Indian man with 39 wives, 94 children and 33 grandchildren
======
A 66-year-old man in India’s remote northeast has 39 wives, 94 children and 33 grandchildren, all living under one roof.

They all live in a four storied building with 100 rooms in a mountainous village in Mizoram state, sharing borders with Burma and Bangladesh, according to reports.
“I once married 10 women in one year,” Ziona Chana said.
His wives share a dormitory near Ziona’s private bedroom and locals said he likes to have seven or eight of them by his side at all times.
The sons and their wives, and all their children, live in different rooms in the same building, but share a common kitchen.
The wives take turns cooking, while his daughters clean the house and do washing. The men do outdoor jobs like farming and taking care of livestock.
The family, all 167 of them, consumes around 200lb of rice and more than 130lb of potatoes a day. They are supported by their own resources and occasional donations from followers.
“Even today, I am ready to expand my family and willing to go to any extent to marry,” Ziona said.
“I have so many people to care (for) and look after, and I consider myself a lucky man.”
Mr Chana met his oldest wife, who is three years older than he is, when he was 17.
He heads a local Christian religious sect, called the “Chana”, which allows polygamy.
– UK Telegraph

An Untold story of secret society called Thuggee Cult
===
No organized cult of killers has ever murdered as many people as the Thuggee. In the 1830s this Indian secret society strangled upward of 30,000 native people and travelers for booty (English historians giving it religious tune as a sacrifice to their goddess Kali, the “Dark Mother,” the Hindu Triple Goddess of creation, preservation, and destruction). The name Thuggee comes from the Sanskrit sthaga, “deceiver.”

Although the Thuggee probably originated sometime in the sixteenth century, they were not uncovered by British authorities until about 1812. Great Britain was beginning to expand its territories in India, and the British administrators were becoming increasingly alarmed by reports of bands of stranglers that were roving the countryside murdering travelers. At first there appeared to be no connection between the bizarre killings, but then the bodies of 50 victims were found hidden in a series of wells in the Ganges area. Such large-scale mass murder could not have been kept secret for so long unless special pains had been taken to dispose of the victims’ corpses. Examination of the bodies revealed that the murderers had broken all joints of their victims’ limbs to speed up the process of decomposition and to prevent the swelling of the graves that would attract scavenging jackals and other wild animals. Such evidence convinced the authorities that they were dealing with one secret society, the Thuggee.

The murderous craft of the Thuggee was hereditary. Its practitioners were trained from earliest childhood to murder by the quick, quiet method of a strong cloth noose tightened about the neck of their victims. This weapon, the “Rumal,” was worn knotted about the waist of each member of the Thuggee.

The Thuggee gloried in silent and efficient acts of murder above any other earthly accomplishment, and they traveled often in the guise of traders, pilgrims, and even as soldiers marching to or from service. On occasion, the more flamboyant would pretend to be a rajah with a large retinue of followers. Each band of Thuggee had a small unit of scouts and inveiglers who would loiter about hotels and market places gaining information regarding travelers and the weight of their coin purses. The inveiglers posed as travelers headed for the same destination as their intended victims. They would worm themselves into the confidences of their prey, pleading the old adage of safety in numbers.

The mass slaughters of large groups of merchants and travelers were usually committed when all were encamped. Working in groups of three, one Thuggee would loop the Rumal around the victim’s neck, another would press his head forward, and the third would grab his legs and throw him to the ground. In the rare instance when an intended victim escaped the nooses in the death area, he would run into scouts posted at the edge of the jungle. One hundred percent mortality of their victims was the goal of the Thuggee.

In spite of what first appeared to be indiscriminate murder on a very large scale, the Thuggee had a peculiar code of ethics whose rules forbade the killing of fakirs, musicians, dancers, sweepers, oil vendors, carpenters, blacksmiths, maimed or leprous persons, Ganges water-carriers, and women. Despite the restriction against the murder of females, however, the presence of wives traveling with their husbands often necessitated the strangling of a woman to protect the secrecy of the society.

The strongest rule of the brotherhood was the one prohibiting the shedding of blood. According to Thuggee beliefs, the goddess Kali taught the fathers of thuggery to strangle with a noose and to kill without permitting the flow of blood. All victims of the Thuggee were sacrificed to Kali, and the members of the secret society would have been greatly incensed by an accusation that they killed only for booty.

With the exception of a small number of boys who may have been captured or spared during a raid, a man had to be born into the cult in order to become an initiate. The minimum age for initiation into the society was 10, and the young candidates were allowed to watch their elders at work from hidden points some distance from the site of the attack. At the age of 18, they were permitted to make their first human sacrifices to Kali.

The Thuggee had their female counterparts in a secret sect of Tantrists who held that it was only by a constant indulgence in passion that a human could ever achieve total union with Kali. Only indulgence in the five vices that corrupt the soul of humankind— wine, meat, fish, mystical gesticulations, and sexual indulgence—could drive the poisons out of the human body and purify the soul.

In 1822, William Sleeman, an officer in the Bengal Army who had transferred to civil service, was appointed by Governor General Lord Bentinck to rid India of the society of stranglers. Fluent in four Indian dialects, Sleeman had been the British official who had first confirmed the growing suspicion that the murders were committed throughout central India by the Thuggee. He was well aware that it would be no easy task putting a halt to such large-scale murders, for the members of the secret society were indistinguishable from any other of the many bands of outlaws who infested the country’s roads. And what made the job of identifying the Thugs even more difficult was the fact that they were indistinguishable from any of the travelers and merchants who were their victims. As their name implied, they were master deceivers.

Finally, by meticulously marking the scene of each discovered attack site on a map and by maintaining careful records of the dates, Sleeman was able to begin to predict the areas where the next mass murders were likely to take place. When his agents and informants brought him word that known members of the Thuggee had been seen in a certain region, Sleeman sent his personally recruited police officers out disguised as merchants in order to ambush the Thugs who appeared to attack what they believed was a group of harmless travelers.

Between 1830 and 1841, Sleeman’s police captured at least 3,700 Thugs, breaking forever the back of the infamous secret society. Of this total, only 50 received a pardon for supplying valuable information that had been utilized in destroying the secret society. The remainder of those apprehended were imprisoned for life and 500 were hanged. Without exception, the Thuggee condemned to be hanged went to their own deaths with the same lack of emotion with which they had murdered their victims. In many instances, their final request from the hangman was that they be permitted to place the noose around their own neck.

Trials of Thuggee brought out many ghastly facts about the deadly skills of some of its members. A band of 20 confessed that they had participated in 5,200 murders. An individual named Buhram, who had been a strangler for 40 years, had the highest lifetime score to his discredit—931. When asked if he experienced any feelings of remorse or guilt, he answered sharply that no man should ever feel compunction in following his trade.

Although isolated cases of a Thug’s proficiency with a noose still exist in India and in other parts of the world, the stranglers of the goddess Kali no longer exist as a secret society. The designation of “thug,” however, remains as a negative term applied to brutish criminals.

PS: Thugee were worshippers of Godess Kali(destruction and death) and many English historians misinterpreted the murders as sacrifice.But the real intention was always monetary benefits.

When Devotion Transcends the boundary of caste and creed– People Like KanakaDasa Rises:
—————–
According to tradition, Kanakadasa’s(1509-1609) original name was Timmappa Nayaka born in a shepherd (kuruba) community of Kaginele in Haveri district of Karnataka. He was the chief of security forces under a local ruler. Timmappa Nayaka was mortally wounded in one of the wars, but was miraculously saved. Following this incident, he gave up his profession as a warrior and devoted his life writing poetry and literature using common man’s language. Later, he came to be known as Kanakadasa.

Though originally Kanakadasa followed Shaivism, the religious sect of the Kurubas, later he followed Vaishnavism and became a staunch devotee of Lord Krishna. He propagated the Dwaita philosophy of Shri Madhvacharya through his poetry and music. Kanakadasa gained knowledge and understood the finer points of the Karnataka Music that was founded by his contemporary Purandaradasa.

Kanakadasa became a part of the Haridasa literary movement that ushered in an age of devotional literature in Karnataka. There were several Haridasas (Servants of Hari or Krishna) who composed devotional hymns in praise of Lord Krishna which could be sung to the accompaniment of simple instruments such as Tanpura and Tala.

Kanakadasa had special bond with Udupi in general and Shri Krishna temple in particular. On the advice of his guru Shri Vyasaraja Swami, Kanakadasa came to Udupi. Shri Vadiraja Teertha, who was in charge of Udupi Mutt at that time knew about this pious devotee of Lord Krishna and made arrangements for his stay in a hut in the roadside in front of the temple. Kanakadasa used to play on his tanpura and sing in the hut, but a wall of the temple separated him from his beloved deity.

It was a period during which discrimination among the people based on caste system was rampant in society. According to a legend, Kanakadasa wanted to have a ‘darshan’ of Lord Krishna through the formal entrance to the temple. However, the Brahmin fundamentalists did not permit him to enter the temple as he belonged to the lower Kuruba caste. Though hurt by the treatment he got from the fundamentalists, Kanakadasa did not give up his efforts in gaining the ‘darshan’ of his beloved deity.

He went behind the wall covering the deity outside the temple and began to sing in praise of Lord Krishna.

The incessant appeal of the humble devotee to give ‘darshan’ to him had its desired effect. Suddenly there was a breach in the wall where Kanakadasa stood and Lord Krishna idol turned around and offered full ‘darshan’ to his humble devotee. The crack in the wall was later replaced by a small window, presently known as ‘Kanakana Kindi’.

The pilgrims who visit the Krishna temple at Udupi as well as those who would like to have a quick darshan of the deity without standing in the serpentine queue in the front of the temple peep at the idol of Shri Krishna through the ‘Kanakana Kindi’(Kanaka’s Window).

Before the biannual ‘Paryaya’, each of the chiefs of the eight Mutts founded by Shri Madhvacharya, before taking charge of the Shri Krishna mutt, comes in procession to the ‘Kanakana Kindi’, looks at the deity through the window and then enters the temple. This tradition was initiated by Shri Vaadiraja Teertha and has been continued to the present day.

A magnificent gopuram was built above the spot where Kanaka had the ‘darshan’ of Lord Krishna. This is a memorial to Kanakadasa who proved that devotion and sainthood are above caste, creed and orthodoxy.

Another unusual phenomenon associated with this incident is that while in all Hindu temples the deity and the main door face the east, in the Shri Krishna temple of Udupi, the deity faces the west. This is believed to be not in accordance with the Hindu Vasthu Shastra of temple architecture and leads one to believe that the deity turned towards Kanakadasa to give him ‘darshan’ and remained in that position facing west.

Another tradition associated with Kanakadasa’s devotion to Shri Krishna has been followed since the days of Shri Vadiraja Teertha. It is believed that when Kanakadasa was preparing rice cake for his lunch, he saw the rice gruel flowing out through a hole from the temple kitchen.

Kanakadasa collected the gruel in a coconut shell and going in front of the temple offered the gruel along with his rice cake to the deity. Shri Vadiraja, who came to know about the above incident reported to have said to his attendant, “Kanaka is a great devotee. Krishna is more pleased with his gruel water than with our costly dishes. He may be shepherd by caste, but he does not lag behind in his devotion and enlightenment. He is like pure gold (Kanaka). From this day onwards we will also offer rice gruel and cake to Shri Krishna to perpetuate the memory of Kanaka’s great devotion.” This tradition has been continued even today. Along with other dishes, rice gruel and cake are offered to the deity, only change being a silver goblet has replaced the coconut shell.

The poetry and literature of Kanakadasa reflect social conditions that prevailed during his time. Besides five major works, Kanakadasa wrote about two hundred forty compositions in Karnataka Music that include Kiratanes, Ugabhogas, Padas and philosophical songs.

In one of his major works titled ‘Ramadhyanacharitre’, Kanakadasa highlights the conflict between socially strong and weak castes through an allegory of argument between rice and millet (ragi) representing the socially powerful and weak castes respectively. When these two gains present their argument before Lord Rama to prove their superiority, he sends both of them to prison for six months at the end of which the rice becomes rotten while the ragi survives and earns the blessings of Lord Rama. Ragi has been considered as the staple food of the poor and working class. This narration has been interpreted as Kanakadasa’s emphasis on poverty and humility rather than material wealth.

SUPERSTITIONS OR DEFINITE SCIENTIFIC THEORIES????[part 1]
Traditions in Hinduism were considered mainly as superstitions, but with the advent of science, it is becoming evident that these traditions are based on some scientific knowledge and moved from generations to generations as traditions. Though the common people did not know science in it, they were following it very religiously over the years. This article is an attempt to bring forward the science involved in these traditions and rituals. Ancient Rishis, who were scientists actually, did not tell the common people the science involved in these traditions, but instead related them with the God and religion, so that the common people would benefit from them.

1. Why every Hindu should have a Tulsi plant in front of his/her house?

Answer: The Latin name of Tulsi plant is ” Ocimum Sanctum.” It is also called as Holy Basil. For thousands of years, Tulsi has been worshiped by Hindus. It is considered as a sacred plant and it is necessary for every Hindu family to have a Tulsi plant in front of their house. The recent studies, have shown that Tulsi plant releases Ozone (O3) along with oxygen, which is very essential for ecological balance. World Ozone Day is celebrated on 16th September of every year, at which time some environmental organizations distribute Tulsi plants in large number.

Besides that Tulsi has lots of medicinal uses and is a very important herb according to Ayurveda. Tulsi leaves strengthen our immune system. So, the Tulsi leaves are mainly used for treating fever, common cold, cough, sore throat, and respiratory disorders.

Therefore, I think not only Hindus but all of us should have a Tulsi plant in front of our house.

2. Why Hindus worship some particular trees and not all the trees?

Answer: It is true that Hindus honor all the trees but some particular trees and plants are considered sacred and have been worshiped over thousands of years.

Some of the examples are Peepal Tree (Ficus religiosa) and Audumbar Tree (Ficus racemosa). These two trees are 24-hour oxygen generators and cannot be planted manually. They grow on their own mainly through the birds, which eat their fruits. Audumbar tree is associated with Guru Dattatreya, one of main Hindu deities and cutting or dishonoring the tree in any way is considered as a sin. Both of these trees are very important for ecological balance. So by associating them with Hindu deities, they have been protected, so that no one would cut them.

3. Why Hindus pierce ears of a baby?

Answer: After a baby is born, it is a general practice in Hindus to pierce his/her ears. Actually, it is a part of acupuncture treatment. Acupuncture and acupressure is not new to Hindus. Even it is said that these techniques originated in India and later they were conserved and modified by Chinese. Outer part of ears carry a lot of important acupuncture and acupressure points. The point where the ears of a baby are pierced is known for curing asthma. That is why even ancient Hindus used to wear earrings but now a days most Hindus do not wear earrings. They do not even pierce the ears after first piercing. The holes in their ears become invisible after as they grow up. Only Hindu female wear earrings as a tradition.

But there are males of some castes in Hinduism who wear earrings as a tradition till now.

More such intriguing questions and answers to follow….

Rishi Sayana:Founder of Speed of Light
——–
Sāyaṇa (सायण, with honorific Sāyaṇācārya ; died 1387) was an important commentator on the Vedas. He flourished under King Bukka I and his successor Harihara II, in the Vijayanagar Empire of South India.

Sayana’s major work is his Vedartha Prakasha (literally, “the meaning of the Vedas made manifest”), or commentary on the Vedas. His commentary on the Rigveda was edited by Max Müller, 1823-1900. The core portion of the commentary was likely written by Sayana himself, but it also includes contributions of his brother Mādhava, and additions by his students and later authors who wrote under Sayana’s name. “Sayana” (or also Sāyaṇamādhava) by convention refers to the collective authorship of the commentary as a whole without separating such layers.

He has also written many lesser manuals called Sudhanidhis treating Prayaschitta (expiation), Yajnatantra (ritual), Purushartha (aims of human endeavour), Subhashita (Collection of moral sayings), Ayurveda (Indian traditional medicine), Sangit Sara (The essence of music), Prayaschitra, Alankara, and Dhatuvrddhi (grammar)

Strictly speaking, Sayana here attributes a (fantastically high) speed to the Sun (Surya), not to light itself. Depending on what values one assumes for a yojana and for a nimesha, this speed corresponds to about 186,000 miles per second, roughly equal to the speed of light.

1 yojana is said to comprise either 4 or 8 krosha (a cry or shout, or the range of the voice in calling); and 1 krosha (or goruta ~ as far as a cow’s lowing may be heard, or a bull’s roar) may represent either 1000 or 2000 daNDa (a rod or staff), and 1 danda represents 1 pauruSa (a man’s length) which equals 1 dhanvantara (bow-string) or dhanu (bow). 1 yojana measures either 4,000 or (more likely) 8,000 dhanus. Assuming that 1 paurusha is 6 ft long, then 1 yojana must represent a distance of about 14.6 km (or about 9 miles, as suggested by Monier-Williams).
nimesa means shutting the eye or winking, and as a measure of time it is a wink of the eye or a moment. The Arthashastra (c. 300 BC) defines 1 nimesa as 1/360,000th of a day and night, i.e. 0.24 seconds.
Given that 1 yojana is between 14.6 and 16.4 km, 2,202 yojanas must represent between 32,149 and 36,113 km. Half a nimesha is 0.12 seconds. Sayana thus gives the “speed of the Sun” as between 267,910 and 300,940 km/sec, i.e. the same order of magnitude as the speed of light at 299,792 km/sec.

Sayana’s commentary is still 300 years older than the first known successful measurement of the speed of light. Kak points out that the Vayu Purana (ch. 50) has a comparable passage, where the “speed of the Sun” is exactly 1/18th of Sayana’s value. While he is also susceptible to assuming “scientific foreknowledge” by mystical means, he also accepts that “to the rationalist” the proximity of Sayana’s value to the physical constant is simply coincidence.