇa tradition which co-existed with the Vedic tradition since ancient times.[25][26] The distinguishing features of Jain philosophy are its belief on independent existence of soul and matter, neither denial nor acceptance of a creative and omnipotent God, an eternal,and hence uncreated universe, a strong emphasis on non-violence, on relativity and multiple facets of truth, and morality and ethics based on liberation of souls. Jain philosophy explains the rationale of being and existence, the nature of the Universe and its constituents, the nature of bondage and the means to achieve liberation.[27] It is described as ascetic because of its strong emphasis on self-control, austerities and renunciation and called a model of philosophical liberalism for its insistence that truth is relative and multifaceted and for its willingness to accommodate all possible view-points of rival philosophies.[28] It has been compared to Western concepts of subjectivism and moral relativism. Jainism strongly upholds the individual nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation. In this matter, it is similar to individualism and Objectivism.
In Jainism, truth or reality is perceived differently depending on different points of view, and that no single point of view is the complete truth.[29][30] Jain doctrine states that, an object has infinite modes of existence and qualities and, as such, cannot be completely perceived in all its aspects and manifestations, due to inherent human limitations. Only Kevalins - the omniscient beings - can totally comprehend objects and that others can knowing only a part. Consequently, no one view can represent the absolute truth. In the process, the Jains have their doctrines of relativity used for logic and reasoning –
Anekāntavāda - literally, "Non-one-endedness", "Nonsingular Conclusivity", the idea that no one perspective holds the complete truth;
Syādvāda – the theory of conditioned predication and;
Nayavāda – The theory of partial standpoints.
These philosophical concepts contributed immensely to Indian philosophy, especially in skepticism and relativity.[31]
The sidhha kshetra or moksha is situated at the symbolic forehead of the creation, where all the jivas having attained nirvana reside in a state of complete peace and eternal happiness. Outside the symbolic figure of this creation nothing but aloka or akaasha (sky) exists.
Karma in Jainism conveys a totally different meaning as commonly understood in the Hindu philosophy and western civilization.[32] It is not the so called inaccessible force that controls the fate of living beings in inexplicable ways. It does not mean "deed", "work", nor invisible, mystical force (adrsta), but a complex of very fine matter, imperceptible to the senses, which interacts with the soul, causing great changes. Karma, then, is something material (karmapaudgalam), which produces certain conditions, like a medical pill has many effects.[33] According to Robert Zydendos, karma in Jainism is a system of laws, but natural rather than moral laws. In Jainism, actions that carry moral significance are considered to cause consequences in just the same way as physical actions that do not carry any moral significance. When one holds an apple in one's hand and then let go of the apple, the apple will fall: this is only natural. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action.
Jain monks and nuns practice strict asceticism and strive to make their current birth their last, thus ending their cycle of transmigration. The laity, who pursue less rigorous practices, strive to attain rational perception and to do as much good as possible and get closer to the goal of attaining freedom from the cycle of transmigration. Following strict ethics, the laity usually choose professions that revere and protect life and totally avoid violent livelihoods.
Jains practice Samayika, which is a Sanskrit word meaning equanimity and derived from samaya (the soul). The goal of Samayika is to attain equanimity. Samayika is begun by achieving a balance in time. If this current moment is defined as a moving line between the past and the future, Samayika happens by being fully aware, alert and conscious in that moving time line when one experiences Atma, one's true nature, common to all life forms. Samayika is especially significant during Paryushana, a special period during the monsoon, and is practiced during the Samvatsari Pratikramana ritual.
Jains believe that Devas (demi-gods or celestial beings) cannot help jiva to obtain liberation, which must be achieved by individuals through their own efforts. In fact, Devas themselves cannot achieve liberation until they reincarnate as humans and undertake the difficult act of removing karma. Their efforts to attain the exalted state of Siddha, the permanent liberation of jiva from all involvement in worldly existence, must be their own.
The strict Jain ethical code for both laity and monks/nuns is:
Ahinsa (Non-violence)
Satya (truth)
'Achaurya Or Asteya' (non-stealing)
Brahmacharya (Continence)
Aparigraha (Non-attachment to temporal possessions)
For laypersons, 'brahmacharya' means either confining sex to marriage or complete celibacy. For monks/nuns, it means complete celibacy.
Nonviolence includes vegetarianism. Jains are expected to be non-violent in thought, word, and deed, both toward humans and toward all other living beings, including their own selves. Jain monks and nuns walk barefoot and sweep the ground in front of them to avoid killing insects or other tiny beings. Even though all life is considered sacred by the Jains, human life is deemed the highest form of life. For this reason, it is considered vital never to harm or upset any person.
While performing holy deeds, Svetambara Jains wear cloths, muhapatti, over their mouths and noses to avoid saliva falling on texts or revered images. It is incorrect to say that this to avoid accidentally inhaling insects, because obviously it is rare to encounter insects! Many healthy concepts are entwined. For example, Jains drink only boiled water. In ancient times, a person might get ill by drinking unboiled water, which could prevent equanimity, and illness may engender intolerance.
True spirituality, according to enlightened Jains, starts when one attains Samyak darshana, or true perception. Such souls are on the path to moksha, striving to remain in the nature of the soul. This is characterized by knowing and observing only all worldly affairs, without raag(attachment) and dwesh(repulsion), a state of pure knowledge and bliss. Attachment to worldly life collects new karmas, and traps one in birth, death, and suffering. Worldly life has a dual nature (for example, love and hate, suffering and pleasure, etc.), for the perception of one state cannot exist without the contrasting perception of the other.
Jain Dharma shares some beliefs with Hinduism. Both believe in karma and reincarnation. However, the Jain version of the Ramayana and Mahabharata is different from Hindu beliefs, for example. Generally, Hindus believe that Rama was a reincarnation of God, whereas Jains believe he attained moksha (liberation) because they are free from any belief in a creator - god. (Note: some Hindus, such as Yogis, accept aspects of Jain Dharma.)
Along with the Five Vows, Jains avoid harboring ill will and practice forgiveness. They believe that atma (soul) can lead one to becoming Parmatma (liberated soul) and this must come from one's inner self. Jains refrain from all violence (Ahinsa) and recommend that sinful activities be avoided.
Mahatma Gandhi was deeply influenced (particularly through the guidance of Shrimad Rajchandra) by Jain tenets such as peaceful, protective living and honesty, and made them an integral part of his own philosophy.[35] Jainism has a distinct idea underlying Tirthankar worship. The physical form is not worshiped, but their Gunas (virtues, qualities) are praised. Tirthankaras remain role-models, and sects such as the Sthanakavasi stringently reject statue worship.
Fasting is common among Jains and a part of Jain festivals. Most Jains fast at special times, during festivals, and on holy days. Paryushana is the most prominent festival, lasting eight days for Svetambara Jains and ten days for Digambars, during the monsoon. The monsoon is a time of fasting. However, a Jain may fast at any time, especially if s/he feels some error has been committed. Variations in fasts encourage Jains to do whatever they can to maintain self control.
Some Jains revere a special practice. When a person is aware of approaching death, and feels that s/he has completed all duties, s/he willingly ceases to eat or drink. This form of dying is called santhara. Considered extremely spiritual and creditable, with all awareness of the transitory nature of human experience, it has recently led to a controversy. In Rajasthan, a lawyer petitioned the High Court of Rajasthan to declare Santhara illegal. Jains see Santhara as spiritual detachment, a declaration that a person has finished with this world and now chooses to leave.
[edit] Jain worship and rituals
Main article: Jain rituals and festivals
Every day most Jains bow and say their universal prayer, the Namokara Mantra, aka the Navkar Mantra. Jains have built temples, or Basadi or Derasar, where images of Tirthankaras are revered. Rituals may be elaborate because symbolic objects are offered and Tirthankaras praised in song. But some sects refuse to enter temples or revere images. All Jains accept that images of Tirthankaras are merely symbolic reminders of their paths to attain moksha. Jains are clear that the Jinas reside in moksha and are completely detached from the world.
Jain rituals include:
Pancakalyanaka Pratishtha
Pratikramana
Samayika
Guru-Vandana, Chaitya Vandana, and other sutras to honor ascetics.
The holiest symbol is a simple swastika. Another important symbol incorporates a wheel on the palm of a hand, symbolizing Ahinsa.
Other major Jain symbols include:
24 Lanchhanas (symbols) of the Tirthankaras
Triratna and Shrivatsa symbols
A Tirthankar's or Chakravarti's mother dreams
Dharmacakra and Siddha-chakra
Eight auspicious symbols (The Asta Mangalas). Their names are (in series of pictures)
Svastika -Signifies peace and well-being
Shrivatsa -A mark manifested on the centre of the Jina's chest, signifying a pure soul.
Nandyavartya -Large svastika with nine corners
Vardha-manaka -A shallow earthen dish used for lamps, suggests an increase in wealth, fame and merit due to a Jina's grace.
Bhadrasana -Throne, considered auspicious because it is sanctified by the blessed Jina's feet.
Kalasha -Pot filled with pure water signifying wisdom and completeness
Minayugala -A fish couple. It signifies Cupid's banners coming to worship the Jina after defeating the God of Love
Darpana -The mirror reflects one's true self because of its clarity
While Jains represent less than 1% of the Indian population, their contributions to culture and society in India are considerable. Jainism had a major influence in developing a system of philosophy and ethics that had a major impact on all aspects of Indian culture in all ages : from Upanishads to Mahatma Gandhi. The scholarly research and evidences have shown that philosophical concepts considered typically Indian – Karma, Ahinsa, Moksa, reincarnation and like - either originate in the sramana school of thought or were propagated and developed by Jaina teachers.[36] These concepts were later assimilated in Hinduism and other religions, often in a different form and with different meanings.
Jains have also wielded great influence on the culture and language of Karnatak, Southern India and Gujarat most significantly. The earliest known Gujarati text, Bharat-Bahubali Ras, was written by a Jain monk. Some important people in Gujarat's Jain history were Acharya Hemacandra Suri and his pupil, the Calukya ruler Kumarapala.
Jains are both among the wealthiest Indians and the most philanthropic. They run numerous schools, colleges and hospitals and are important patrons of the Somapuras, the traditional temple architects in Gujarat. Jains have greatly influenced Gujarati cuisine. Gujarat is predominantly vegetarian (as is Jainism; see Jain vegetarianism), and its food is mild as onions and garlic are omitted.
Jains encourage their monks to do research and obtain higher education. Jain monks and nuns, particularly in Rajasthan, have published numerous research monographs. This is unique among Indian religious groups and parallels Christian clergy. The 2001 census states that Jains are India's most literate community and that India's oldest libraries at Patan and Jaisalmer are preserved by Jain institutions.
Jains have contributed to India's classical and popular literature. For example, almost all early Kannada literature and Tamil literature was authored by Jains.
Some of the oldest known books in Hindi and Gujarati were written by Jain scholars. The first autobiography in Hindi, [Ardha-Kathanaka] was written by a Jain, Banarasidasa, an ardent follower of Acarya Kundakunda who lived in Agra.
Several Tamil classics are written by Jains or with Jain beliefs and values as the core subject.
Practically all the known texts in the Apabhramsha language are Jain works.
The oldest Jain literature is in Shauraseni and Ardha-Magadhi Prakrit (Agamas, Agama-Tulya, Siddhanta texts, etc). Many classical texts are in Sanskrit (Tatvartha Sutra, Puranas, Kosh, Sravakacara, mathematics, Nighantus etc). "Abhidhana Rajendra Kosha" written by Acharya Rajendrasuri, is only one available Jain encyclopedia or Jain dictionary to understand the Jain Prakrit, Sanskrit, and Ardha-Magadhi and other Jain languages, words, their use and references with in oldest Jain literature. Later Jain literature was written in Apabhramsha (Kahas, rasas, and grammars), Hindi (Chhahadhala, Mokshamarga Prakashaka, and others), Tamil (Jivakacintamani, Kural, and others), and Kannada (Vaddaradhane and various other texts). Jain versions of Ramayana and Mahabharata are found in Sanskrit, Prakrit, Apabhramsha and Kannada.
Main article: Jain Monks and Nuns
Palitana TirthaIn India there are thousands of Jain Monks, in categories like Acharya, Upadhyaya and Muni. Trainee ascetics are known as Ailaka and Ksullaka in the Digambar tradition.
There are two categories of ascetics. Sadhu (monk) and Sadhvi (nun). They practice the five Mahavratas, three Guptis and five Samitis:
5 Mahavratas
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अहिंसा Ahimsa: Non-violence in thought, word and deed
सत्य Satya: Truth which is (hita) beneficial, (mita) succinct and (priya) pleasing
अचौर्य Acaurya: Not accepting anything that has not been given to them by the owner
ब्रह्मचर्य Brahmacarya: Absolute purity of mind and body
अपरिग्रह Aparigraha: Non-attachment to non-self objects
3 Guptis
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मनगुप्ती Managupti: Control of the mind
वचनगुप्ती Vacanagupti: Control of speech
कायगुप्ती Kayagupti: Control of body
5 Samitis
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ईर्या समिति Irya Samiti: Carefulness while walking
भाषा समिति Bhasha Samiti: Carefulness while communicating
एषणा समिति Eshana Samiti: Carefulness while eating
आदान निक्षेपण समिति Adana Nikshepana Samiti: Carefulness while handling their fly-whisks, water gourds, etc.
प्रतिष्ठापना समिति Pratishthapana Samiti: Carefulness while disposing of bodily waste matter
________
Male Digambara monks do not wear any clothes and are nude. They practise non-attachment to the body and hence, wear no clothes. Shvetambara monks and nuns wear white clothes. Shvetambaras believe that monks and nuns may wear simple un-stitched white clothes as long as they are not attached to them. Jain monks and nuns travel on foot. They do not use mechanical transport.
[edit] Holy days
Paryushan Parva, 10/8 (Digambar/SVetambar) day fasts, and for observe, 10/8 important principles.
Mahavir Janma Kalyanak,[37] Lord Mahavir's birth,it is popularly known as 'Mahavir Jayanti' but the term 'jayanti' is inappropriate for a Tirthankar, as this term is used for mortals.
Kshamavaani, The day for asking everyone's forgiveness.
[edit] Jainism and other religions
See also: Buddhism and Jainism , Jainism and Islam , and Jainism and Sikhism
Jainism, while having no creator God, is not atheistic. The notion of god is replaced by the notion of "the very nature of things" (vastu-svs-bhavah-dharmah).
Jains are not a part of the Vedic Religion (Hinduism).[38][39][40] Ancient India had two philosophical streams of thought: The Shramana philosophical schools, represented by Jainism and Buddhism; and the Brahmana/Vedic/Puranic schools represented by Vedanta, Vaishnava and other movements. Both streams are subset of the Dharmic family of faith and have existed side by side for many thousands of years, influencing each other.[41]
The Hindu scholar, Lokmanya Tilak credited Jainism with influencing Hinduism and thus leading to the cessation of animal sacrifice in Vedic rituals. Bal Gangadhar Tilak has described Jainism as the originator of Ahinsa and wrote in a letter printed in Bombay Samachar, Mumbai:10 Dec, 1904: "In ancient times, innumerable animals were butchered in sacrifices. Evidence in support of this is found in various poetic compositions such as the Meghaduta. But the credit for the disappearance of this terrible massacre from the Brahminical religion goes to Jainism."
Swami Vivekananda[42] also credited Jainsim as influencing force behind the Indian culture.
"What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?..
Jains were the first great ascetics. "Don't injure any, do good to all that you can and that is all the morality and ethics, and that is all the work there is, and the rest is all nonsense... Throw it away." And then they went to work and elaborated this one principle, and it is a most wonderful ideal: how all that we call ethics they simply bring out from one great principle of non-injury and doing good."
Relationship between Jainism and Hinduism-To quote from the Encyclopædia Britannica Article on Hinduism,[4]"...With Jainism which always remained an Indian religion, Hinduism has so much in common, especially in social institutions and ritual life, that nowadays Hindus tend to consider it a Hindu sect. Many Jains also are inclined to fraternization..."
Independent Religion - From the Encyclopædia Britannica Article on Jainism: "...Along with Hinduism and Buddhism, it is one of the three most ancient Indian religious traditions still in existence. ...While often employing concepts shared with Hinduism and Buddhism, the result of a common cultural and linguistic background, the Jain tradition must be regarded as an independent phenomenon. It is an integral part of South Asian religious belief and practice, but it is not a Hindu sect or Buddhist heresy, as earlier scholars believed."[5] The author Koenraad Elst in his book, Who is a Hindu?, summarises on the similaries between Jains and the mainstream Hindu society.
[edit] Languages used in Jain literature
Jain literature exists in Prakrit, Sanskrit, Tamil, Apabhramsha, Rajasthani, Hindi, Marathi, Gujarati, Kutchi, Kannada, Tulu, Telugu, Dhundhari (Old Marwari), English, German, French, Spanish, Italian, Portuguese and Russian.
[edit] Constitutional status of Jainism in India
Main article: Legal Status of Jainism as a Distinct Religion
In 2005 the Supreme Court of India in a judgment stated that Sikhs, Jains and Buddhists are sub-sects or 'special faiths' of Hinduism, and are governed under the ambit of Hindu laws.[43] In the same year however, it declined to issue a writ of Mandamus towards granting Jains the status of a religious minority throughout India. The Court noted that Jains have been declared a minority in 5 states already, and left it to the rest of the States to decide on the minority status of Jain religion.[6]
In 2006 the Supreme Court in a judgment pertaining to a state, opined that "Jain Religion is indisputably not a part of the Hindu Religion". (para 25, Committee of Management Kanya Junior High School Bal Vidya Mandir, Etah, U.P. v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad, U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003, decided On: 21.08.2006, Supreme Court of India) [2
source
Many people in the society are looking for helping hands. Let’s be a hope to them. Amma Nanna Charitable Trust is one among them.
We are joining more orphan children who have no parent’s age group between 3 to 12 years and also joining Widows, Deceived and Separated Women at free of charges only. Our children have been staying with us up to their life settlement that means they will stand with their own bases.
You feel you are also responsible to the society, please, if you come across such people in and around your surroundings, give a hope to them by providing our address and we take care of them with pleasure.
“LIFE IS A JOURNEY IN SEARCH OF GOD”
“SERVICE TO LIFE IS SERVICE TO GOD”
“Please don’t Drink Alcohol and other intoxicates Live a happily and make Peaceful Society”
Everyone should read and write his/her regional language. We don’t try to take any Loans it leads to bitter life. We can live a happily in Kutcha house without loans, and then granite floored building with Loans. Loans make damage peaceful life and leads us misbehavior and corrupt minding nature.
Address of our Free of cost orphanage home Aditya Nagar, Desapathrunipalem, Parawada, Near Steel Plant Quarters Sector-X, Visakhapatnam, Andhra Pradesh, India, and Asia. Cell no. 08886563252
For Orphan children we are providing good education, nutritious food, sports and games, cultural activities, meditation and yoga. We are very particular in teaching them good behavior, how to be responsible to the situations, moral, spiritual values and civic senses which in deed helps in providing a healthy citizen to the society in our Orphanage children home.
For deceived women or widows, we are providing nutritious food, shelter, healthy and spiritual environment, yoga and meditation. We even accept them as the Volunteers with a service motto as we all know “SERVICE TO LIFE IS SERVICE TO GOD”
Do you know depending upon parents and teachers’ behaviors children learn good or bad activities? For example we choose one regional language in particular state, different areas living people speak different stylish the same regional language because it’s their environment effect. So when parents/teachers create good environments to their children doing good things like social, civic, moral, spiritual, cultural, social response, kind, humanity etc… Then children growing such way if not they will grimy.
Now a day’s one in all are thinking about earn billions of billions of rupees whatever job they are doing and give it to their children on heredity properties. Suppose they will give their children billions of billions rupees and, there will be no moral values, civic senescence, social responsibilities, humanity, social behavior, kindness, social moving with others and also no pure air, water, earth and sky. Can they enjoy in that society? and live happily such wrinkle and blight society, we will give them not only money on heredity but also we learn or grow them good behaviors like cultural, spiritual, social, moral, civics, kind, help, social responsibility etc.. . Money is requiring for live but life is not money. Money may not make life happy but service must be making live happily that should be known one in all. Friends we may not giving as light as the sun but we are giving as light as lamp and try to drive way darkness in the society as able as we can then darkness drive way from the society then we will live peacefully and happily in such society .
Our properties just like water level in the well if we use water purposefully the decreased water level in the well filled later. If we don’t use water the level of water remains the same suppose we add more water into the well it looks raise in the water level in movement but after sometime it comes to the original level. If we use water unnecessarily and dry it then we have no water when we want to drink even though our well water will be raised later. So we take a little amount of water and use it towards real needy people. We eat for living and not live for eating man/woman should working until last his/her breathe.
I hope we make such world! We assure you of our ethical zeal of service to the tender generation born to serve our nation as differently able citizens because “Ability knows no Handicap”.
Amma Nanna Charitable Trust (ACT) was started in providing services for noble cause that includes orphanage for children who have no parent’s and also Widows/Separated /Deceived Women at free of cost only. It is a NGO providing non-profit voluntary social services organization orphanage at free charges homes, that includes promoting education to children and counseling for alcohol and other intoxicates. view to serve society, a non-profit and charitable trust, Volunteer NGO’s Services with the name “AMMA NANNA CHARITABLE TRUST (ACT)"established in year 2005 and acquired its registration (as per the Trust Act of A.P., India.) and Reg. 119/2005. And also License by Department for Women, Children, Disabled and Senior Citizen & CID-Police Department and License No. 0330/1/2011, under the leadership as Founder & Secretary Sri Gurubelli. Koteswara Rao M.sc., M.Phil., PGDCPA., And as Chairperson and Managing Trustee Smt Gurubelli Venkatalakssmy M.A (Sociology) We are so happy to expedite the meaning of “AMMA NANNA” as "MOTHER FATHER" and the exigency of naming this trust had been arisen in reminiscence of the beloved late parents ( Smt & sri Gurubelli. Ammayamma Ramamurthy) of Sri Gurubelli. Koteswara Rao, founder & secretary of this ministries following on their sympathetic favor, commitment and support launched for the neglected people who were drastically lack of food, clothes and other family problems. We are running this NGO Social Service Volunteer Organization with our own funds without any disparity in caste and creed in INDIA, Asia and Boards.
Koteswarara Rao born to a devout, Illiterate parents namely Smt. & Sri Gurubelli. Ammayamma & Ramamurthy from a mediocre family in the village gangadharapeta, challavanipeta (post), Jalumuru (mandal), Srikakulam district, Hyderabad capital, State of Andhra Pradesh, Southern India, India. His parents were always interested for orphan, very poor, struggle, problem faced public servicing. They did not tolerate any attack or cheat to poor and weak persons in their village and fight for their justice. They never thought for earning themselves, but they spent their amounts for the development of the poor needy villagers so as to bring them from the social Evil viz.,” poverty.” Also they had in mind particularly for providing the minimum welfare amenities like Drinking Water, School Building, Electricity, Temple, Roads, properly usage of pond water for irrigation purpose etc. which were benefited to the general public. Always they tried to make them unity and liability. They used to offer advices to their children if we have sound wealth use it for the needy and poor communities without any disparity in caste, creed and religion for getting happiness and able to lead their lives properly with self respect, self reliance with dignity in the society. In addition to the above the following such as food, clothes, and medicines were provided to the fish sellers, fruit sellers, vegetable sellers, pot sellers etc., nearby our village and have their lunch at their home even though his parents have eight children to eking out their family burdens with great difficulties. His father resolved as a burden, commitment to reconcile the couple disputes, dowry pending cases harassment, suspecting cases, attacks, thefts by way of probing into the facts leniently by giving a good judgment. His parents were illiterates even though they did very good charitable activities which made them great respect and popularity adjoining to their nearby mandal villages. All the above made him inspired to do something for the general public. At this juncture he thought a lot for how to do it and finally decided to establish a volunteer organization in remembrance of his beloved parents.
Eventually he selected the name as “Amma Nanna Charitable Trust" and the meaning of ‘AMMA NANNA’ is ‘Mother Father’ He completed graduation in B.Sc., and started educational coaching Institution from 6th class to Junior College (Intermediate) and closed due to his father was seriously ill and expired and also his mother expired within ten months after his father demised. He felt unconscious and took six months for restoration of normal and four years for better condition. After one year (his mother expired) he secured a good job luckily in Central Government by his parents’ utmost grace which gave him financial support to lead family with severe obstacles and completed his Post Graduate in M. Sc (Math’s) and GPDCPA. Neither his elder brothers supported him nor could his relatives not help him to lead the family at the critical situation. Only his sister have had come forward to support him in all the ways that she could sacrifice a lot for the family. He has three elder and three younger brothers and one elder sister. He made two younger brothers’ marriages and helped them in establishment of their individual business by leaving his hereditary properties to them. He married with Venkatalakssmy M.A (Sociology) a spiritual, cooperate and eager to work for the society in the year 2002 and complete his Mater Philosophy M.Phil (math’s). He blessed with two children namely Raghavendra (10yrs) and Ahalya(7 yrs) who are studying primary education at their residential area ‘Desapathrunipalem He has no bad habits even tea or coffee but only bad habit is ‘believe' all. So far he faced number of up and downs on all his downs his sister prepared him mentally strong and push him ups in these hard days to keep up their Oath given for their late parents.
We are meeting this running cost from the profit of Indhu Plaza (Electrical, Hardware, Sanitary and Plywood) at Desapathrunipalem, Near Steel Plant Quarters Sector-X, Visakhapatnam which is maintained by our Chairperson and Managing Trustee Smt Venkatalakssmy
Profile of the organization
Name of the trust
Amma Nanna Charitable Trust (ACT)
Head of the Trustee
The Chairperson and Managing Trustee
Name of the Head Trustee
Venkatalakssmy Gurubelli (alias Suguna)
Address of the Organization
Amma nanna charitable trust (ACT)
Aditya Nagar, Desapathrunipalem,
Parawada, Visakhapatnam, Andhra Pradesh – 531 021
Registration No
119/2205
License No.
0330/01/2011
Contact mobile no.
8886563252 & 9397983812
Name of the Project
Orphan Children Home
Name of the Bank
State Bank of India
Type of account
Saving Bank
Account No.
30030634007
Joining in our Orphanage at Free of Cost
We are joining more orphan children who have no parent’s age group between 3 to 12 years and also joining Widows and Separated/Deceived Women who have good character and willing to serve to orphan children as volunteer with their children at free of charges only. Our children have been staying with us up to their life settlement that means they will stand with their own bases.
Inmates are all district and states of India, like , 1 Town, 75 Feet Road, 4th Town Police Station 104 Area, Aanadha Ashramam, Abidnagar, Anatha Asram, Achampet , Achanta, Adarshnagar, Addanki, Addateegala, Addatheegala, Addakula, Addurodu, Adilabad, Adivivaram, Adoni , Air port, Aganampudi, Akividu,Akkayyapalem, Akkireddypalem, , Alair, Alamanda, Alampur, Alamuru, Allagadda, Allipuram, Allure, Alur, Amadalavalasa, Amalapuram, Amaravathi, Ambajeepeta, Amarchinta, Amaravathi, Amarevati, Anandapuram, Ananthagiri, Anaparthi, Annavaram, Anaparthy, Andhra Bhumi, Andhra University, Anantapur, Andole ,ANR Appikonda, Asifabad, Asifnagar, Asilmetta, Asheelmetta junction, Araku valley, Arasavalli, Arilova, , Armoor, Atchutapuram, Atmakur Attili, A U Campus, IN, Out Gate, Auto Nagar, Avanigadda,
Badvel, Bala cheruvu, Balacheruvu Road, Balaji Nagar, Ballajura Balkonda , Bangalore, Banswada, Bapujinagar, Bapatla, Baruva, Bayyavaram, Berhampur, Bhadrachalam, Bheemili, Bheemunipatnam, Bhimadolu Bhimavaram, Bhogapuram, Bhongir, BHPV, Bhubaneswar Bhupesh Nagar, Big Bazaar, Bazar, Birla, Bimavaram, Boath, Bobbili, Bodhan, Bombay, Bowdara, Borra Caves, BRTS, B.S Layout Cheepurupalli, BSI Standard, Buddhavarapu Gardens, Budithi, Buggaram, Burgampahad, Butchirajupalem, Butchi Sundara Rao Street, Burujupeta, , Burugupudi,
Calcutta, CBM Compound, CBI, Chalakurthy, Challavanipeta, Chanakya Towers, Chandragiri, Chandrayangutta, Chapaluppada, Charminar , Chavulamadam, Chavulamadumu, Cheepurupalli, Chennai, Chennur, Cherial, Chevella , Chilakaluripet, Chilakapalem, China musidivada, chinnamusidivada, Chinnor, Chintalapudi, Chintapalli, krishna Chirala, Chittoor, Chodavaram Chollangi village, Choppadandi, CMR center, Collectorate, Collectors Office Convent junction, corromendal, Coromandel gate, CDR Hospital, Cuddapah, Cumbum,
Dabagarden, Dabagardens, Dagguvanipalem, Dasapalla Hills , Darsi, Dayalapuram, Dayal nagar, Delhi, Denduluru, Devarakonda, devipatnam, Dabhagaden, Dharmavaram, Dhavaleswaram, dhayal nagar, Dolphin, Dhondaparthi, Dhone , Dhorathota, , Diamond Park, Dibbalapalem, Dichpalli, Doctors Colony, Dommat, Dondaparthy, Dorakanagar Dorathota, Dornakal , Duggirala, Duvvada, Dwaraka Nagar, Dwaraka Tirupati, Dwarapudi,
East Godavari, East Point Colony, Ecchapuram, Elamanchili, Eluru, ENDADA, Enadu, Eenadu, Etcherla, Etikoppaka, Femur, Fishing Harbour, Harbor Approach Road,
Gadwal, Gajapathinagaram, Gajwel , Ganavaram Port, Gannavaram, Gangulavari, Gannavaram, Gara, Garividi, Ghanpur, Giddalur, Gumma Lakshmipuram, GL Puram, Gunnies Book, Record, Gnanapuram, Gandhigram Gokavaram Golkonda, Gollapalem, Gollavanipalem, Golukonda, Golugonda Gopalapatnam, Gooty, Gopalapuram, Gorantla, Gorllivanipalem, Green Park, Greater Visakhapatnam, , G.S.N. Gullipadu, Gudivada, Gudur, Guntur, Gurazala, Gurudwara, Hanamkonda,
Hanuman Junction, Temple, Hanumanthavaka, Hall Mark, Hanumantuvaka, Harichandrapuram, Harischandrapuram, Harishchandrapur, HB colony, Head Post Office, Heccherla, Himayat Nagar, Hindupur Hiramandalam, HPCL, hukumpeta, Huzurabad, Hyderabad, Ibrahimpatnam, Ichapuram, India, INDIA, Indurthi, Industrial estate, IT, IN, INL Kalinga, Isukathota, iskathota,
Jadcherla,Jagadam, Jagadamba centre, Jagamba Theatre, Jail Road, Jaggampeta, Jagarajupeta, Jaggayyapalem, Jaggayyapet, Jaghadham Jagtial, Jalandhar, Jalumuru, Jammalamadugu, Jangaon, Jangareddygudem, Jodugullapalem, Jukkal,
Kadapa, Kadiri, Kadiyam, Kaikalur, Kaikaluru, Kailashmetta, Kaka Nagar, Kakani Nagar, Kailasagiri, Kailasapuram, Kakinada, Kalaniketan, Kalanikhetan, Kalingapatnam, Kalinganagar, Kalwakurthy Kalyandurg, Kamalapur, Kamalapuram, Kamareddy, Kancharapalem, Kandukur, Kanigiri, Kankipadu, Kapuluppada, , Kapu uppada, Kapuluppada, Kantipudi, Kanithi Road, Karimnagar, Karnal, Karnataka, Karnool, Karunol, Karwan, Kasibugga, Kasimkota, Kattipudi, Kavali, KGH, Khairatabad , Khammam, Khanapur, Kirlampudi, layout, K. Kotapadu, Kobbari Thota, Kodad, Kodangal , Kodumur, Koduru, Koduruand, Koilkuntla , Kolhapur, Kolkata, Kondepi, Koppaka, Korasavada, Kotabommali, Kotananduru, Kotavalasa, Kotaveedhi, Kothagudem, Kothapet, Kotha Road, Kothavalasa, Kothuru, Kotipalli, Koturu, Kovur, Kovvur,Krishna College, Krantinagar, KRM Colony, Kuchinapudi, Kuppam, Kurupam Market, Kurmanpalem, Kurmam, Kummaripalem, Kurmannapalem , Kurnool, Kusalapuram, Lakkireddipalli, Lalitha Nagar, Lankhilapallem, Lakshminagar, Lankelapalem, Lankilapallem, LB Colony, Leela Mahal, Luxettipet,
Macherla, Machilipatnam, Madakasira, Madanpalle, Madapamu, Maddilapalem, Madduru, Madivala, Madhira, Madhavadhara, Madhurawada, Madhya Pradesh, Madugula Reddi, Maharanipeta, Mahbubabad , Mahabubnagar, Mahbubnagar, Maharajgunj , Makthal, Malkapuram, Malakpet, Malleswaram, Mandapeta, Mandavaripeta, , Mangalagiri, Manthani, Marikavalasa Maredumilli, Markapur, Marripalem, Martur , Maruteru, Medak, Medchal, Medivada, Metpalli, Meghadripeta, Meghadri gadda, Meghadrigadda, Midilapuri, Mindi, Mindhi, Miryalguda, MMTC Colony, Mud Hole, Mudhole, Mudinepalli, Mulug, Mumbai, Mulagada, Mummidivaram, Muppidi Colony, Mungode, Murali Nagar, Musheerabad,
Nagari , Nagarkurnool , MVP colony, Myadaram, Mydukur, Mylavaram, NAD junction, Nagaram, Naguru, Naiduthota Nakkapalem, Nakkapalli, Nakkavanipalem, Nakrekal, Nalgonda, Nallamada, Nandigama, Nandyal, Narasannapeta, Narasaraopet Narasimha, Narayankhed , Narasapur, narsapur, Narsampet, Narsipatnam, Narisipatnam, Natavalasa, Nathavaram, Nathayyapalem, Naval Dock, Yard Neelamma Vepaqchettu, Naval Dock Yard Neelamma Vepachettu, Nellimarla, Nellore, Nerella, new Gajuwaka, Nidadavole, nidadhavole Nidadhavolu, Nidumolu ,Nimmada, Nirmal, Nivagam, Nizamabad, N.R. I NSTL, NTPC, NTPC-Parawada, Nuzvid, Odessa, Old post office, Ongole, Orissa,
Paderu, Palacole, Palair, Palakonda, Palakollu, Palamaner, Palasa, Pallavaram, Panchadarla, Panyam Parawada Parchur, Parkal, Pargi, Parlakimidi, Parvathipuram, Patapatnam, Pata Polavaram, Pathapatnam, Pattikonda , Payakaraopeta, Pedakurapadu, Peda Peddapalli, Peddipalem, Peddapuram, Pendurthi, pendurthy, Penugonda, Penukonda Pillala Ashramam, Piler, Pithapuram, PM Palem, PNT Colony, Pandurangapuram, Polaki, Polavaram, Ponduru, Ponnur, Poondi, Poorna Market, Porur, Prakasam, Prathipadu, Priya, Proddat, Proddatur, Pudimadaka, Pulivendula, Pundi, Pune, Punganur, purna, Purushothapuram, Purusotapuram, puspatera, Puttur , Pydibheemavaram,
Rail Way New Colony, Rajahmundry, Rajam, Rajampet, Raj, Raja Nagar, rajavommangi, Rajolu, Ramachandrapuram, Ramagundam, Rama Nagar, Ramnagar Ramannapet, Rama Talkies Center, ramatheertham, Ramtherdham, Neusan Bhag, Ramatheertham, ramavaram, Ramayampet, Rambilli, Ramnagar, Rampachodavaram, Rangapuram, Ranastalam, Rangareddy, Ravulapalem, Rayachoty, Rayadurg, Raya Durg, Rayavaram, , Razole, Reddipalli, RegupaduRepalle, Rapur, Regupalem, Revidi, Revit, RK Beach, Rotherham, Rushikonda,rusu konda, Rushukonda,
Sabbavaram, Sagar Nagar, Sakhsi, Salur, Sampara , Sanath Nagar, Sangareddy, Santhanuthalapadu , Sarasota, Saraswati Park, Saravakota, Sarvepalli, Sathivada, Sathupalli, Sattenapalli Sastry Road, Satyam centre, Satyavedu, Secunderabad, seetampeta, Seethammadhara, Seethampeta, Shadnagar, Shayampet, Sholur, Shopping Mall, Siddhantam, Siddipet, Simhachalam, Sindhiya, Singanamala, Sircilla , Sirpur, Siripuram, S. Kota, Soluru, Sompeta, Sriharipuram, Srikakulam, Sri Kalahasti, Sri Kalahsti, Srikurmam, Srimukalingam, Srimukhalingam, Srungavarapukota, Steel Plant Quarters Sector, Sujathanagar, Sulurpet, Suryabagh, Surya Bhag, Suryapet,
Tadepalligudem, Tadepellegudem, tadepalli gudum, Tadikonda, Tadipatri, Tagarapuvalasa, , Tallapalem, Talarevu, Tallarevu, Tamil nadu, Tandur, Tanuku , Tekkali, Tenali, Thamballapalle, Thatichetlapalem, Therlam, Thotapalli, Tilaru, Tikkavanipalem, Timaru, Tirumala, Tirupati, Tiruvuru, Tuni, Tungaturthi,
UDA Park, Udda Udayagiri, Ukkumpeta, Ukkunagaram, Undi, Unguturu, Universal records, Uravakonda, Ushodaya Colony, Uttarahalli, Uttarapalli,
Vada cheepurupalli, Vadacheepurapalli, Vaddadi, Vanukuru, Vartha, varthaa, Vayalpad, Vellanki, Vemur, Venkatagiri , Venkojipalem, Velampeta, Vepada, Vepagunta, Vepanjeri , Vijayawada, Vikarabad, Vinukonda, Visakhapatnam, Visakha Valley, Vitanthula ashramam, Vizag, Vizianagaram, Vrudhula ashramam Vuyyuru, Waltair, Wanaparthy, Warangal, Wardhannapet, West Godavari World Record, Yalamanchili, Yakutpura, Yeleswaram, Yellandu, Yellareddy, Yellavaram, Yemmiganur, Yendada, Y junction, Zahirabad, Zoo Park center, and other state of India.
Guntur District Macherla , Veldurthi , Narasaraopeta, Rentacrintala , Bollapalle , Rompicherla, Gurazala , Nakarikallu , Ipur Dachepalle, Muppalla , Savalyapuram , Machavaram , Phirangipuram , Vinukonda , Bellamkonda , Medikonduru , Nuzendla , Achampeta , Guntur , Chilakaluripet , Krosuru , Pedakakani , Pedanandipadu , Amaravathi , Duggirala , Kakumanu, Thullur , Kollipara , Ponnur , Thadepalle , Kollur , Amruthalur , Mangalagiri , Vemuru , Cherukupalle , Tadikonda , Tenali , Bhattiprolu , Pedakurapadu , Tsundur , Repalle , ,Sattenapalle , Chebrole , Nagaram , Rajupalem , Vatticherukuru , Nizampatnam , Piduguralla , Prathipadu , Pittalavanipalem , Karempudi , Edlapadu , Karlapalem , Durgi , Nadendla , Bapatla. Narasaraopet, Rentachintala, Bollapalli, Nekarikallu, Jaipur, Thadepalli, Cherukupalli Chebrolu, Georgia
Krishna District Vijayawada A.Konduru, Agiripalli, Avanigadda, Bantumilli, Bapulapadu, Challapalli, Chandralapadu, Chatrai, Gampalogudem, Gannavaram, G. Konduru, Ghantasala, Guduru, Gudivada, Gudlavalleru, Ibrahimpatnam, Jaggayyapeta, Kaikalur, Kalidindi , Kanchikacherla , Kankipadu, Koduru , Kruthivennu, Mailavaram , Machilipatam, Mandavalli , Movva , Mopidevi , Mudinepalle , Musunuru , Nagayalanka , Nandigama , Nandivada, Nuzvid , Pamidimukkala , Pedana, Pamarru, Pedaparupudi , Penuganchiprolu , Penamaluru , Reddigudem , Tiruvuru , Thotlavalluru , Unguturu, Vatsavai, Vissannapeta, Vuyyuru, Veerullapadu , Chandarlapadu, Gampalagudem, benz circle, ring road, Machilipatnam, gunadala matha , kondapalli , gollapalli , Telaprolu.
Srikakulam District Veeraghattam , Bhamini , Vangara , Kothuru , Regidiamadala Valasa , Hiramandalam , Rajam , Sarubujjili , Ganguvari Singadam , Amadalavalasa , Laveru , Srikakulam , Ranastalam , Gara , Hetcherla , Polaki , Ponduru , Narasannapeta , Santhakaviti , Jalumuru , Burja , Saravakota, Palakonda , Pathapatnam , Seethampeta , Meliaputti, Kotabommali , Santha Bommali , Nandigam , Vajrapu Kothuru , Palasa , Mandasa , Sompeta , Kanchili , Kaviti , Tekkali, Ichchapuram , Regidi amadalaValasa ,Santhabommali.
Vizianagaram District Komarada , Ramabhadrapuram , Gummalakshmipuram , Badangi , Kurupam , Therlam , Jiyyammavalasa , Merakamudidam , Garugubilli , Dattirajeru , Parvathipuram , Mentada , Makkuva , Gajapathinagaram , Seethanagaram , Bondapalle , Balajipeta , Gurla , Bobbili , Garividi , Salur , Cheepurupalle , Pachipenta , Nellimarla , Bhoghapuram , Denkada , Vizianagaram , Gantyada , Srungavarapukota , Vepada , Lakkavarapukota , Jami , Kothavalasa, Pusapatirega, Colorado, Thermal Bondapalli.
Visakhapatnam District Munchingiputtu, Nathavaram , Pedagantyada , Pedabayalu , Narsipatnam , Paravada , Hukumpetau , Rolugunta , Anakapalli , Dumbriguda , Ravikamatham , Munagapaka , Arakuvalley , Butchayyapeta , Kasimkota , Ananthagiri , Chodavaram , Makavarapalem, Devarapalle , K Kotapadu, Kotauratla , Cheedikada , Sabbavaram , Payakaraopeta , Madugula , Pendurthi , Nakkapalli , Paderu , Anandapuram , S. Rayavaram , Gangaraju Madugula , Padmanabham , Yelamanchili , Chintapalle , Bheemunipatnam , Rambilli , Gudemkothaveedhi , Visakhapatnam , Atchutapuram, Koyyuru , Visakhapatnam urban, rural, Golugonda , Gajuwaka . Munching Puttu, Devarapalli , Gudem Kotha Veedhi.
East Godavari District Maredumilli , Pithapuram , Kapileswarapuram , Y Ramavaram , Kothapalle , Alamuru , Addateegala , Kakinada, Atreyapuram , Rajavommangi , Ravula Palem , Kotananduru , Samalkota , Pamarru , Tuni , Rangampeta , Kothapeta , Thondangi , Gandepalle , P Gannavaram , Gollaprolu , Rajanagaram , Ambajipeta , Sankhavaram , Rajahmundry, Ainavilli , Prathipadu , Mummidivaram , Yeleswaram , Kadiam , I.Polavaram , Gangavaram , Mandapeta , Katrenikona, Rampachodavaram , Anaparthy , Uppalaguptam , Devipatnam , Biccavolu , Amalapuram , Seethanagaram , Pedapudi , Allavaram , Korukonda , Karapa , Mamidikuduru , Gokavaram , Thallarevu , Razole , Jaggampeta , Kajuluru , Malikipuram , Kirlampudi , Ramachandrapuram , Sakhinetipalle, Peddapuram , Rayavaram , sankavaram, Samalkot, Kothapet , Gandepalli , Sakhinetipalli, samrlakota.
West Godavari District Jeelugumilli , Nidadavole , Undi , Buttayagudem , Tadepalligudem , Akiveedu , Polavaram , Unguturu , Kalla , Thallapudi , Bhimadole , Bheemavaram , Gopalapuram , Pedavegi , Palakoderu , Koyyalagudem , Pedapadu , Veeravasaram , Jangareddigudem , Eluru , Penumantra , T.Narasapuram , Denduluru , Penugonda , Chintalapudi , Nidamarru , Achanta , Lingapalem , Ganapavaram , Poduru , Kamavarapukota , Pentapadu , Palacole , Dwarakatirumala , Tanuku , Yelamanchili , Nallajerla , Undrajavaram , Narasapuram , Devarapalle , Peravali , Mogalthur Chagallu , Iragavaram , Kovvur , Attili . Tallapudi, Bhimavaram, Palakol, chebrolu Dwaraka Tirumala, Devarapalli.
Khammam District Cherla , Yellandu , Enkuru , Pinapaka , Singareni , Konijerla , Gundala , Bayyaram , Khammam Urban , Manuguru ,Garla , Khammam Rural , Aswapuram , Kamepalle , Thirumalayapalem , Dummugudem , Julurpad , Kusumanchi , Bhadrachalam , Chandrugonda , Nelakondapalle , Kunavaram , Mulakalapalle ,Mudigonda , Chintur , Aswaraopeta , Chinthakani , Vararamachandrapuram , Dammapeta , Wyra , Velairpad , Sathupalle , Bonakal , Kukunoor , Vemsoor , Madhira , Burgampadu , Penuballi , Yerrupalem, Palawancha, Wazeed , Kothagudem , Kalluru , Venkatapuram , Tekulapalle , Thallada . Cherla, Nakuru, Uganda, Kamepalli, Nelakondapalli , Mulakalapalli Va Ramachandrapuram , Palvancha , Tekulapally.
Prakasam District Yerragondapalem , Martur , Veligandla , Pullalacheruvu , Parchur , Pedacherlopalle , Tripuranthakam , Karamchedu , Ponnaluru , Kurichedu , Chirala , Kondapi , Donakonda , Vetapalem , Santhanuthlapadu , Pedaaraveedu , Inkollu , Ongole , Dornala , Janakavaram, Panguluru , Naguluppalapadu , Ardhaveedu , Korisapadu , Chinaganjam , Markapur , Maddipadu , Kothapatnam , Tarlapadu , Chimakurthi , Tangutur , Konakanamitla , Marripudi , Zarugumilli , Podili , Kanigiri , Kandukur , Darsi , Hanumanthunipadu , Voletivaripalem , Mundlamuru , Bestavaripeta , Pamur , Thallur , Cumbum , Lingasamudram , Addanki , Racherla , Gudluru , Ballikuruva , Giddaluru , Ulavapadu , Santhamaguluru , Komarolu , Singarayakonda , Yeddanapudi , Chadrasekara, Puram . Peda Cherlopalli, Peddaraveedu, Tarlupadu, Chimakurthy, Jarugumilli, Ballikurava, Chandrasekara.
Sri Potti Sri Ramulu Nellore District Seetharamapuram, Kodavalur , Sydapuram , Varikuntapadu , Butchireddipalem , Dakkili , Kondapuram , Sangam , Venkatagiri , Jaladanki , Chejerla , Balayapalle , Kavali , Ananthasagaram , Ojili , Bogole , Kaluvoya , Chillakur , Kaligiri , Rapur , Kota , Vinjamur , Podlakur , Vakadu , Duttalur , Nellore , Chittamur , Udayagiri , Kovur , Naidupeta , Marripadu , Indukurpet , Pellakur , Atmakur , Thotapalligudur , Doravarisatram , Anumasamudrampeta , Muthukur , Sullurpeta , Dagadarthi , Venkatachalam , Tada , Allur , Manubolu , Vidavalur , Gudur Buchireddypalem, Balayapalli , Podalakur , Thotapalli Gudur ,Anamasamudrampeta , Allure .
Dr. Y.S.Rajasekhara Reddy Cuddapah District Muddanur, Vempalle , Kondapuram , Simhadripuram , Chaknayapet , Mylavaram , Lingala , Lakkireddipalle , Peddamudium , Pulivendla , Ramapuram , Raju Palem , Vemula , Veeraballe , Duvvur , Thandur , Rajampet , S Mydukur , Veerapunayunipalle , Nandalur , Brahmamgarimattam , Yerraguntla , Penagaluru , B Kodur , Kamalapuram , Chitvel , Kalasapadu , Vallur , Kodur , Porumamilla , Chennur , Obulavaripalle , Badvel , Atlur , Pullampeta , Gopavaram , Vontimitta , T.Sundupalle , Khajipet , Sidhout , Sambepalle , Chapad , Chinnamandem , Proddutur , Chintha Kommadinne , Rayachoti , Jammalamadugu , Pendlimarri , Galiveedu Vempalli , Chakrayapet , Pulivendula , Tandur , Veerapunayuni Palli , Penagalur , Obulavaripalli , Atlanta , Pullampet , T.Sundupalli , Kazipet, Sambepalli, Proddatur.
Chittoor District Peddamandyam , K V P Puram , Nagari , Thamballapalle , Narayanavanam , Karvetinagar , Mulakalacheruvu , Vadamalapeta , Srirangaraja Puram , Peddathippa Samudram , Tirupati Rural , Palasamudram , B.Kothakota , Kammapalle , Gangadhara Nellore , Kurabalakota , Chandragiri , Penumuru , Gurramkonda , Chinnagottigallu , Puthalapattu , Kalakada , Rompicherla , Irala , Kambhamvaripalle , Pileru , Thavanampalle , Yerravaripalem , Kalikiri ,Chittoor , Tirupati Urban , Vayalpad , Gudipala , Renigunta , Nimmanapalle , Yadamari , Yerpedu , Mandopalle , Bangarupalem , Srikalahasti , Ramasamudram , Palamaner , Thottambedu , Punganur , Gangavaram , Buchinaidu Khandriga , Chowdepalle , Pedda Panjani , Varadaiahpalem , Somala , Baireddi Palle , Satyavedu , Sodam , Venkatagiri Kota , Nagalapuram , Pulicherla , Ramakuppam , Pichatur , Pakala , Santhi Puram , Vijaya Puram , Veduru Kuppam , Gudi Palle , Nindra , Puttur , Kuppam K V B Puram , Sri Rangaraja Puram , Pedda Thippa , Kammapalli , Kambham Vari Palli , Piler , Madanapalle , Madanapalle, Bangarupalem , Srikalahasti , Kandireega , Peddapanjani , Somalia , Baireddipalle ,Sathyavedu , Sodom, Santhipuram , Vijayapuram , Vedurukuppam , Gudipalle , Nidra.
Ananthapur District D.Hirchal , Kunurpi , Gandlapenta , Bommanahal , Kalyandurg , Kadiri , Vidapanakal , Atmakur , Amadagur , Vajrakarur , Anantapur , Obuladevaracheruvu , Guntakal , Bukkarayasamudram , Nallamada , Gooty , Narpala , Gorantla , Peddavadugur , Putlur , Puttaparthi , Yadiki , Yellanur , Bukkapatnam , Tadpatri , Tadimarri , Kothacheruvu , Peddapappur , Bathalapalle , Penu Konda , Singanamala , Raptadu , Roddam , Pamidi , Kanaganapalle , Somandepalle , Garladinne , Kambadur , Chilamathur , Kudair , Ramagiri , Lepakshi , Uravakonda , Chenne Kothapalle , Hindupur , Beluguppa , Dharmavaram , Parigi , Kanekal , Mudigubba , Madakasira , Rayadurg , Talupula , Gudibanda , Gummagatta , Nambulipulikunta , Amarapuram , Brahmasamudram , Tanakal , Agali , Settur , Nallacheruvu , Rolla D.Hirehal, Kundurpi , Bommanahalli , Bathalapalli , Penukonda , Kanaganapalli , Sattur.
Kurnool District Kowthalam , Kodumur , Rudravaram , Kosigi , Gonegandla , Allagadda , Mantralayam , Yemmiganur , Chagalamarri , Nandavaram , Pedda Kadalur , Uyyalawada , C.Belagal , Adoni , Dornipadu , Gudur , Holagunda , Gospadu , Kurnool , Alur , Koilkuntla , Nandi Kotkur , Aspari , Banaganapalle , Pagidyala , Devanakonda , Sanjamala , Kothapalle , Krishnagiri , Kolimigundla , Atmakur , Veldurthi , Owk , Srisailam , Bethamcherla , Peapally , Velgode , Panyam , Dhone , Pamulapadu , Gadivemula , Tuggali , Jupadu Bungalow , Bandi Atmakur , Pattikanda , Midthur , Nandyal , Maddikera East , Orvakal , Mahanandi , Chippagiri , Kallur , Sirvel , Halaharvi . Nandikotkur, Banaganapalli, Dhoni, Jupadu Bunglow, Silver.
Mahabubnagar District Kodangal , Jadcherla , Amrabad , Bomraspeta , Bhoothpur , Balmoor , Kosgi , Mahbubnagar , Lingal , Doulatabad , Addakal , Peddakothapalle , Damaragidda , Devarkadara , Kodair , Maddur , Dhanwada , Gopalpeta , Koilkonda , Narayanpet , Wanaparthy , Hanwada , Utkoor , Pangal , Nawabpet , Maganoor , Pebbair , Balanagar , Makthal , Gadwal , Kondurg , Narva , Dharur , Farooqnagar , Chinna Chinta Kunta , Maldakal , Kothur , Atmakur , Ghattu , Keshampeta , Kothakota , Aiza , Talakondapalle , Peddamandadi , Waddepalle , Amangal , Ghanpur , Itikyal , Madgul , Bijinapalle , Manopadu , Vangoor , Nagar Kurnool , Alampur , Veldanda , Tadoor , Veepangandla , Kalwakurthy , Telkapalle , Kollapur , Midjil , Uppununthala , Thimmajipeta , Achampeta . Daulatabad, Tandoor, Telkapally, Kolhapur, Thimmajipet.
Rangareddy District Marpalle ,Hayathnagar , Gandeed , Mominpet , Saroornagar , Kulkacharla , Nawabpet , Rajendranagar , Pargi , Shankarpalle , Moinabad , Pudur , Malkajgiri , Chevella , Shabad , Serilingampalle , Vikarabad , Shamshabad , Quthbullapur , Dharur , Maheswaram , Medchal , Bantaram , Ibrahimpatam , Shamirpet ,Peddemul , Manchal , Balanagar , Tandur , Yacharam , Keesara , Basheerabad , Kandukur , Ghatkesar , Yelal , Uppal , Doma . Shankarpalli, puduraya, Serilingampally, Maheshwaram, Yell.
Nalgonda District Bommalaramaram , Chityala , Thripuraram , M Turkapalle , Narketpalle , Miryalaguda , Rajapet , Kattangoor , Garide Palle , Yadagirigutta , Nakrekal , Chilkur , Alair , Kethepalle , Kodad , Gundala , Suryapet , Mellachervu , Thirumalagiri , Chivvemla , Huzurnagar , Thunga Thurthi , Mothey , Mattampalle , Nuthankal , Nadigudem , Nered Cherla , Atmakur (S) , Munagala , Dameracherla , Jaji Reddi Gudem , Penpahad , Anumula , Saligouraram , Vemulapalle , Peddavura , Mothkur , Thipparthi , Pedda Adiserlapalle , Atmakur (M) , Nalgonda , Gurrampode , Valigonda , Munugode , Nampalle , Bhuvanagiri , Narayanapur , Chintha Palle , Bibinagar , Marri Guda , Devarakonda , Pochampalle , Chandur , Gundla Palle , Choutuppal , Kangal , Chandam Pet , Ramannapeta , Nidamanur . Tripuraram , M Turkapally , Narketpally , Kethepally , Uganda , Mellacheruvu , Tirumalagiri , Chivemla ,Thoonga , Mattampally, Need Cherla , Damaracherla , Shaligouraram , Vemulapalli ,Peddavura , Narayanpur , Chintapalli , Marriguda , Pochampally , Gundlapalli ,Chandampet , Ramannapet.
Medak District Manoor , Siddipet , Kohir , Kangti , Chinna Kodur , Munpalle , Kalher , Nanganur , Pulkal , Narayankhed , Kondapak , Sadasivpet , Regode , Jagdevpur , Kondapur ,Shankarampet (A) , Gajwel , Sangareddy , Alladurg , Doultabad , Patancheru , Tekmal , Chegunta , Ramachandrapuram , Papannapet , Yeldurthy , Jinnaram , Kulcharam , Kowdipalle , Hathnoora , Medak , Andole , Narsapur , Shankarampet (R) , Raikode , Shivampet , Ramayampet , Nyalkal , Tupran , Dubbak , Jharasangam , Wargal , Mirdoddi , Zahirabad , Mulug . Manoor, Munipalle, Nanganallur, Daulatabad, Veldurthy, Kowdipally, Toopran, to Oprah
Warangal District Cheriyal , Thorrur , Duggondi , Maddur , Nellikudur , Geesugonda , Narmetta , Narsimhulapet , Atmakur , Bachannapeta , Maripeda , Shayampet , Jangaon , Dornakal , Parkal , Lingala Ghanpur , Kuravi , Regonda , Raghunatha Palle , Mahabubabad , Mogullapalle , Ghanpur(Stn) , Kesamudram , Chityal , Dharmasagar , Nekkonda , Bhupalpalle , Hasanparthy , Gudur , Ghanapur , Hanamkonda , Kothagudem , Mulug , Wardhannapet , Khanapur , Venkatapur , Zaffergadh , Govindaraopet , Palakurthi , Chennaraopet , Tadvai , Devaruppula , Parvathagiri , Eturnagaram , Kodakandla , Sangam , Mangapet , Raiparthy , Nallabelly , Warangal Cherial, Cheryl, Bachannapet, Kuruvi, Mogullapally, Bhupalpally, Ghanpur.
Karimnagar District Ibrahimpatnam , Jagtial , Vemulawada , Mallapur , Medipalle , Konaraopeta , Raikal , Koratla , Yella Reddi Peta , Sarangapur , Metpalle , Gambhiraopet , Dharmapuri , Kathlapur , Mustabad , Velgatoor , Chandurthi , Sirsilla , Ramagundam , Kodimial , Ellanthakunta , Kamanpur , Gangadhara , Bejjanki , Manthani , Mallial , Thimmapur , Kataram , Pegadapalle , Kesavapatnam , Mahadevpur , Choppadandi , Huzurabad , Mutharam , Mahadevpur , Sultanabad , Kamalapur , Malharrao , Odela , Elkathurthi , Mutharam Manthani , Jammikunta , Saidapur , Srirampur , Veenavanka , Chigurumamidi , Peddapalle , Manakondur , Koheda , Julapalle , Karimnagar , Husnabad , Dharmaram , Ramadugu , Bheemadevarpalle , Gollapalle , Boinpalle Medipally , Konaraopet , Korutla , Yellareddy Peta , Sarangpur , ,Metpally , Kathalapur Pegadapally, Elkathurthy , Shrirampur , Peddapalli , Julapalli, Bheemadevarapally, Bowenpally.
Nizamabad District Ranjal , Yeda Palle , Sadasivanagar , Navipet , Bodhan , Gandhari , Nandipet , Kotgiri , Banswada , Armur , Madnur , Pitlam , Balkonda , Jukkal , Nizamsagar , Mortad , Bichkunda , Yellareddy , Kammar , Palle , Birkoor , Naga Reddipet , Bheemgal , Varni , Lingampet , Velpur , Dichpalle , Tadwai , Jakranpalle , Dhar Palle , Kamareddy , Makloor , Sirkonda , Bhiknur , Nizamabad , Machareddy , Domakonda . Sadashivanagar, Kotagiri, Armour, Pelle, Naga Reddit, Dichpally, Jakranpally, Sirikonda
Adilabad District Talamadugu , Lohesra , Tiryani , Tamsi , Dilawarpur , Asifabad , Adilabad , Nirmal , Wankdi , Jainad , Laxmanchanda , Kagaz Nagar , Bela , Mamda , Rebbana , Narnoor , Khanpur , Tandur , Inderavelly , Kaddampeddur , Bellampalle , Gudihatnur , Utnur , Nennal , Ichoda , Jainoor , Bheemini , Bazarhathnoor , Kerameri , Sirpur (T) , Boath , Sirpur (U) , Kouthala , Neradigonda , Jannaram , Bejjur , Sarangapur , Dandepalle , Dahegaon , Kuntala , Luxettipet , Vemanpalle , Kubeer , Mancherial , Kotapalle , Bhainsa , Mandamarri , Chennur , Tanur , Kasipet , Jaipur , Mudhole Lohara, Tampa , Kagaznagar , Bella , Kaddam Peddur , Gudihathnoor , Bheemili, boathouse , Sarangpur , Vempalli , Kazipet.
Hyderabad, Secendrabad kukatpally , tank bund , hussain sagar , birla mandir ,himayat nagar , begumpet, shamshabad, charminar, golconda , banjara hills ,stadhampton , khairabadi , yousufguda, patancheru, Musheerabad , Ameerpet , Khairatabad , Bandlaguda, Amberpet , Secunderabad, Charminar , Asifnagar , Himayathnagar ,Tirumalagiri , Golconda , Saidabad , Maredalle,shaikpet ,nampally ,bahadurpura , Maryland .cyderabad, jubili hills, kazipally, bollaram, bachupally, swarnapuri, miyapur, kompally,thumkunta, hakimpet, ramachandra puram, vishwambhar enclave, bala nagar, serilingampally, sri ram nagar, gachibowli, madhapur, secretarial, tolichowki, gandipet, raghuram nagar, bharat nagar, budvel, rajendra nagar, bakaram, kothwalguda, ahmadpur, kavadiguda, asthma, jeedimetla, balaji nagar, alwal, yapral, dammaiguda, sainikpuri, kapra, sakthi nagar, asrao nagar, moulali, bowenpally, ramanthapur, pizza, saroor nagar, falaknuma, vansathi puram, hanuman nagar, brindavan colony, nadergul, indira reddy, rallaguda, gollapally, new hafeezpet, trimulgherry, safilguda, yellareddyguda, musheerabad, taj residency, hill font, apollo hospital, afzalgunj, tadbund, bahadurgarh, sri raghavendra, aradhana, marredpally, zaheerabad, film nagar, mehdipatnam, imperial, esi, kanchanbagh, yeddumailaram, manikonda, chandrayangutta, janwada, chilkur, bakaram, sacoor nagar, deshmukhi, doolapally, amberpet, dilsukhnagar, karwan, gosha mahal, bahadurpura,
Ariyalur, Chennai, Coimbatore, Cuddalore, Dharmapuri, Dindigu, Erode, Kanchipuram, Kanniyakumari, Karur, Krishnagiri, Madurai, Nagapattinam, Namakkal, Nilgiris, Perambular, Pudukkottai, Ramnathapuram, Salem, Sivaganga, Thanjavur, Theni, Thoothukodi, Tiruvarur, Tirunelveli, Tiruchirappalli, Tiruvallur, Tirupur,Tiruvannamalai, Vellore, Villupuram, Virudhnagar
Belgaum, Bagalkot, Bijapur, Bidar, Raichur, Koppal, Gadag, Dharwad, Uttara Kannada, Haveri, Bellary, Chitradurga, Davanagere, Shimoga, Udupi, Chikmagalur, Tumkur, Bangalore Mandya, Hassan, Dakshina Kannada, Kodagu, Mysore, Chamarajanagar, Gulbarga, Yadgir, Kolar, Chikkaballapura, Ramanagara
Alappuzha, Ernakulam, Idukki, Kannur, Kasaragod, Kollam, Kottayam, Kozhikode, Malappuram, Palakkad, Pathanamthitta, Thiruvananthapuram, Thrissur, Wayanad
Alirajpur, Chhindwara, Indore, Neemuch , Singrauli , Anuppur , Damoh , Jabalpur, Panna, Shahdol , Ashoknagar, Datia, Jhabua, Raisen, Shajapur, Balaghat, Dewas , Katni , Rajgarh Sheopur, Barwani, Dhar , Khandwa , Ratlam, Shivpuri, Betul, Dindori, Khargone, Rewa, Sidhi, Bhind, Guna, Mandla, Sagar, Tikamgarh , Bhopal, Gwalior, Mandsaur , Satna, Ujjain, Burhanpur , Harda, Morena, Sehore, Umaria , Chhatarpur, Hoshangabad, Narsinghpur, Seoni, Vidisha
Amritsar, Barnala, Bathinda, Faridkot, Fatehgarh Sahib, Fazilika, Firozpur, Gurdaspur, Hoshiarpur, Jalandhar, Kapurthala, Ludhiana, Mansa, Moga, Mohali, Muktasar, Pathankot, Patiala, Rupnagar, Sangrur, Shahid Bhagat Singh NagarNawanshahr, Tarn, Taran
Ajmer Alwar Banswara Baran Barmer Bharatpur Bhilwara Bikaner Bundi Chittaurgarh Churu Dausa Dhaulpur Dungarpur Ganganagar Hanumangarh Jaipur Jaisalmer Jalor Jhalawar Jhunjhunun Jodhpur Karauli Kota Nagaur Pali Pratapgarh Rajsamand Sawai Madhopur Sikar Sirohi Tonk Udaipur
Ahmednagar, Akola, Amravati, Aurangabad, Beed, Bhandara, Buldana, Chandrapur, Dhule, Gadchiroli, Gondia, Hingoli, Jalgaon, Jalna, Kolhapur, Latur, Mumbai, Nagpur, Nanded, Nandurbar, Nashik, Osmanabad, Parbhani, Pune, Raigarh Alibaug, Ratnagiri, Sangli, Satara, 0Sindhudurg , Oras, Solapur , Thane, Wardha, Washim, Yavatmal.
Howrah, Darjeeling, Medinipur Murshidabad Coochbehar Malda Birbhum Parganas Bankura Bardhaman Jalpaiguri Hooghly Nadia Dakshin Dinajpur Purulia Uttar Dinajpur Siliguri Allahabad Aligarh Bareilly Gonda Hardoi Kanpur Dehat Ghaziabad Unnav Varanasi Faizabad Gorakpur Jhansi Lucknow Agra Meerut Moradabad Barabanki Mainpuri Etawah Gazipur Etah Muzaffar Nagar Saharanpur Bulandshehar Mathura Firozabad Budaun Shahjahanpur Pilibhit Bijnor Rampur Kanpur(Nagar) Farrukhabad Fatehpur Pratapgarh Jalaun Hamirpur Lalitpur Mirzapur Basti Deoria Raebareili Sitapur Banda Lakhimpur-Khedi Bahraich Sultanpur Mau Azamgarh Jaunpur Balia Bhadoi Padrauna Maharajganj Siddharth Nagar Sunbhadra Mahoba Ambedkarnagar Gautam Bodda Nagar Maha Maya Nagar jyotiba Phoole Nagar Kaushambi Shooji Maharaj Chandauli Balrampur Shravati Bagpat Kanooj Oraiyya Sant Kabir Nagar
Bombay Dilli, Dehli, Kolkata, Kalikata, Kalkutta, Bengaloru, engaluru, Bangalur, Madras, Chennapattanam, Ahmadâbâd, Ahmadabad, Amdabad, Ahmedabad , Haidarabad, Haidarabad, Haiderabad, Hyderabad, Haider-Abad Poona, Pune, Kanpur, Kanpur, Cawnpore, Khanpur, sorat, Surat, Jeypore, Lakhnau Lucknow, Nagpur, Thana, Calcutta, Delhi, Chennai, Bangalore, Pune, Surat, Jaipur, Vadodara, Indore, Patna, Madurai, Bhopal, Ludhiana, Coimbatore, Varanasi, Visakhapatnam, Agra, Mumbai.
Andhra Pradesh, Arunachal Pradeshm Itangar, Itanagar, Assam, Dispur, Bihar, Chhattisgarh, Raipur, Goa, Panaji, Gujaratm Gandhinagar, Haryana, Chandigarhm Himachal Pradesh, Shimla, Jammu and Kashmir, Srinagar, Jharkhand, Ranchi, Karnataka, Kerala, Thiruvananthapuram, Trivandrum, Madhya Pradesh, Maharashtra, Manipur, Imphal, Meghalaya, Shillong, Mizoram, Aizawi, Nagaland, Kohima, Orissa, Bhubaneswar, Bhubaneshwar, Punjab, Rajasthan, Jaipur, Sikkim, Gangtok, Tamil Nadu, Tripura, Agartala, Uttaranchal, West Bengal, Kolkata, Dehradun, Uttar Pradesh, Dada and Nagar Haveli, Silvassa, Andaman and Nicobar Islands, Port Blair, Daman and Diu, Lakshadeep, Kavaratti, Yanam, Pondicherry. Asia, USA, America, Washington, Belgium, New York, United States of America, United Kingdom, Columbia, Bangkok, Australia, Switzerland, Mexico, France, Sweden, Canada, Germany, Netherlands, Italy, Poland, Denmark, France, London, New Zealand, Spain. Indonesia, Brazil, Nigeria, Russia, Philippines, Ethiopia, Vietnam, Egypt, Turkey, Iran, Thailand, Burma, South Africa, Algeria.