Ramana Dakshina

 Ramana Dakshina

There are certain names of places which take a place in memory and Ramana is just one such.

Why was it so named and what did it mean? 

I am truly thankful to the researchers and historians who have through their immense work, penned down the importance of these structures.

I was fortunate to witness a pooja at the Ramana Ganpati premises and I dedicate this post to the Ramana.

The Etymology of Ramana is R'ama' Meaning happiness or a state of happiness. So Ramana would mean a state of happiness.

The Etymology of Dakshina typically refers to an offering or gift to a guru or priest. The word comes from the Sanskrit word ' Da' meaning an offering or giving. 'kshi' is to abide or dwell in and 'na' meaning knowledge. Dakshina is considered a duty, or dharma and is part of the universe's cycle of giving and receiving.

Dakshina is also a Hindu Goddess who personifies the concept of giving. In some traditions she is an avatar/embodiment of Laksmi, blessing those who are charitable. (as given in Yogapedia Dictionary - Lineage - Guru - Dakshina).

       At the foothills of Parvati towards the south, was a fortified empty area, (fortification does not exist now), which is known as Ramana. From 1750 to 1818, this was the center for giving Dakshina to scholars and pundits from all over India. Vedic scholars, Vaids, Mendicants, Teachers from all over the country had immense respect and reverence for the Ramana. It was a matter of pride and honour to receive Dakshina from here.

        The custom of Dakshina began with Chhatrapati Shivaji Maharaj. During his time the kotishivlingarchana was performed. One crore shivling were assembled from the sand of rivers. After worship they would be immersed in the rivers. Shivaji Maharaj would then honour the Scholars with Dakshina. This continued in the time of Chahatrapati Sambhaji and Shahu Maharaj.

      Shahu Maharaj used the proceeds from his personal property at Talegaon for the purpose of the distribution of Dakshina. The arrangement of the distribution was initially looked after by Dabhade since 1718. Trymbak Dabhade was killed in battle in 1731 and since then Bajirao 1, took over the distribution of Dakshina at Pune. Initially the Ramana was located where the Ramanbaug school stands today. Then it was moved to its present location. This custom continued from 1731 to 1818.

      There is a Ganesh temple in the fortified area of Ramana. The idol is 'Chaturbhuja' (having four arms), trunk curves towards the left. Ganpati is seated with his right leg bent and toes touching the ground, while the left is folded.

Captain Moore who was stationed at Pune in 1797 writes, " The custom of giving donations / offerings during the Chaturmaas was ingrained in the people. Non Brahmins were not allowed in the Ramana. We were allowed inside after a lot of pleading with the establishment. There were approximately 20,000 Brahmins who had gathered. The Four walls of the Ramana had Four gates. Eminent scholars were posted at the gates. Often the Peshwa himself, Nana Phadnis, Amrutraosaheb, the Peshwas brother, Chief justice Ayyashastri etc. were at the gates conducting the examination".

Examination of the Brahmins would be conducted at the gate itself. It would take two to three days for a Brahmin to get his turn to give the exam. Each Brahmin was given pulses, rice, salt and an anna for expenses. Oil, ghee, wood and vegetables could be bought from this. Each cooked his own  meal.

The main reason for giving Dakshina was to encourage the study of the Vedas and other fields of knowledge. The Brahmins who received Dakshina were divided into 3 cadres.

1. 1st cadre were the most scholarly Mahapundits.

2. 2nd cadre were the pundits who performed the yajna.

3. 3rd cadre were the ordinary Brahmins who performed duties on a day to day basis.

The result was declared instantly and dakshina given was in the range of Rs. 3 to Rs. 10.

The most knowledgeable Mahapundits and scholars were invited with great respect to Shaniwarwada. Here they were honoured with Dakshina in the range of Rs. 100 to Rs. 300, along with attire.

Dakshina was offered to women too. In 1777-1778, it is documented that a sum of Rs. 3578 was given to 14315 women scholars. Each was given a 4 anna dakshina, although the amount was minuscule. Similarly if a Brahmin was unwell, his dakshina was reached to his home.

A lot of expenses were also incurred on food, oil, ghee , vegetables, coconut, betel leaves, clothes,etc. (Parvati Mandir Itihas. Prof. V.K.Nulkar).

A tradition followed by the communities in India is the circumambulation of the area or person considered to be holy or spiritual. The fortified area of Ramana was one such place. The Peshwa with his entourage and councilors would circumambulate Ramana on horseback. 

There are letters from the Peshwe Rojnishi or diaries which tell us about the elaborate arrangements for the smooth flow of the three days at Ramana.

1. Peshwe Rojnishi. Volume 8. Letter 1034. 1777-1779

Total expenses of Dakshina Rs. 64,567/-. Palkhis' from were collected from all the well to do for the transport of eminent scholars.

2. Peshwe Rojnishi. Volume 8. Letter 1035. 1785 - 1786.

The Pant pratinidhi, Sachiv, and the administrators of the forts of Purandar, Singhagad and Rajmachi were ordered to send their workforce to Pune. 950 workers.

3. Peshwe Rojnishi. Volume 8. Letter 1039. 1790 - 1791

A workforce of 1800 ordered to be at Pune and Rtteramana from the Sachiv, Pratinidhi and administrators of the forts of Vandan, Purandar, Chakan etc.

5. Peshwe Rojnishi. Volume 5. Letter 224. 1796 - 1797.

The presenting of Dakshina at Ramana commenced on Shravan Shudha Saptami in the afternoon and ended the next evening. Dakshina was presented at all 4 gates of the Ramana. 36,612 Brahmins were the beneficiaries and Dakshina amount was Rs. 1,10,143 was incurred. At the same Dakshina worth Rs.1,05,847/- was presented to the Mahapundits at Shaniwarwada. Other than this Ulfa (that is uncooked cereals and rice, pulses, khichdi etc.), remuneration for the Protege's etc., amounted t. Rs. 2,64,642/-

It is easy to visualize the importance and enormous reverence of the Dakshina at Ramana during Shravanmaas.

The description in itself is enthralling. Today the Devdeveshwar Sansthan has renovated the Ramana Ganpati temple and although we will never see the old glory, The Ramana will once again be on the itinerary as a must visit place.

Credits: Peshwekaleen Samaj ani Prashasan:  G.B.Deglurkar

             Peshwe Gharanyacha Itihas Volume 2: Pramod Oak

                                                                         

The Dispatch

                                                                        

Breaking News, Aaj ki taaza Khabar, Seen Exclusively on our channel etc. 

                                             

These are the headlines which we are used to today. This is the 21^st century. Here

 news travels with the speed of light, as and how an event is unfolding, anywhere in

 the world. Before this media onslaught were the radio announcements and the

 print media, which is still popular. Most of us are well informed about how we

 received news and letters personal and professional in the last century. But how

 was it in the centuries before? How did messages reach from one end to the other?

 What was the means by which they were sent? Who were these messengers and

 what were they known as in the past? These and many similar questions arose in

 my mind when I looked at an old letter of the 17^th century. My readings took me

 back to the times of Indian Mythology. This is an attempt to walk through the

 various stages of the development of the Dispatch.

There has always been a need for communication, a desire to share events and

 deeds with fellow associates. If we look at Indian Mythology, we find many

 references of emissaries taking and bringing back news and messages. The Epics

 Ramayan and Mahabharat are dotted with stories relating to these emissaries. Let

 us look at a few examples.

                                      

                                                

1. Jatayu awaits Ram in an injured condition to give him the news of Sita being

 abducted.

2. Hanuman being sent as emissary to convey messages to Lanka.

3. The swan as messenger from Prince Nal to Damayanti.

4. Sanjay relating the exact unfolding of the war between Kaurav and Pandav in the

 Mahabharata.

5.  Chanakya Arthashastra mentions Doots, for messages/collection of revenue and

 doubling up as spies.

6.In the Atharvaveda message carriers were known as Palagala.

7. Pigeons were then and are even now used as carriers in remote areas.

8. Camels were used in Rajasthan and arid areas of Orissa, Jajanagar, etc. by

 Emperor Ashoka in 4^th Cent. BC.

9. Horses were used as carriers for military purposes.

10. The earliest reference is during the reign of Chandra Gupta Maurya (322 – 298

 BC), of message delivery, gathering of intelligence, revenue collection, etc, by Doots

 (emissaries) and pigeons.

10^th century BC onwards the dispatching of posts can be divided roughly into 4 periods.

1. Pre Mughal.

2. Mughal

3. Maratha

4. British

1. Pre Mughal 1030 CE onwards

Each Ruler had his own postal system.

a) Mahmud of Ghazni:

Names of messengers were according to their post.

Sarran – Intelligence gathering.

Khail Sarran – Horse Couriers for urgent directives.

Askudars – Mounted courier service.

Sahib – I – Barid – Postal head for each province.

b) Mohammad Ghori:

Jamaza – Camel riding couriers.

c) Qutub ud din Aibak:

Dak Chowki’s – Expansion of Postal service.

d) Gengizkhan and the Mongol invasion:

Yam – messengers who worked as a relay team.

Horse Post House – these were established every 25 miles. They acted as

 intermediary posts which were also used as sleeping quarters for Imperial foot

 soldiers. They were furnished with bells on their girdle and were essentially relay

 runners.

e) Allauddin Khilji:

Improved courier system. The postal routes had rest houses or Sarais, markets,

 wells and mosques. Guides along the way provided directions for speedy deliveries.

 Ibn Batuta, the explorer and scholar, mentions the postal system as Barid. There

 were 2 types of Barid.

Barid-I-Khail was the House post

Barid-I-Rajalah was the Foot post

Dhawah were Postal stations

f) Sikand Lodhi:

Dak Chowki’s, runners and horse post continued in his reign.

2) Mughal period

This period is known as the turning point of Postal Systems, making it a Unified

 Communication System. Evolution of the system can be credited to Sher Shah Suri.

 Primary in this was the laying of roads and administrative reforms. The beginning

 of colonial post lay in the Mughal postal system. The colonial rule brought the

 country under one postal structure.

a) Sher Shah Suri:

The Suri Dynasty came from Pashtun and cannot be come under the Mughal period.

 However, it was a boon for the postal industry. In this period, was laid the

 foundation of a Mounted horse post, which also extended to the traders. It is the

 first known record of the postal system for trade and business purpose. This was

 between 1540-1545.

b) Babur:

His contribution was to construct:

Char Dwari’s – watch Towers

Dargah-i-Dak Chowki – for intelligence and posts.

A post runners journey began with a written permission signed by the Darogah-I-

Dak Chowki, which made it mandatory for the Darogah and Farydar to provide a

 safe journey. The permits were signed by Sawanih-Navis. All of them were on the

 payroll of the state.

c) Humayun:

The same postal process continued in Humayun’s period.

d) Akbar:

He revamped the Mansubdari system.

The Chief Darogah or Postmaster served the dual needs of espionage and

 administration.

Nazir took charge at the pargana level.

Ferishta another scholar has noted that there were 4000 mail runners on

 permanent pay. They were exceptional, even travelling 700 kos in 10 days,

 communicating urgent messages.

Harkara was of the lowest rank in postal administration. He not only carried mail

 but also gave reports to the governor of the province. The letters were carried in a

 gilded box on the head.

Important mail that was carried was:

·        Farmans, (Royal Orders)

·        Shuqque, (Emperors letters to a specific person)

·        Nishan, (Letter from a Prince or a Royal person)

·        Mas-Ul-Hukum, (a letter by a minister with orders from the Emperor)

·        Sanad, (Letter of appointment)

·        Parwanaah, (an order to a subordinate officer)

·        Dasstak, (short official permit).

e) Jahangir:

He speeded up the mail runner system by building more roads with speed of

 delivery at 80 kos in a day.

f) Shahjahan:

Continued the same system.

Raja Chuk Deo of Mysore from Southern India too had an efficient postal service in

 1672 which was improved upon by Haider Ali.

g) Aurangazeb:

Stricter rules were implemented. The postal runners were bound by structures. If a

 runner did not reach 2 miles in an hour, a penalty of cutting a quarter of his salary

 was imposed.

3) Marathas:

By and large a similar system of Postal services was followed.

 Sending and receiving mail was not a public endeavor.

Jasud - (Couriers / Messengers). They were employed to deliver official letters. The

 Sardars and Sahukars had their own Jasud. With their Masters mail, the Jasud

 would also take correspondence from the general public.

Harkare and Kashid - (Lackey, Poster). They were runners carrying mail. They were

 helped by the Patil and Kulkarni of the area. Mail was taken from Pune to far

 destinations like Calcutta, Srirangapattam, Arcot, Delhi, etc.

 The distances were vast. They had to cross rivers, mountains and jungles. Incase of

 ill health, or adversities. If a messenger was intercepted by enemies, the system was

 to send 2 messengers or couriers by different routes so that atleast one of them

 delivered. Just like Pune, each capital had their own Harkare, Jasud and Kashid.

Depending on the distance travelled between two destinations, the time of travelling

 was fixed. If the Harkara did not reach on time his wages were cut., but if he

 reached before the allotted time, he was given a bonus.

A letter sent from Pune to Delhi to a Balaji Mahadev in 1753-54, its was noted that

 “If the harkara delivers the letter on the 16^th day, he is to be given an equivalent of

 Rs. 50/-, 17^th day, Rs.40/-, 18^th day, Rs. 30/- and if he reached on the 19^th day,

 then he was not to be remunerated.”

The distance between Pune to Delhi is approximately 1470 Kms. So going by the

 distance and time to reach, the Harkara would have to travel 75 kms everyday on

 horseback. The messenger travelled on mud roads and in places there were no

 roads, crossing mountains, jungles, and rivers. There were no highways

, expressways, or motels. It was not always possible to find a village by nightfall. The

 man and his horse would often get tired.

These Harkare, Jasud and Horsemen were screened for their fitness. They had to be

 fast runners, expert horsemen with healthy bodies. It was a tough job but the

 incentive of a good pay and bonus at the end was worth the effort. They were also

 completely loyal to their Masters.

Major Browton has praised these Harkare, saying they are intelligent and sprightly.

Aside of delivering mail they would also gather information. There remuneration

 was equivalent to Rs.3/- a day. Such Jasud, Harkare and Kashid were in thousands

 all over the country.

The spread of fake or elusive news just as it is even now, was also spread on

 purpose. In the Maratha period, we find plans shared of the Maratha warriors

 going on a certain route. When the enemy was prepared to to ambush them, the

 Marathas reached their destination from another route.

In the later Peshwa period, Nana Phadnis reorganized the Postal Service, making it

 more efficient. His reporters were spread far and wide and he could receive news in

 a very short time. As relations between the Maratha Kingdom and the English,

 French and Portuguese grew, Nana Phadnis was able to get information from far

 off places like Calcutta, Pondichery, Mumbai, etc. He was well informed about the

 movements of the British and the French even outside of Hindustan. The news for

 example about General Bussey reaching Mauritius with an army and the Dutch and

 French being enemies of the British was known to him. He had an efficient spy

 system in every corner of Hindustan. These were mainly Telang Brahmins,

 Gosavi’s, Hermits, etc.

Under the British, the Postal System underwent complete modernization. The

 System as it stands today has over the years adapted to digitization, but by and

 large the foundation remains the same.

This article is an attempt to bring into the limelight, those sturdy men who inspite

 of adversities and dangers forged ahead delivering messages and information.

We would have been in the dark regarding our past if the letters, the scrolls, the

 information which was passed on by them had not been delivered.

                                                    

                                         

Reference: Dr. Babita Tyagi. International Journal of Education Science and 

                                               Research.

                   Dr. Anshu Tyagi, Assistant Dir, Research Mewar University.

                   Peshwekaleen Maharashtra by Vasudev Krushna Bhave.

Images:     Google Chrome Images.

The Peshwa's Ganesh Ghat at Varanasi

Ganesh and Raja Ghat Varanasi

Gently flows the Ganges, confident in her beauty,

Her waters reach the steps of the ghats,

Calling out to her devotees, 'Come wash your sins' 

Bathe in my waters, swim across to my opposite shore,

With my sister the Yamuna, we flow together,

I am in Yamuna and Yamuna is in me, 

We pass as one, in the sacred town of Varanasi.

There is a right time to write a particular post and what better time than today!! So on this day 29th of August 2017 ( भाद्रपद  शुक्लपक्ष  8, शके  1939), I pen my thoughts on the Ganesh and Raja ( Annapurna) Ghat at Varanasi.

In 1803, a treaty was signed between the East India Company and Amrutrao Peshwa, the son of Raghunathrao alias Raghobharari, to leave Pune forever. He made Varanasi or Kashi his home in 1805. 

Amrutrao wanted to build a Annachhatra (a place where students and travelling Brahmins could rest and were provided with meals), and build a Ganesh temple on the shores of the ganges. Many places were looked at, but finally a place near Agneshwar Ghat was chosen as the right site to build the temple. This lies next to the Bhosle mandir and was owned by the Nagara Brahmins. Amrutrao bought the land from them and the temple was completed in 1807. It is made of red sandstone.
 The Ganesha idol was installed on 11th June 1807 ( प्रभाव  नाम  संवत्सर  ज्येष्ठ शुद्ध  शके 1729), and the deity was named Amrut Vinayak. The temple is built following the ancient rules of architecture. 

The प्रदक्षिणा पथ  (Circumambulation path), the सभामंडप  ( prayer hall), गर्भगृह (sanctum sanctorum) and the ओवरी  (parapet) is typical of Maharashtra temple construction. The parapet area was used to house devotees.

 A huge terrace outside the sabha mandap faces the ganges. on either side of the terrace are two Meghadambari (Canopies), The Meghadambari architecture is Rajasthani. 
The landscape looking out from here is exquisite. The gently flowing ganges brings a sense of peace and serenity. The temple is east facing, hence the rising sun's rays fall on  the Ganesh idol. This vision is spectacular.
Above the temple area is the accomodation. The administrator of the trust in recent years lived there. 
The Trustees (Descendants of Amrutrao saheb Peshwa), when visiting also live here and their accommodation is separate in the Chitrashala. Only the Priest, Administrator and the Trustees are allowed entrance in the sanctum sanctorum.

                                                                       

 

The description of the idol is given in detail by Iconographer Dr. N.P Joshi and the Marathi translation by the eminent Archeologist and Indologist Dr. G.B. Deglurkar.

 The idol and his asan (seat) is made of a rare orangish marble. It is because of this peculiar colour, that the people of Varanasi and surrounding areas believed that the idol was made of coral. Since then the idol has come to be known as 'Munga Ganesh'. (Munga = Coral). 

The simple yet beautiful idol is 45 x 30 cms and is Chaturbhuj ( with four hands). His trunk is slightly curved towards the left. He sits on a 22 petalled open lotus with his legs folded. He is also known as Ekadanta and like the Ekadanta, he has one tusk which is half broken. He does not wear a crown an at the back of his head is a shendi (lock of hair). He seems to be wearing a dhotar (dhoti). the yadnopavit or janeyu is a serpent tied in a knot with the serpents mouth and tail. Ganesha's ears have holes at the top and on his earlobes, in which ornaments can be placed during the Utsav. The left palm is in Abhaymudra, whilst the right, is placed in such a way that a modak can be placed in it. The form of the idol is in round formation.

The Shakti's of Ganesha, Riddhi and Siddhi, are sculpted in typical maharashtrian style and on either side.The original idols were of pure white marble but with the passage of time they had to be replaced, the Khopa (headdress), their style of draping the nine yards are typical of Maharastra. 

His Vahan (carrier), the mouse sits in front of him. The size is rather large 41 x 30 cms. and is made of the same orangish marble. The mouse is seated on his hind legs, whilst his front paws are joint, holding a ladu (sweetmeat)

Aside of this there is a four wheeled chariot to which 2 mice are attached. The chariot is placed on a lotus. The charioteer has a head gear which is reminiscent of the area.

To carry out the  daily duties certain people were appointed. There was 1 Pujari (head priest), 2 pupils, 1 main Administrator, 1 head Accountant and 4 guards. The pupils were in charge of bringing water from the ganges and all the preparation for the Puja, which was performed twice a day. This worship included Mahapuja, नैवैद्य (offering of food) to the deity, afternoon offering of sugar and fruit and puja in the evening, with incense burning etc. 

Ganesh Chaturthi (Bhadrapath shuddha), was the main yearly Utsav. During the course of the utsav, Mahapuja, Ganesha's birth story, Reading of Ganesh Puran, Vasant Puja, Classical music oral and instrumental were performed. 

In the winter months the idol was bathed with warm water and was clothed in warm wear.

It was on the same day that a temple of Goddess Annapurna, a Shivalaya, and the Annachhatra was built on the Narada Ghat, which is beyond Dashashwamedh ghat and next to Hindu Vidyapeeth. At the time, food was cooked to feed 1000 Brahmins in the Annachhatra.

 Both these temples completed 200 years on the 18th of June 2007( Vinayaki Chaturthi, Monday). 

Today the Ganesh temple and the Annapurna temple and Raja Ghat stand tall in spite of all adversity. The customs and rituals laid down by our ancestors, continue to be followed. It is a private trust. The Trustees of which are descendants of Amrutrao Peshwa.

Leaving aside the period of unrest in 1857, never once has there been a break in the worship of Ganesha and the Utsav held in his honour.

 It continues to this day.

References: पेशवे घराण्याचा इतिहास भाग १, लेखक -  प्रमोद ओक 

                     An article written by late Shrimant Krishnarao Peshwa

                     Shri Amrut Vinayak and Shri Annapurna Devasthan, Smaranika, 2007