A TO Z INDIA - AUGUST 21
P r English & Tamil i c e Monthly Magazine R s Volume 05 • Issue 01 6 5 August 2021 / - 06 WOMEN IN PRISONS ✒ SALIL SAROJ 09 KHAN ABDUL GAFFAR KHAN ✒ JAYASURYA 12 75TH INDEPENDENCE DAY CELEBRATIONS ✒ SHANTHA Indian Culture ● Indian Art ● Indian Lifestyle ● Indian Religion
Submit your artwork, articles & essays to the e.mail id: [email protected] A TO Z INDIA ● AUGUST 2021 ● PAGE 2
FROM THE EDITOR A TO Z INDIA magazine covers the Indian through his art, culture, lifestyle, religion, etc. This magazine gives an insight into the life of Indians from an angle uncovered by others. Turn to find out what it is about and to immerse yourself into an entirely 04 different culture. FROM THE EDITOR'S DESK: WHAT DO YOU THINK ABOUT GOD? Publication Team: Do you wonder about creation? Do you ask yourself how it all works? There EDITOR: Indira Srivatsa are so many things to wonder about: stars, grass, changing leaves, your hair ASSOCIATE EDITOR: color, and yes, even scabs. What kinds of things do you wonder about in Dwarak, Srivatsa creation? Practice wondering and asking questions. When you EDITORIAL do, God will show you how powerful he is. CONSULTANTS: Santha, Bhavani, Srinivasan REPORTING: Raghavan PHOTOGRAPHY: 06 09 Adithyan GRAPHICS ENGINEER: WOMEN IN PRISONS AFGHAN POLITICAL LEADER: Chandra Prison systems often hide ABDUL GHAFFAR KHAN violence and depravity behind Khan Abdul Gaffar Khan was Editorial Office: their closed doors, which is known as Badshah Khan and E002, Premier detrimental to the reform of “Sarhadi Gandhi” and Frontier Grihalakshmi offenders. Gandhi. He was born in 1890 Apartments, and Died on January 1988. Elango Nagar South, A TO Z INDIA: Virugambakkam, Editorial Address A TO Z INDIA: Chennai - 600092, Read in Digital & Print Tamil Nadu, India. Communication Details: MOBILE: +91-7550160116 e.mail id: [email protected] Disclaimer: A TO Z INDIA Magazine has made a constant care to make sure that content is accurate on the date of publication. The views expressed in the articles reflect the inside author(s) opinions. A TO Z INDIA ● AUGUST 2021 ● PAGE 3
From the Editor's Desk: What do you think about God? Do you wonder about creation? Do you ask yourself how it all works? One day, Ganesh fell off of his bike. He had jumped off a speed-breaker and missed the landing. With a big injury on his knee, he got back on and carefully pedaled home. When he got there, Ganesh asked for a band-aid. As his grandmother cleaned the injury, she told him to watch as God made a band-aid for him. When he woke up the next morning, Ganesh saw a dry, rough protective crust that formed over his wound on his scraped knee. Over the next few weeks, Ganesh watched the scab grow, thicken, and then start to scrape off. Underneath the scab was brand new skin! What does a scab tell us about God? A scab shows you how God is a powerful creator who loves you. He made a way for your body to heal itself. When we look at creation, at all the things that God has made, God wants us to wonder. Do you wonder about creation? Do you ask yourself how it all works? There are so many things to wonder about: stars, grass, changing leaves, your hair color, and yes, even scabs. What kinds of things do you wonder about in creation? Practice wondering and asking questions. When you a ats v ri S do, God will show you how ra i d n powerful he is. I Editor - A TO Z INDIA, [email protected], +91-7550160116 A TO Z INDIA ● AUGUST 2021 ● PAGE 4
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Women in Prisons ✒ Salil Saroj e.mail id: [email protected] A prison is a correctional facility meant to house individuals who break the law. The purpose of prisons is the reformation of inmates. Despite this, prison systems often hide violence and depravity behind their closed doors, which is detrimental to the reform of offenders. It is thus essential to recognize and fulfill the basic rights of prisoners to encourage their reformation. The problems related to imprisonment become even more pronounced in the context of women inmates. Prison systems are primarily designed to cater to men and are not well equipped to address the particular needs of women in prison. As per latest data available from the end of 2015, Indian prisons were home to 17,834 women. Only 17% of these women live in exclusively female prisons, while the majority is housed in female enclosures of general prisons. There is national and international agreement that the condition of prisoners, particularly women prisoners is dismal and in need of urgent improvement. The UN General Assembly adopted the Bangkok Rules in 2011, which lay out rules for the treatment of women in prison and prescribe certain non-custodial measures for women offenders. In 2015, the Nelson Mandela Rules was adopted by the UN General Assembly, which set out the international minimum standard for the treatment of prisoners including women. There are a number of provisions in the form of laws, rules and guidelines that protect women from exploitation in prison and guarantee them basic services. However, the implementation of these provisions is found to be largely lacking and women face a variety of problems while living in prison. There is a severe lack of female staff, which includes guards, officers, doctors, nurses, counselors etc. Accommodation arrangements are often inadequate, which is exacerbated by severe overcrowding in most prisons. There are inadequate numbers of toilets, bathrooms and other basic preconditions for sanitation and hygiene. The insufficient provision of water and menstrual hygiene products is a serious concern. There is a lack of female medical personnel and facilities meant to cover physical, sexual, reproductive and mental health needs of women in prison. Nutrition, which is closely linked to health, is a concern particularly for pregnant and lactating women and children in prison. While they are to be given a special diet, this is not always followed. Women are entitled to have access to education while in prison, but apart from provisions for basic literacy, educational facilities are largely missing. Skilling and vocational training is also considered an important part of reformation, and every prison is meant to provide these services. Efforts in this regard are largely eyewash, with most courses imparting skills that are unmarketable, financially unviable and thus not much use to women after release. All prisoners have a right to legal aid, for which there should be legal aid cells in A TO Z INDIA ● AUGUST 2021 ● PAGE 6
Women in Prisons ✒ Salil Saroj e.mail id: [email protected] every prison to help with cases of complaints, under-trials, appeals etc. These are not found in all prisons, and linkages with State and District Legal Service Authorities can be improved. Physical and sexual violence is a common scenario in prisons, faced by inmates at the hands of authorities and other prisoners. The provisions for ensuring safety of women in prison and mplaints need to be followed addressing their co strictly, which is not the case currently. Prisons are an insulated world, and it is important that women in particular maintain contact with their social network outside prison to ensure a smooth transition after release. While the limit on number of letters, phone calls and visitations are relaxed in the case of women, more needs to be done to help them maintain contact and overcome the social stigma attached to women prisoners. Many women live in prison with their children (below 6 years of age) in cases where no other adequate arrangements can be made for their care. Spending their formative years in prison can have a huge negative impact on children and thus special care needs to be taken to ensure their physical and mental health, education and recreation. The health of pregnant women and mothers also needs to be taken care of. Re-integration in society is a challenge for many women prisoners, as they face severe social stigma, loss of family ties and employment, lack of economic independence and so on after release. Steps need to be taken to ensure that women receive all basic services while in prison, are protected from violence and supported after release to effectively take a place in society. A National Commission for Prisons, as also recommended by the Mulla Committee should be established to provide a national perspective on prisons and be a central body responsible for these. Regular and thorough inspections of prisons are also an effective way of ensuring that rules are being followed. This should be exercised in all prisons, with inspections conducted in an independent spirit and reports shared across multiple government agencies. A robust grievance redressal mechanism should be put in place in all prisons to ensure the rights of prisoners are not violated and their concerns are heard impartially. There should be both internal and external mechanisms for inmates to represent their grievances. Special procedures should be defined at time of arrest of women to ensure their best interest as well as that of their children. Since searches at time of admission and throughout prison life can be an experience where women inmates face humiliation and violence, these should be strictly regulated by defined SOPs. Adequate provisions must be made for pregnancy and childbirth in prison including medical, dietary and accommodation-related improvements. Children of prisoners, both the ones living with them and the ones living outside, should never be treated as prisoners themselves. Both physical and mental health needs should be addressed appropriately and regularly. Women inmates should have access to doctors and psychologists as and when A TO Z INDIA ● AUGUST 2021 ● PAGE 7
Women in Prisons ✒ Salil Saroj e.mail id: [email protected] related to lack of female staff, inadequate and needed. Educational facilities should be provided cramped accommodation, low levels of sanitation as per abilities of prisoners. Vocational training and hygiene, insufficient services to address and skilling facilities in prison should also be physical and mental health needs, deficient upgraded as it can improve the daily lives of nutrition, negligible educational opportunities and prisoners and give them economic support after often unusable skill and vocational training. release. Living conditions of women inmates Many women who live with their children do not should be improved in terms of bedding, adequate receive appropriate educational, health and services to raise them well. These lighting, sufficient number of toilets, options of recreational clothing as per culture etc. Provisions of legal aid issues coupled with a lack of legal aid in prison, should be implemented with linkages with District limited contact with the outside world and high and State Legal Service Authority. All rights and incidence of violence by inmates and authorities entitlements should be explained to women in a further exacerbate the situation for women. Their language they can understand. The number of re-integration in society after release is thus also under trial prisoners in India is huge. Steps should a huge challenge. As more women enter the prison be taken to facilitate their early release under system, it is essential to make appropriate Section 436A of Cr.P.C. as well in cases where are changes in services, processes and infrastructure unable to pay sureties on release. Further, non- to cater to their particular needs. Prisons remain custodial measures such as community service, closed to the outside world, thus making it further housing in shelters etc. should be given preference difficult to ensure good conditions. It is important in the case of female offenders. A comprehensive to allow independent and regular inspections so after-care programme can prevent recidivism and adherence to rules is improved. Prison help in the smooth transition of women in society administrators and all staff dealing with women after release. This should include support for prisoners should mandatorily undergo gender various aspects of post-imprisonment life sensitive training, which will help them make including housing, employment, marriage, better decisions with regard to women in prison. custody of children, prevention of harassment by They must also be sensitive towards the needs of local police etc. women belonging to minority communities, disabled women and foreign nationals so as not to The number of women in prison in India is steadily discriminate against them in any manner. A growing. A number of issues plague the lives of genuine and responsive grievance redressal women in prison, many of whom are under trials. mechanism should be put in place to help address Prisons are not effectively serving their the violation of rights in prison and give inmates a reformatory purpose. There is thus an urgent need method to have a dialogue with the to understand the issues of women in prison, administration. By improving conditions within recognize their rights and ensure these rights are prison, providing better support on release and fulfilled. While there are a number of progressive most importantly keeping women out of formal rules laid down for the welfare and fair treatment prison systems as far as possible, the issue of of prisoners, particularly women, this does not female criminality in India can be better dealt always translate into practice. Women face issues with. A TO Z INDIA ● AUGUST 2021 ● PAGE 8
Afghan Political leader: God). Khudai Khidmatgar movement Abdul Ghaffar Khan was a non-violent freedom struggle against the British Empire by the ✍ Jayasurya Pashtuns or Pathans of the North- West Frontier Province led by Khan Khan Abdul Gaffar Khan was known Abdul Ghaffar Khan. The Khudai as Badshah Khan and “Sarhadi Khidmatgar was founded on a belief Gandhi” and Frontier Gandhi. He was in the power of Gandhi’s notion of born in 1890 and Died on January Satyagraha, The volunteers of Khudai 1988. Khidmatgar movement were also known as “Surkho Posh” or “Red He was a Pashtun leader and ardent shirts” and it was initially a social follower of Mahtma Gandhi and was reform organization focusing on known for his non-violent opposition education and the elimination of to British Rule. He started the Khudai blood feuds from Afghan society but Khidmatgar movement (Servants of turned more political later. A TO Z INDIA ● AUGUST 2021 ● PAGE 9
Afghan Political leader: which sought to merge the four Abdul Ghaffar Khan provinces of West Pakistan into one homogenous unit. This was to ✍ Jayasurya counterbalance against the numerical domination of the ethnic Bengalis of British targeted this organization and East Pakistan, which later became in 1929, the leadership went into exile Bangladesh on March 26, 1971. and a large number of leaders were arrested. This lead to “Frontier Khan Abdul Ghaffar Khan had Gandhi” make alliance with Mahatma opposed the One-Unit scheme. He was Gandhi and the Indian National arrested may times between 1948 to Congress in late 1920s. This alliance 1958. he was released in 1964 due to lasted till India’s independence. He an was illness. Khan Abdul Ghaffar Kh was offered presidency of the Indian named “Amnesty International National Congress in 1931 which he Prisoner of the Year” in 1962. He was refused saying that he was a simple again arrested many times between soldier and would like to serve. 1972 to 1980 during the government of Zulfikar Ali Bhutto. He was many times arrested by Government in Pakistan because of his He died in Peshawar in 1988 while he association with India. He was was under house arrest. His son Khan nominated for Nobel Peace prize in Abdul Wali Khan had floated the 1985. In 1987 he became the first Awami National Party, a main person who won Bharat Ratna opposition party in Pakistan and was without being an Indian national. Leader of the Opposition in the (Another Foreign national to receive Pakistan National Assembly. Bharat Ratna is Nelson Mandela (1990). A documentary on Khan Abdul Ghaffar Khan titled “The Frontier Khan Abdul Ghaffar Khan was against Gandhi: Badshah Khan, a Torch for the partition of India and he was Peace” by T.C. McLuhan received the many times targeted for being Anti- 2009 award for Best Documentary Muslim. Khan Abdul Ghaffar Khan is Film at Middle East International Film known to form Pakistan’s first Festival. National opposition party known as Pakistan Azad Party on May 8, Actor Dilsher Singh played the role of 1948.However, due to doubts on his Khan Abdul Ghaffar Khan in Richard loyalty to Pakistan , he was placed Attenborough’s 1982 film Gandhi. under house arrest from 1948-1954. Khan Bazaar in New Delhi and Pakistan’s Prime Minister Chaudhry Ghaffar market of New Delhi are Muhammad Ali had announced One- named in his honor. Unit Policy on November 22, 1954, A TO Z INDIA ● AUGUST 2021 ● PAGE 10
் ரஙகதாச ் ் ரஙகதாசர் விஷ�வின க�ைமயான பக்தர். அவர் ் ் ் ் ் த�ன�ம ஒ� விஷ� ேகாவில �ன ந�ன� ெகாண� ் ் ் ் ் விஷ�ைவ வணங�வார். இநத ஆலயம ஒ� ப�ளிய ் ் ் மரத் த�ன அ�வாரத் த�ல அைமநத��நத�. அத�ல ் ் ் ் ் ் விஷ�வ�ைடய ச�ைல ெபரிய கறகளால �ழபபட��நத�. ் ் ் ் ஒ� நாள, ச�ல காநதாரியர்களால த�ைசமாறபபட�, ் ் ் ் ் ரஙகதாசா தன� �ைஜைய மறந�விடடார். அவர� ் ் �ைஜ ெபா�டகள ச�ைதந� க�டநதன. உடேன, ் ் ் ் ் ச�ைல உைடநத�. ேகாபமான விஷ� அத�ல��ந� ் ் ் ெவளிவநதார். அவர் தன� வழ�பாட�ல ் ் ் ் ் ேதாலவிய�றறதாக அற�வ��த் த�னார். ரஙகதாசா ் ் விஷ� கால�யில வி�ந� மனனிபப�க்காக ் ் ் ் ் ் ேவண�னார். விஷ� மக�ழச்ச� அைடநதார். ் ் ் ் விஷ�, ரஙகதாசா ஒ� ச�றநத ஆடச�யாளராகவ�ம, ் ் ் கடடைமபபாகளராவ�ம இ�பபார்; ஒ� ெபரிய ் ் ் ் விமானம உைடய ஒ� அழகான ேகாயிைல கட�வார் ் ் ் ் என வாழத் த�னார். ேதாடாமணடலம மனனராக ் ் அவர் பிறந�, த��பபத� ேகாயிைல த��மைலயில ் ் கட�னார். ் ✍ இராகவன ் நீ லா ேதவி ் க�ைணய�ளள காநதார்யா இளவரச�, நீ லா மக் கள ஏன தஙகள தைல��ைய ் ் ் ் ் ் ் ் ் த��பபத�யில காணிக் ைக ெசயக�றார்கள? ேதவிக் � விஷ�வின கடனின கைதயில பத�ல ் ் ் ் ் ் ் ் ் இ�க் க�ற�. ேகாடரி வசீ ்சால விஷ �விற� ஏறபடட ் ் ் காயம ��ைமயாக �ணமைடயவிலைல. அழகான ் ் கடவ�ளின தைலயில வ�க் ைக ஏறபடட�. அவர் ் ் ் ் தணணரில அவர� பிரத�பல�பைபக் ீ ் ் பார்த் �க் ெகாண��நதேபா�, நீலா ேதவி எனற ் ் ் காநதார்யா இளவரச� ஒ� மரத் த�ன பினனால ் ் ் ் இ�ந� அவைர ம�கவ�ம ஆர்வத் �டன பார்த் தாள. ் ் ் ் அவ�ைடய �யரத்தால இரக்கபபடட அவள, ் ் ் ் அவ�க் � உதவ ��வ� ெசயதாள. அவைர ெந�ஙக�, ் ் ் ் "என ஆணடவேர, இத் தைகய கவர்ச்ச�யான �கம ் ் ் ் ் ஒ� �ைறபா� இலலாமல இ�க்க ேவண�ம" எனறாள. அவள தன காம�ளள ��ைய ெவட� ் ் ் ் ் ் ் ் விஷ�வின வ�க்ைக தைலயில ைவத்தாள. ் ் ் ் ் ் தனனலமறற ெசயலால மக�ழநத விஷ�, அவைர ் ் ் ் வணஙக யார் வநதா�ம அவர்க�ைடய ் ் தைல��ைய அவ�க்� த�யாகம ெசயய ் ் ் கடடைளயிடடார். இன�ம த��பபத�யில, பக் தர்கள ் ் ் ் ் ் ் விஷ�விற� கடைனத் �ைடக்க; நீலா ேதவி நனற� ் ெச�த் �வ�க�னறனர். ் ✍ கேணசன ் A TO Z INDIA ● AUGUST 2021 ● PAGE 11
15th August 2021 75th Indian Independence Day Celebrations ✒ Shantha Celebrated on 15th of August every year, Independence Day marks the end of 190-year-long British rule in India. In 1947, India was declared as a free country on this day. On this day, the national flag of India is hoisted at multiple public places; Prime Minister unfurls the national flag at Red Fort in Delhi to commemorate this historical event. Along with the flag-hoisting ceremony, parade and folk-dance performances also take place. Multiple festivities take place in different parts of the nation. Independence Day History and Significance: In 1757, the East India Company defeated the last Nawab of Bengal in the Battle of Plassey, which marked the beginning of the British rule in India. The Indian Rebellion or the First War of Independence took place in 1857 which was a major yet unsuccessful uprising against the British rule. In the year 1885, India’s first political party, Indian National Congress was formed. And after the conclusion of World War I in 1918, Indian activists called for self-rule or ‘Swaraj’. In 1929, the Indian National Congress declared ‘Purna Swaraj’ or Independence of India at an assembly in Lahore. Finally, after a series of sessions and meetings between the British government and the Indian National Congress, Lord Mountbatten who served as the last viceroy of pre-independent India, agreed to the proposal. On 15th August in 1947, Lord Mountbatten partitioned British India into two new independent nations; India and Pakistan. A TO Z INDIA ● AUGUST 2021 ● PAGE 12
✍ சாநதா ் ் ் ் ் ஆநத�ராவில உளள த��பபத�க் � அ�க�ல அழக�ய ஏ�மைலயில அைமயபெபறற ் ் ் ் ் ் ் த��மைல. விஷ� தஙக�ய�ளள இக் ேகாயில�ன கைதைய அற�ேவாம. ் ் A TO Z INDIA ● AUGUST 2021 ● PAGE 13
✍ சாநதா ் ் ் ் பலலாயிரம ஆண�க�க்� �ன ் எவவளவ� ெபரிய ் ் ் ் பாமப�பப�ற�!!! இரவிற�ள ் ் ் ் நான வடீ �ற� ெசலல ் ் ் ் ேவண�ம... ் ் ் ் ் ம�கவ�ம அச்ச�ற�, அநத ப�றற�ல தனனிடம இ�நத பாைல த��ெரன�... ் ் ் ் ் ஊறற�னான. ் ் ் "ந�ல, இநத ப�றற��ளள ் ் ் எ�மப�க�க் � பச�க் க�ற�, ் ் பாைல ஊறறவ�ம..." ் ் இநத அத�சயத் ைத அரசனிடம ெசாலல ஓ�னான.. ் ் A TO Z INDIA ● AUGUST 2021 ● PAGE 14
✍ சாநதா ் ் ் அரசன அநத ப�ற�க் � த�ன�ம ...ஒ� அசரீரி, அநத ் ் ் ் ் ் ் இ� ஒ� ெதயவகீ கடடைள. வி�யறகாைலயில பால ஊறற� ் ் ் ் ப�றற�ல எனைன பாைல ் வநதான. ் ் ் ் நான த�ன�ம ப�ற�க் � ் ் ஊறற �ற�ய�. ் ் ் பால ஊறற�னால என நாட� ் ் ் மக் க�க் � நலல� ் நடக் �ம. நான சரியாகேவ ் ச�நத�த் ேதன... இநத ஒ� நாள! ் ் ் ் ஓ! எனன�.. இநத ் ் ் இடத் த�ல இநத ் ் ் ப�ற�க் �ள தஙக ் கடவ��க் � உகநத ம�கச் ் ச�ைலயா...!!! ச�றநத ேகாயிைல ் கட�ேவன. ் ் இ�ேவ உலக�ன ம�கச் ெச�ைமயான த��மைல ேகாயில�ன கைத. ் ் A TO Z INDIA ● AUGUST 2021 ● PAGE 15
Forgotten places: Saptasajya village in Dhenkanal district, Odisha ✍ Chandra Saptasajya is a village in Dhenkanal district, a story, that, God Rama during his exile or Odisha, India. vanvasa had spent seven days in this spot. This place finds its mention in many legends. Another folklore goes that the Pandavas during According to folklore, it derives the name from their 12 years of exile and one year of Agyata the surrounding seven hills. There is a different Vasa had chosen these mountains for shelter. folklore that the Saptarishi had their ashramas in this place thereby giving the place its name as the Seven Beds or Seven Homes. There is also A TO Z INDIA ● AUGUST 2021 ● PAGE 16
South-Indian temples: Sreekallely Oorali Appooppa ✍ Chandra Sreekallely Oorali Appooppan in Kerala, India. The major ritual performed in this temple is the It's an ancient temple located at Kallelithottam Karkkidaka Vavu ceremony, a Hindu ritual in Konni, Pathanamthitta district of Kerala. observed in memory of the departed souls of ancestors. During the day, special offerings in The deity here has long been worshipped as the the form of tender coconuts and betel leaves supreme power of nature and the lord of are offered to the presiding deity of this temple. around hundred and one Mala Daivangal Anayoottu (feeding of elephants), (Mountain Gods). The temple is also noted for Vanarayoottu (feeding of monkeys) and its festival which falls during the Monsoon Meenoottu (feeding of fish) are other rituals season of Kerala. performed here. A TO Z INDIA ● AUGUST 2021 ● PAGE 17
Ancient Temples: Kanaka Durga Temple, Andhra Pradesh ✒ Adithyan Kanaka Durga Temple, AP Kanaka Durga Temple is a famous hindu Temple of Goddess Durga located in Vijayawada, Andhra Pradesh. The temple is located on the Indrakeeladri hill, on the banks of Krishna River. Kaalika puraana, Durgaa sapthashati and other vedic literature have mentioned about Goddess Kanaka Durga on the Indrakeelaadri and have described the deity as Swayambhu, (self-manifested) in Triteeya kalpa. According to a legend, the now verdant Vijayawada was once a rocky region strewn with hills that obstructed the flow of River Krishna. The land was thus rendered unfit for habitation or cultivation. Invocation to Lord Shiva for His intervention directed the hills to make way for the river. And the river started flowing unimpeded with all its might, through the tunnels or "Bejjam" bored into the hills by Lord Shiva. That is how the place got its name Bezawada.One of the many mythologies associated with this place is that Arjuna prayed to Lord Shiva on top of Indrakeela hill to win His blessings and the city derived its name "Vijayawada" after this victory. Another popular legend is about the triumph of goddess Kanakadurga over the demon King Mahishasura. It is said that the growing menace of demons became unbearable for the natives. Sage Indrakila practiced severe penance, and when the goddess appeared the sage pleaded Her to reside on his head and keep vigil on the wicked demons. As per his wishes of killing the demons, Goddess Durga made Indrakila Her permanent abode. Later, She also slayed the demon king Mahishasura freeing the people of Vijayawada from evil. At the Kanakadurga temple, the enchanting 4-foot-high (1.2 m) icon of the deity is bedecked in glittering ornaments and bright flowers. Her icon here depicts Her eight-armed form - each holding a powerful weapon- in a standing posture over the demon Mahishashura and piercing him with Her trident. The goddess is the epitome of beauty.Adjacent to the Kanakadurga temple is the shrine of Malleswara Swamy on the Indrakeeladri. By ascending the steps on the hill, one comes across little images of different deities, prominent among them are Kanaka Durga, Malleswara and Krishna (River). A TO Z INDIA ● AUGUST 2021 ● PAGE 18
Question & Answer Corner: Do Buddhists believe in God? ✒ Srinivasan Q: Do Buddhists believe in a God? The second reason the Buddha did not A: No, we do not. There are several believe in a God is because there does reasons for this. The Buddha, like not seem to be any evidence to support modern sociologists and psychologists, this idea. There are numerous religions, believed that religious ideas and all claiming that they alone have God's especially the God idea have their words preserved in their holy book, origins in fear. that they alone understand God's nature, that their God exists The Buddha says: "Gripped and that the gods of other by fear people go to religions do not. sacred mountains, sacred groves, sacred trees and shrines." The third reason -Dp. 188 the Buddha did not believe in a God is that the The Buddha belief is not taught us to try necessary. Some to understand our claim that the fears, to lessen our belief in a God is desires and to calmly necessary in order and courageously to explain the origin accept the things we of the universe. cannot change. He replace d fear, not with irrational belief but with rational understanding. But this is not so. Science has very convincingly explained how the universe came into being without having to introduce the God-idea. Some claim that belief in God is necessary to have a happy, meaningful life. Again we can see that this is not so. There are millions of atheists and free-thinkers, not to mention many Buddhists, who live useful, happy and meaningful lives without belief in a God. Some claim that belief in God's power is necessary because humans, being weak, do not have the strength to help themselves. Once again, the evidence indicates the opposite. Based on his own experience, the Buddha saw that each human being had the capacity to purify the mind, develop infinite love and compassion and perfect understanding. He shifted attention from the heavens to the heart and encouraged us to find solutions to our problems through self- understanding. A TO Z INDIA ● AUGUST 2021 ● PAGE 19
Incredible India: Images of India through Paintwork ✍ Chandra A TO Z INDIA ● AUGUST 2021 ● PAGE 20
Incredible India: Images of India through Paintwork ✍ Chandra A TO Z INDIA ● AUGUST 2021 ● PAGE 21
ச�� கைத: ் ேசாமேபற� சேகாதரர்கள - ரா�, ேசா� ் ் ✒ சஙகர் ் ் ் ஓ� அழக�ய க�ராமம. பலராம என�ம �த�யவ�க் � ரா�, ேசா� ் எனற இ� மகனகள. ் ் ் ் ் ் ் ் இ�வ�ம எநத ேவைலய�ம ெசயயாமல சாபபி�வ�ம, உறங�வ�மாக ் ் ் ் ேசாமேபற�யாக த�ரிநதார்கள. ் ் ் ் ் ் ் எைத பறற�ய�ம கவைலபபடாத ரா�வ�ம, ேசா�வ�ம; தநைத பலராம ் ் ் ் ் ் ் ் உடல நலம�லலாமல இ�நதேபா�ம அவைரய�ம கவனிக் காமல ் ் வாழநதனர். ் ் ் ் ் ் ஒ� நாள ரா�வ�ம, ேசா�வ�ம தநைத பலராம ஏேதா ����பபைதக் கண� அ�க�ல ெசனறனர். ் ் ் ் ் ் ் ் பலராம அஙேக, அஙேக.... என� ைகநீட� ஏேதா ெசாலலவநதார். ் ் ் ் ் ் ் ் ் ் ஆனால ம�கவ�ம பலவனீ மாக இ�நததால அவரால ேபச ��யவிலைல. தநைதயின ம�க அ�க�ல வந�ம ் ் ் ் ் ் ் அவர்களால அவர் எனன ெசாலல வ�க�றார் எனபைத ப�ரிந�ெகாளள ��யவிலைல. ் ் ் ் ் ரா�, ேசா�விடம அவர் எைதேயா �ட�க் காட� ேப�க�றார். உனக் � ் ் ் ் ப�ரிக�றதா? எனறான. உடேன ேசா� இலைலேய! ஆனால ஏேதா ஒ� ் ் ் ் விஷயம அங� உளள�. ் ் ் உடேன ரா�வ�ம அங� ஏேதா ப�ைதயைல மைறத் � ைவத் த��க் க�றார் ் ் ் ் ் ் நம தநைத. அைத நமம�டம ெசாலல ந�ைணக் க�றார். ஆனால பாவம ் ் ் ் அவரால ேபச ��யவிலைல எனறான. ேசா�வ�ம அைத ் ் ஆேமாத�த் தான. ் ் ் ் ் ரா�வ�ம, ேசா�வ�ம பலராம காட�ய இடத் ைத ேதாணட ் ் ்தனர். ஆரமபித A TO Z INDIA ● AUGUST 2021 ● PAGE 22
ச�� கைத: ் ேசாமேபற� சேகாதரர்கள - ரா�, ேசா� ் ் ✒ சஙகர் ் ் ் ் ் ஆனால ஒன�ம க�ைடக்கவிலைல. உடேன ரா�, ேசா�விடம நம ் ் ் தநைத ஏேதா ெசாலல ந�ைனக் க�றார். சரி நாம ம�த் �வைர ் ் அைழத் �வரலாம எனறான. ் ் ் ் பலராைம பரிேசாத�த் த ம�த் �வர் உஙகள தநைத ம�கவ�ம ் ் பலவனீ மாக இ�க் க�றார். 6 நாடக�க் � இநத ம�நைத ் ் ் ் ெகா�ஙகள எனறார். ் ் ் ் ் ரா� ம�த் �வரிடம எபேபா� அவரால நனறாக ேபச ��ய�ம எனக் ் ் ் ேகடடான. உடேன ம�த் �வர் நீஙகள அவைர நனறாக கவனித் �க் ் ் ் ் ் ் ் ெகாண�ர்கள எனறால ஒ� வாரத் த�ல சரியாக�வி�வார் எனறார். ் ் ் ் ் ் ் ் ரா�வ�ம, ேசா�வ�ம ேசாமேபற�யாகத் த�ரியாமல தநைதைய ம�கவ�ம ் ் பத் த�ரமாக பார்த் �க் ெகாணடார்கள. ் ் ் ் ் ் ் ேவளா ேவைளக்� ம�ந�ம, சத் தான உணவ�ம ெகா�த் ததால பலராம உடல நன� ேதற�ய�. பலராம ் ் ் ் ் ் ரா�வ�ம, ேசா�வ�ம தனைன நன� கவனித் �க் ெகாணடதால சநேதாஷபபடடார். ் ் ் ் ் ் ் ் ் ் ் ஒேர வாரத் த�ல உடல ந�ைல ேதற�யதால பலராம நனறாக ேபச�னார். ரா�வ�ம, ேசா�வ�ம ஓ� நாள ் ் ் ் ் ் ் தநைதயிடம ப�ைதயல எஙேக அபபா? எனறனர். ப�ைதயலா! எனன ப�ைதயல? என� ேகடடார் பலராம. ் ் ் ் ் ் ் ் நீ ஙகள ஒ� நாள எஙகைள அைழத் � ைக நீட� ஏேதா ெசாலல ் ் ் ீ ் ் வநதர்கேள எனறனர் ரா�வ�ம ேசா�வ�ம. ் ் ் ் ் ஓ! அன� நான ப�ைதயைல �ட�க் காடடவிலைல. நம ப�மா� பச�யால ் ் ் ் ் ் ் தவிக் க�ற� என� உஙகளிடம ெசாலலவநேதன எனறார். ் ் ் ் ் ் ் ் ் ரா�வ�ம, ேசா�வ�ம ஏமாறறம அைடநதனர். ேசாமேபற�யாய இ�நத ் ் ் ் ் ் ் ரா�வ�ம, ேசா�வ�ம த��நத� மக�ழச்ச�யாய வாழநதார்கள. ் ் ் ் A TO Z INDIA ● AUGUST 2021 ● PAGE 23
Story of Adult Suffrage in India ✒ Salil Saroj e.mail id: [email protected] It is not known to many that Republican forms of government existed in many parts of ancient India and there are numerous examples in Buddhist literature. As far back as 4th century B.C., there was a republican federation known as the Kshudrak- Malla Sangha, which offered strong resistance to Alexander the Great. The Greeks have left descriptions of many other republican states in India, some of which were described by them as pure democracies while others were said to be “aristocratic republics”. A vote was known as “chhanda” which literally means a “wish”. This expression was used to convey the idea that by voting a member, the individual was expressing his free will and choice. There are also evidence of methods of collection of votes of citizens who could not be present at the meeting of the assembly. For purposes of voting in the assembly, there used to be multi-coloured tickets, called “shalakas” (pins). These were distributed to members when a division was called and were collected by a special officer of the assembly, known as “shalakas grahak” (collector of pins). This officer was deployed by the assembly in unison. It was his job to take the vote which could be either secret or open. In the context of history, therefore, the establishment by the constitution of the democratic and parliamentary form of government in the country on the basis of adult franchise was like the rejoining of a historic thread that had been snapped by alien rule. Franchise on a liberal scale had been common in various parts of ancient India, and by providing for universal adult suffrage, the country boldly achieved the consummation of its electoral aspirations on a national basis. The election held in British India on a restricted franchise merely whetted the country’s desire for full and universal adult suffrage. Restrictions imposed on the right of franchise on the ground of qualifications based on property, payment of taxes, etc., were considered as arbitrary, unnatural and retrograde. As far back as 1928, the Nehru Committee, appointed by All Parties Conference to determine the principles of a Constitution A TO Z INDIA ● AUGUST 2021 ● PAGE 24
Story of Adult Suffrage in India ✒ Salil Saroj e.mail id: [email protected] for India, recommended the adoption of adult suffrage, after a careful consideration of the various arguments for and against the same. Undoubtedly, there were formidable difficulties and the Constituent assembly of India had to face when it came to draft the country’s constitution. In the true spirit of democracy, the Constituent assembly unhesitatingly adopted the principle of adult suffrage with full knowledge of the difficulties involved. This was indeed an act of faith- faith in the common man of India and his practical common sense. This decision launched a great and fateful experiment unique in the world in its stupendousness and complexities. The carrying out of this unprecedented experiment attracted world-wide attention and journalists, politicians and other observers came from numerous foreign countries to study its working first hand. The governments of Nepal and Indonesia sent officials for intensive study of the elections from the administrative and legal angles as these countries were also committed to setting up of democratic form of government on adult franchise and had problems similar to those of India. Experience suggests that literary education, however desirable, is not an essential condition for the successful working of adult suffrage. It is essential, however, that in order for adult suffrage to work fairly and smoothly, two other conditions must be taken into account- the conduct of election must be strictly non-partisan and the executive government must sincerely desire free and fair elections and actively work for the same with rightful intention. A TO Z INDIA ● AUGUST 2021 ● PAGE 25
Hinduism: ✍ Annapurna Goddess is associated with food and nourishment D In Hinduism you have a deity associated with every aspect of life. One such deity is goddess Annapurna w associate with food and nourishment. She is incarnation of goddess Parvati and wife of lord Shiva. In a Sanskrit Ánna’ means food and ‘Purna’ means complete or full. Thus Annapurna is one who makes our life r contented and provides us with the most important thing of our very existence that is food. According to a Hindu belief the store of Annapurna is never empty. k Agamas describe iconography of Annapurna as a youthful goddess having red complexion, round smiling face like full moon, high breasts and; either two or four arms. Primarily her left hand holds a vessel full of delicious porridge and right hand a golden spoon studded with jewels which she uses to serve her devotes. She is seated in Árdhapadmasana’or half lotus pose with her right leg on top of left on a ‘Padmapitha’ that is a lotus pedestal. A TO Z INDIA ● AUGUST 2021 ● PAGE 26
் ஆனமீகம: ் அமர்நீத� நாயனாைர வாட� வைதத் த ஈசன ் ் ✍ இநத�ரா �வத் ஸா: ் ் ் ேசாழவள நாட�ல உளள பைழயாைற எனற ப�த�ையச் ேசர்நதவர், அமர்நீத� நாயனார். வணிக �லத் த�ல ் ் ் ் ் ் பிறநத இவர், ச�றநத ச�வபக் தராக த�கழநதார். இவர் பட�, ப�த் த� ஆைட, ெபான, நவரத் த�னஙகள ் ் ் ் ் ் ் ் ் ேபானறைவ, எநத ப�த�யில ச�றபபாக இ�க் �ேமா, அஙேகேய ெசன� ெகாள�தல ெசய� வந� அைத ் ் ் ் ் ் ் ் ் ் ் ் ் ந�யாயமான விைலக் � விற� ெதாழ�ல ெசய� வநதார். அத�ல க�ைடக் �ம ெசலவத் ைதக் ெகாண� ் ் ் ் ் ் ச�வெப�மா�க் �ம, அவர� அ�யவர்க�க் �ம ெதாணடாறற�வநதார். ் ் ் ்் ச�வைன �தனைம ெதயவமாக ஏறற அ�யார்க�க் �, அைரஞா�க் � கேழ கட�ம கழாைட மற�ம ் ் ீ ் ீ ் ் ் ் ் ேகாவணத்ைத வழஙக� வநதார். ச�வன�யா�க் � ெசயய�ம ெதாண�, ச�வ�க் � ெசயய�ம ெதாண� என ் ் ் ் ் ் ் த�மஙகள ெசய� வநதார். அமர்நீத� நாயனார், த��நல��ர் தலத் த�ற�ச் ெசன� அங�ளள ஈசைன ் ் ் ் ் ் ் வழ�ப�வ� வழக் கம. எபேபா�ம ‘நமச�வாய’ எனற பஞ் சாடசர மநத�ரத் ைத உச்சரித் தப�ேய இ�பபார். ் ் ் ் ் ் ் ் ் ் த��நல��ர் த��த் தலத் த�ல த��விழா வநதால, அனனதானம வழங�வார். அ�யவர்க�க் � ஆைடகைள ் ் ் ் ் ் ் ் தானம ெசயவார். நாளைடவில த��நல��ரில மடம ஒனைற ந��வினார். இதறகாக தன�ைடய ் ் ் ் ் ��மபத் �டன, அஙேகேய ��ேயற�னார். ் ் ் ் ் அமாநீத� நாயனார், தன மீ�ம தன�ைடய அ�யார்கள மீ�ம ெகாண�ளள அனைப உலகற�யச் ெசயய ் ் ் ் ் ் ்் ் ் ் ் ேவண�ம என� எணணினார், ச�வெப�மான. அதனப� ச�வ அ�யார் ேபால ேவடம �ணட ச�வெப�மான, ் ் ் ் ் ் ் த��நல��ர் த��த் தலத் த�ற� வந�, அங� வச�த் � வநத அமர்நீத�நாயனாைர சநத�த் தார். ச�வன�யாைரக் ் ் ் ் ் ் ் ் கணட�ம, அவைர வணஙக� வரேவற� மக�ழநதார், அமர்நீத� நாயனார். ் ் ் ் அ�யவர் உ�வில வநத இைறவன, “அனபேன.. உன�ைடய வளளல தனைமைய அற�ந�தான, இங� ் ் ் ் ் ் ் ் ் வநேதன. உனைனப பார்த் � ஆைடகள வாஙக வநேதன” எனறார். ் ் ் ் ் ் ் ் ் ் ் ் அைதக் ேகட� மக�ழநத அமர்நீத� நாயனார், “�வாம�.. அ� என பாக் க�யம. �னபாக தாஙகள இங� ் ் ் ் ் ் ் ் ் அளிக் கபப�ம உணைவ சாபபிட� பச�யாற ேவண�ம” என� அ�யவைர ேவண�னார். ் ்் ் ் ் ் ் “சரி.. உணவ�ந�க�ேறன. அதற� �னபாக நான நீராட ேவண�ம. எனேவ ஆறறக் கைரக் �ச் ெசன� ் ் ் ் ் ் ் ் ் ் வ�க�ேறன. வானம ேமக�டடமாக காணபப�வதால, எனனிடம இ�க் �ம ேகாவணம நைனந� விட ் ் ் ் ் ் வாயபபி�க் க�ற�. எனேவ நான வ�ம வைர பத் த�ரமாக ைவத் � ெகா�பபாயாக” என� �ற� தன�ைடய ்் ் ் ் ் ் ் ் ் ைகத் த�யில ��ந� ைவத் த��நத இரண� ேகாவணத் த�ல ஒனைற அவிழத் �க் ெகா�த் தார். அமர்நீத� ் ் ் ் ் நாயனார் அைதப ெபற�க் ெகாணடார். ் A TO Z INDIA ● AUGUST 2021 ● PAGE 27
் ஆனமீகம: ் அமர்நீத� நாயனாைர வாட� வைதத் த ஈசன ் ் ✍ இநத�ரா �வத் ஸா: ் ் ் அ�யவர் ெகா�த் த ேகாவணத் ைத, தனிெயா� இடத் த�ல அமர்நீத� நாயனார் ைவத் த��நதார். காவிரியில ் ் ் ் நீ ரா� விட� த��மபிய இைறவன, அமர்நீத� நாயனாரின த��மடம ேநாக் க� வநதாா. அபேபா� அவர் ் ் ் ் ் ் ் ் ் ��வ�மாக மைழயில நைனநத�ேபால காணபபடடார். அவர� உைடக�ம, ைகத்த�யில ��ந� ் ் ் ் ் ் ் ைவத் த��நத மறெறா� ேகாவண�ம �ட, நீரில நைனந� ேபாயி�நத�. ் ் ் ் ் ் அவர் அமர்நீத� நாயனாரிடம, “என உைடகள நைனந�விடடன. உனனிடம இ�க் �ம என�ைடய ் ் ் ் ் ் ் ேகாவணத்ைத எ�த்�வா” என� கடடைளயிடடார். த��மடத் த�ல ைவத் த��நத ேகாவணத் ைத எ�க் கச் ் ் ் ் ் ் ் ் ெசனற அமர்நீத� நாயனார், அைதக் காணா� த�ைகத் தார். அஙக��நத பலரிடம ேகட�ம, அ� பறற� ் ் ் ் ் ் ் ் எவ�க் �ம ெதரியவிலைல. அ�யவர் ஈரத் �டன ந�றக�றாேர என� ந�ைனத் தவர், தனனிடம இ�நதத�ல ் ் ் ் ் ் ச�றநத ேகாவணத் ைத எ�த் �க் ெகாண� ேபாய அ�யவரிடம நீட�னார். ் ் ் ் ் “�வாம�.. தாஙகள ெகா�த் த ேகாவணத் ைத தனிெயா� இடத் த�ல ைவத் த��நேதன. அ� எபப�ேயா ் ் ் ் ் ்் ் ் ் காணாமல ேபாயவிடட�. எனைன மனனிக்க ேவண�ம. ேவ� ஒ� நலல ேகாவணம ெகாண�வநத��க் ் ் ் ் ் ் ் ் க�ேறன. தஙகள உைடைய கைளந� விட�, இைத அணிந� ெகாள�ஙகள” என� ேவண�னார், அமர்நீத� ் ் ் ் ் ் ் ் நாயனார். ் ் ் க�ம ேகாபம ெகாணடார், அ�யார். “நான ைவத் த��நத உயர்நத ேகாவணத் ைத ெதாைலத் � விடடாயா? ் ் ் ் ் ் அலல� த���க் ெகாணடாயா?” என� ேகடடார். அைதக் ேகட� பதற�ய அமர்நீத� நாயனார், “�வாம�.. நான ் ் ் ் ் ் ் ் ் த��டவிலைல. உஙகள ேகாவணம காணாமலதான ேபாயவிடட�. அதற� பத�லாக ேவ� ஒ� உயர்நத ் ் ் ் ் ் ் ேகாவணத்ைதத் த�க�ேறன. இலைல எனறால ெபான, ெபா�ள, நவமணிகைளத் த�க�ேறன” எனறார். ் ் ் ் ் ் ் ் ் “நீ த�ம ெபான, ெபா�ைள ைவத் � நான எனன ெசயவ�. எனனிடம இ�நத ேகாவணம மத�பப� ம��நத�. ் ் ் ் ் ் ் ் ் ் ் ் தறேபா� எனனிடம ஈரமாக உளள இநத ேகாவணத் ைத தராச�ன ஒ� தட�ல ைவக் க�ேறன. அதற� ் ் ் ் ் ் ் ் ் ந�கரான எநத ஒ� ெபா�ைள ேவண�மானா�ம நீ தரலாம” எனறார், அ�யவர். ் ் ் ் ் ந�மமத� ெப��ச்� விடட அமர்நீத� நாயனார், தராச�ன ஒ� பக் கத் த�ல அ�யவரின ேகாவணத் ைதய�ம, ் ் ் ் ் ் ் ் மறெறா� பக் கத் த�ல தனனிடம இ�நத உயர்தர ேகாவணத் ைதய�ம ைவத் தார். ஆனால தரா� ் ் ் ் ் ேநராகவிலைல. பல ஆைடகைள ைவத் தார். இபேபா�ம தரா� ேநராகவிலைல. ெபான, நவமணிகள ் ் ் ் ் ் ெகாண� வந� �வித் தார். தரா� �ள அைசயக் �ட இலைல. இ�த�யில தன�ைடய மைனவி, ் ் ் ் ் ் ் ் ் பிளைளக�டன, தா�ம தரா� தட�ல ஏற� ந�ன�, “நான ச�வெதாண�ல எநத ஒ� பிைழய�ம ெசயயாமல ் ் ் ் ் ் ் ் ் ் ் இ�நத� உணைமயானால, தரா� ேநராகட�ம” என� ஈசைன ேவண�னார். ம� ெநா�ேய தரா� �ள ் ் ் ் ேநரான�. ் ் அபேபா� அ�யவர் மைறந�, அஙேக இடப வாகனத்த�ல ச�வெப�மான காடச�யளித் தார். அவர் �னபாக ் ் ் ் ் ்் ் ் அமர்நீத� நாயனார், தன�ைடய ��மபம சக�தமாக வி�ந� வணஙக�னார். ஈசன அவர்கைள ஆடெகாண� ் ் ் ் ் ச�வேலாகம அைழத் �ச் ெசனறார். ் A TO Z INDIA ● AUGUST 2021 ● PAGE 28
் நம ச�நதைனக் �: ் ் ் ் ் வாழக் ைகயில நாம சநத�க் �ம…. ் ீ ெபரிய பிரச்சைனக�க் கான ச�ற�ய தர்வ�….!!!!! ✍ சநத�ரா ் ் ் ் ் ீ "வாழக் ைகயில நாம சநத�க் �ம…. ெபரிய பிரச்சைனக�க் கான ச�ற�ய தர்வ�….!!!!!*" ் ் ் ் ் ் ் ் ச�வன ேகாவிலகளில ெப�மபா�ம விலவ மரஙகேள தல வி�டசமாக இ�க் �ம. ் ் ் ் ் ் ் ் ் ஒ� ச�ல ஆலயஙகளில வனனி மர�ம இ�க் �ம. ச�வாலயஙக�க் � ெசல�மேபா� ் ் ் ் ் ் அங� இ�க் �ம வனனி மரம, விலவ மரத் ைத 21 �ைற வலம வந� வழ�பா� ் ் ் ் ் ீ ் ் ெசயதால நம�ைடய பிரச்ச�ைனகள அைனத்�ம த�ம. நவக் க�ரகத் த�ல ் ் ் ் ் ் ் ் இ�க் �ம �க் ர�க் �, ெவளளிக் க�ழைமகளில அகல விளக் க�ல கறகண� ் ் ீ ் ் ் ேபாட�, அத�ல ெநய தபம ஏறற� வழ�பட� வநதால, கணவன- மைனவி ் ் ் ் ் ் இைடேயயான க�த்� ேவ�பா�கள மைறய�ம. ் ் ் ச�வெப�மானின 64 வ�வ �ர்த் தஙகளில ஒ�வராக இ�பபவர் ைபரவர். இவர� ் ் ் ் ீ் ் ் சனனித�யில ெதாடர்ந� 8 ெசவவாயக் க�ழைமகளில ெநய தபம ஏறற� சகஸர நாம ் ் ் ் ் ் ் ் அர்ச் சைன ெசயதால, கடன ெதாலைலகள அக�ம. ் ் ் நனற�. ் A TO Z INDIA ● AUGUST 2021 ● PAGE 29
Owned, Published & Printed by INDIRA SRIVATSA, Printed at SRI AATHI LAKSHMI GRAPHICS, 14/33, Sivan Koil Cross Street, Kodambakkam, Chennai - 600024 & Published from E 002, Premier Grihalakshmi Apartments, Elango Nagar South, Virugambakkam, Chennai - 600092. EDITOR: INDIRA SRIVATSA A TO Z INDIA ● AUGUST 2021 ● PAGE 30
் -> உஙக�ைடய பைடபப�கைள ் ் அDžபபேவணǍய ் ் ம�னனஞ் சல �கவரி: ் [email protected] A TO Z INDIA ● AUGUST 2021 ● PAGE 31
A TO Z INDIA, ENGLISH & TAMIL MONTHLY MAGAZINE, PUBLISHED ON THE FIRST WEEK OF EVERY MONTH, REG. WITH REGISTRAR OF NEWSPAPERS FOR INDIA UNDER NUMBER TNBIL/2017/75531 R. DIS NO. 757/2017 ROC NUMBER L-105291/2021 Varanasi cityscape from Ganges. A TO Z INDIA ● AUGUST 2021 ● PAGE 32