gurram jashuva

Gurram Jashuva (or G Joshua) was a Telugu poet. He was recognised with awards by Government of India. His literature's impact on the society was studied by researchers. Literary awards were instituted in his memory. 

Joshua was born to Virayya and Lingamma in Vinukonda, Guntur District, Andhra Pradesh, India. His father belonged to the Yadava caste and his mother belonged to the Madiga caste. Due to poverty and the intercaste marriage of his parents, his childhood was difficult in a society in which some castes were considered untouchable. His parents raised him as a Christian, yet Joshua often drew inspiration from Hinduism and Hindu mythological epics. This angered some Christians, who excluded Jashuva's family from their community. This did not deter Joshua who continued to write poetry in Telugu. He graduated with Ubhaya Bhasha Praveena (as a scholar of Telugu and Sanskrit languages). 

Joshua initially worked as primary school teacher. He then worked as Telugu producer in All India Radio, Madras between 1946-1960. 

Protests against untouchability and segregation have been common themes in all his works. His main works include Gabbilam (A Bat), Firdausi (A Rebel) and Kandiseekudu (A Refugee). Some of Joshua's verses had been incorporated into the popular mythological play, Harischandra, especially those in the cremation grounds scene. 

Gabbilam (1941) is Jashuva's best-known work, fashioned after Kalidasa's Megha Sandesam. It is not a yaksha using the cloud as a messenger to convey his longing to his loved one. Instead, it is a hunger and poverty stricken individual requesting a bat visiting him from a nearby Siva temple, to convey his prayers to God. He muses at the irony of his situation, where a bat is allowed inside a temple but not a human being! He cautions the bat to convey his message to Siva as it hangs from the roof close to his ear, at a time when the priest is not around. Joshua used his other favourite emotion, "patriotism" as he describes the various historic places the bird will fly over en route to Lord Siva in Kasi. He even takes the bird on detours to visit some historic place of pride for Indians. (Mohanty, Manoranjan (2004-05-24). Class, Caste, Gender. SAGE. p. 236. ISBN 9780761996439.) 

Firadausi (1932) is his another major work. The story is about the Persian poet Firdousi, in the court of King Mahmud of Ghazni. According to the story, the king promises the poet, a gold mohur for every word in a work he commissions the poet to write. After the poet spends ten years of his life, toiling day and night to create a masterpiece, the king, coming under the influence of jealous courtiers, reneges on his promise and offers only silver coins. The poet heartbroken at this breach of trust commits suicide. Jashuva's depiction of the anguish of the poet is superb and moves the readers to tears.(Joshua, Gurram (1996). Prada's. Jāṣuvā Phauṇḍēṣan.) 

Baapoojee (1948) is an expression of his anguish on hearing of the assassination of Mahatma Gandhi. His enormous love and respect for Gandhiji are poignantly expressed in these 15 odd poems eulogising his life and work and lamenting his death as this country's misfortune.(Joshua, Gurram (1963). Bāpūjī. Buk Levers.) 

The "Joshua Sahitya Puraskaram" was instituted by the Joshua Foundation as an annual prize to poets from different Indian languages for enriching contribution to Indian literature with human values. The founder and secretary, Hemalatha Lavanam, is Joshua's daughter. Nilmani Phukan, an Assamese poet, received the award in 2002. 

Padma Bhushan Dr Gurram Jashuva Research Centre of Telugu Akademi has instituted three awards to poets and writers for contributions to Telugu literature. These are the "Joshua Jeevita Saphalya Puraskaram"s for male poets aged sixty or above; the "Joshua Visishta Mahila Purasakaram" for female poets aged fifty or above; and the "Joshua Sahitya Visishta Puraskaram" for any contributor to Data Sahityam (Dalit literature). The first of these awards were presented during the 118th birth anniversary celebrations on September 28, 2013. The award amount is Rs 2 lakh. Dasaradhi Rangacharya was awarded "Joshua Jeevita Saphalya Puraskaram". Kolakakuli Swaroopa Rani received the "Joshua Visishta Mahila Purasakaram". Kaluva Mallaiah received the "Joshua Sahitya Visishta Puraskaram". Damodar Raja Narasimha, Deputy Chief Minister presented the awards. Yadagiri, Director, Telugu Academy, presided over the function. Dokka Manikya Vara Prasad, Minister for Rural Development, Kaki Madhava Rao, former Chief Secretary, Medasani Mohan participated in the function. A commemorative book on the poet was released in the function.

kandukuri verashalingam

Kandukuri Veeresalingam was a renowned scholar and a versatile intellectual who stood strongly for several social causes, like widow remarriages and abolition of child marriages. With his rational and dynamic thinking and views, he battled vehemently for women's equal rights. Apart from being a social reformer, he was a leader of the general public and showed immense interest in writing, poetry, and drama as well. Despite being born in an orthodox Brahmin family, he brought a period of renaissance to Andhra and introduced Telugu literature to the people.

He strongly opposed the existence of caste system in the society, criticised misconceptions, condemned religious misbelieves, and opposed itching palms and bribery amongst Government employees. For all the efforts made in bringing our social reformism, he was popularly known as "Gadya Tikkana" by his well-wishers and followers. Early Life Kandukuri Veeresalingam, also known as Kandukuri Veeresalingam Pantulu, was born in an orthodox Brahmin family in Rajahmundry, now in Andhra Pradesh. His father was Subbarayadu and mother was Purnima. 

When Kandukuri Veeresalingam was six months old, he suffered from smallpox, a killer disease in those days, but managed to survive. While he survived the disease attack, his father died when he was just four years old. He was, then, adopted by his paternal uncle, Venkataratnam, who brought him up like his own son. After receiving formal education at an Indian school, Veeresalingam was sent to an English school where his talents and versatility were noticed and underwent further improvement. With his exceptional behaviour in both his nature and studies, he was unanimously elected as the best student in the school. Veeresalingam completed his matriculation in 1869 and got his first job as a teacher in Korangi village. 

After working as a teacher for some time and as a headmaster for two years, he moved to Dhavaleswaram, near Rajahmundry City as a headmaster in an English medium school. Emancipation of Women Veeresalingam was very devoted towards radical changes in Telugu Indian society. He fought against untruth and stood for the cause of progress with passion and vigour. He was also very much involved in social reforms concerned with the education for women and remarriage of widows. To begin with, he established a girls' school in Dhavaleswaram in 1874 as a sign of encouraging their education. In 1876, he started a Telugu journal and began writing for women. Later, he established a magazine titled "Vivekavardhini" (Knowledge Improver) at Dhavaleswaram which included articles on women's uplift, criticism of superstitious beliefs, and rampant corruption amongst officials. The magazine was initially printed at Chennai, but when it gained popularity, Kandukuri Veeresalingam established his own press at Rajahmundry. Here, he launched another magazine titled "Satihitabobhini", particularly for women and their rights. In 1878, the Rajahmundry Social Reform Association was founded that emphasised on the anti-nautch movement to discontinue the hiring of nautch girls. However, the association started concentrating on widow remarriage at a later stage.

Under this association, Kandukuri Veeresalingam organised the first widow remarriage on December 11, 1881, of Gogulapati Sreeramulu and Gowramma. Though he faced severe criticism from the society he was successful in convincing people on accepting widow remarriage. Due to his social reformist activities, Kandukuri Veeresalingam gained fame abroad as well. He received a congratulatory message from Ishwar Chandra Vidyasagar on performing the third widow remarriage. Following this, he founded a widow orphanage, an act which was critically opposed, but he continued to fight devotedly. He later took up the cause of opposing child marriages and Kanyasulkam, a kind of dowry given by the groom to the bride's parents. In 1884, Kandukuri Veeresalingam set up another school for girls at Innispeta in Rajahmundry. He was honoured with the title of "Rao Bahadur" in 1893 by the government in appreciation of his work towards the society. Brahmo Samaj Kandukuri Veeresalingam was highly influenced and moved by the Brahmo Samaj leader, Atmuri Lakshmi Narasimha. Further, the ideologies and principles of Raja Rammohun Roy, Ishwar Chandra Vidyasagar, and Keshub Chunder Sen made a great impact on him. Following the footsteps of Brahmo Samaj, Kandukuri Veeresalingam established the first Brahmo Mandir in Andhra at Rajahmundry in 1887. 

This was followed by a widows' home and a similar structure for Social Reform Association at Madras. He began the first theist high school, the Hithakarini School at Rajahmundry in 1908. In the same year, he donated all his wealth and property for the social activities of Rajahmundry Widows' Home and the school. All these donations were kept under the management of Hithakarini Samaj Association. As word spread by, the movement expanded from Rajahmundry to Coronado (presently Kakinada), Parlakimedi, Palakole, Narsapur, Vijaywada, and Tenali. Literary Career Being a learned scholar and versatile genius, Kandukuri Veeresalingam had a good command over Telugu, English, and Sanskrit. He introduced essay, biography, autobiography, and novel into Telugu literature. Satyavathi Charitam was his first novel in Telugu. Inspired by Oliver Goldsmith's "The Vicar of Wakefield", he penned the "Rajasekhara Charitamu". He considered literature as a source of fighting against social evils and hence, instituted revolutionary activities in his writing. Some of his works include Vyavahara Dharmabodhini (A Primer of Legal Practice, 1880) and Brahma Vivaham (A Brahman Wedding, 1880). He wrote many plays on the attitude of Brahmin priests and dubious ethics of people in power, such as Prahlada (1885), Satya Harischandra (1886), Try ag-Vidwan Mahasabha (The Assembly of Demented Scholars, 1889), Maharana Puradhipatyam (A Sovereign of the Forest Kingdom, 1889), and Viveka Deepika (A Torch of Wisdom, 1880). He translated Malavikagnimitram (1885), Prabodhachandrodayam (1885-91), and Ratnavali (1880) from Sanskrit, and Chamatkara Ratnavali (Comedy of Errors, 1880), Ragamanjari (Sheridan's Duenna, 1885), and Kalyana Kalpavalli (Sheridan's The Rivals, 1894) from English. Personal Life Kandukuri Veeresalingam was married to Bapamma Rajyalakshmi in 1861. While he was 13 years at the time of marriage, his wife was only 8. However, she grew up to play a significant role in his life. She stood by him throughout his progressive ideas, extending support even in days of difficulties and social oppression. Death Kandukuri Veeresalingam served as one of the members of the first Indian National Congress (INC) meeting in 1885. He died on May 27, 1919, at the age of 71. His statue has been established on Beach Road in Vishakhapatnam. -

Gurajada apparao

The great Gurajada AppaRao needs no new introduction to the people of Telugu origin all over the world. Gurajada, one of the greatest Telugu poet and writer that ever lived is well remembered in the books of Telugu Literature for his two immortal masterpieces, patriotic song Desamunu Preminchumanna and a hard hitting dramatic rendition, Kanyasulkam.

We bring to you five great facts about the magnanimous writer who walked the earth called Andhra. He is also known as Abyudaya Kavitha Pithamahudu.

Five Great Things About Kavishekara Gurajada Appa Rao

Gurajada’s Ancestors Hailed From The Kalinga Region

Early records say that even though Gurajada was born at his maternal uncle’s home in Rayavaram village of Visakhapatnam district, his ancestors were speculated to have moved to the Gurajada Village in Krishna district from a Kalinga region. This is also pretty evident with Gurajada’s life mostly spent in the Kalinga Rajyam, the then Vizianagaram.

Socialistic Thinker From A Very Young Age

Young Gurajada displayed his concern and calling for the society around him from his very young years. He spoke for the first time at a Congress Party meeting in 1887 while in Vizianagaram. Gurajada was also involved in great social work and was a member of Voluntary Services Corps in Visakhapatnam.

Wrote English Poems At The Beginning

Not many know that Sri Gurajada Appa Rao wrote several English poems at the start. One of his publication, “India Leisure Hour” received great recognition and was republished by Sambhu Mukherji, a well-noted author from Calcutta, the then Kolkata. In fact, it was Mukherji who constantly encouraged Appa Rao to go regional and start writing in Telugu to touch the natives.

Kanyasulkam Was The First Drama Written In Spoken Dialect

Gurajada’s first play, Kanyasulkam was a first in many ways. It was the first drama ever to be written in a spoken dialect that could be easily understood in collaboration with the visual dramatics. The drama went on to become a super success in the history of Telugu Literature. Gurajada later went on to publish a touching patriotic song, Desamunu Preminchumanna, that is remembered even today.

Was Greatly Encouraged By The Royal Prince of Pusapati

As Gurajada continued his literary journey, writing and working, he was introduced to Maharaja Pusapati Ananda Gajapati Raju, the royal prince of Vizianagaram. The Prince played a significant role in Appa Rao’s life, showcasing his works far and wide. Gurajada developed a long run friendship and association with the Pusapati family for years.

We salute one of the greatest writers who ever lived on the plains of Telugus, writing strong and touching literary works which shook thoughts.

Respect.

Story of white mountains :Life at siachen

The highest combat zone on planet earth, Siachen glacier is one place where fewer soldiers have died on the line duty due to enemy fire than because of the harsh weather conditions.

he highest combat zone on planet earth, Siachen glacier is one place where fewer soldiers have died on the line duty due to enemy fire than because of the harsh weather conditions.

For Indian forces deployed in Siachen, it is less of a challenge to watch out for the frail Pakistani forces but to just stay atop this 76 kilometers long glacier at 5, 400 meters altitude (nearly twice the altitude of Ladakh and Kargil) in itself means you have to defy all of your physical, mental and spiritual limits.

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You have to be a super soldier, a hero.

And that’s what each one of our soldiers out there at Siachen glacier and on posts at even greater heights really is!

1. In Siachen, you are at the risk of getting a deadly frostbite if your bare skin touches steel (gun trigger, for example) for just over fifteen seconds.

Merely touching the trigger or gun barrel with bare hands can be a mistake big enough to result in loss of toes or fingers.

For those who don’t know about frostbite – it’s a condition resulting from abrupt exposure to extreme cold that can leave amputation of fingers or toes as the only alternative. In extreme cases, these organs may just fall off.

2. Mountain climbers climb when the weather is at its best; soldiers serve in these treacherous terrains all year round.

Minus 60 degrees temperature and over 5,000 meters altitude; low atmospheric pressure and oxygen, well, you keep asking for more of it. There’s 10% of the amount of oxygen available in Siachen than it is in plains.

It’s the weather of the kind that us mortals aren’t simply designed to bear. Not for long and not without the great risk of losing eyes, hands or legs. But these men – they do it, every day.

Because every inch of this land belongs to India and they shall not cede it to some untrustworthy neighbors who no longer have a higher ground in Siachen.

3. The human body just cannot acclimatize over 5,400 meters

When you stay at that altitude for long, you lose your weight, don’t feel like eating, sleep disorders come around in no time and memory loss – that’s a common occurrence. Put simply, the body begins to deteriorate. That’s what happens at Siachen.

Yes, it is tough. But we cannot climb down because we cannot let the Pakistani Army climb up and take high ground.

4. Speech blurring is as obvious as toothpaste freezing in the tube

It’s fiercer than heaviest of gunfire any day. But our soldiers have taken up the challenge nonetheless.

5. Snowstorms in Siachen can last 3 weeks.

Winds here can cross the 100 mph limit in no time. The temperature can drop well below minus 60 degrees.

6. Yearly snowfall in Siachen can be well over 3 dozen feet

When snow storms come around, at least two to three soldiers have to keep using shovels (in a snow storm). Else, the military post would become a history; in no time.

7. The 7th Pay Commission may consider the unique challenges faced by the army jawans who man the territory all through the year.

They should.

The forward areas in Jammu and Kashmir including Siachen were visited by the 7thPay Commission in October 2014.

8. Soldiers find ways to entertain themselves when they can.

We are, after all, a cricket crazy nation.

9. Fresh food – that’s rare. Very rare. At Siachen, an orange or an apple can freeze to the hardness of a cricket ball in no time.

Rations come out of tin cans.

10. Army pilots literally push their helicopters well beyond their optimal performance, every day!

They drop supplies at forwarding posts located at an altitude of more than 20 thousand feet.

Army pilots usually have less than a minute for dropping off the supplies at forwarding posts.

The Pakistani army is merely few hundred meters away and so the choppers must fly off before the enemy guns opened up.

11. In the last 30 years, 846 soldiers have sacrificed their lives at Siachen.

In the case of Siachen, deaths due to extreme climate and beyond imagination terrain conditions are treated as battle causalities and rightly so.

In last three years alone, 50 Indian soldiers have died in Siachen. These causalities as per the information made available by Defense Minister in Lok Sabha were due to the very nature of the place our forces are serving. These soldiers sacrificed their lives on the line of duty while combating the floods, avalanches, and floods in Siachen.

The Body of Havaldar Gaya Prasad from 15 Rajput Battalion serving in Siachen was found after 18 long years.

12. A War Memorial at the Bank of Nubra River has the names of Indian soldiers who laid their lives in Siachen.

13. Local saying: “The land is so barren and the passes so high that only the best of friends and fiercest of enemies come by.’

14. In Siachen, the Indian Army spends as much as 80% of its time preparing soldiers of deployment.

— So reads a plaque at the headquarters of the Indian Army formation responsible for the security of the Siachen sector in Jammu and Kashmir.

source:http://topyaps.com/know-about-indian-soldiers-in-siachen

KUMBHA MELA : festival happens only once in 12 years

Sacred site festivals in India, called melas, are a vital part of the pilgrimage tradition of Hinduism. Celebrating a mythological event in the life of a deity or an auspicious astrological period, the melas attract enormous numbers of pilgrims from all over the country. The greatest of these, the Kumbha Mela, is a riverside festival held four times every twelve years, rotating between Allahabad at the confluence of the Ganges, Yamuna and Saraswati rivers; Nasik on the Godavari River; Ujjain on the Shipra River; and Hardwar on the Ganges River. Bathing in these rivers during the Kumbha Mela is considered an endeavor of great merit, cleansing both body and spirit. The Allahabad and Hardwar festivals are routinely attended by five million or more pilgrims (13 million visited Allahabad in 1977, 18 million in 1989, and nearly 24 million in 2001) thus the Kumbha Mela is the largest religious gathering in the world. It also one of the oldest.

Two traditions are in circulation regarding the origin and timing of the festival: one that stems from ancient texts known as the Puranas, and the other that connects it with astrological considerations. According to the Puranic epic, the gods and demons had churned the milky ocean at the beginning of time in order to gather various divine treasures including a jar containing amrita, the nectar of immortality. As the jar emerged from the ocean the gods and demons began a terrific battle for its possession. For twelve days and twelve nights (equivalent to twelve human years), the gods and demons fought in the sky for the possession of the potion of immortality. During the battle, which according to some legends the gods won by trickery, four drops of the precious potion fell to earth. These places became the sites of the four Kumbha Mela festivals. The astrological tradition (ascribed to a lost Puranic text and not traceable in existing editions) seems to derive from a very ancient festival called the Kumbha Parva, which occurred at Hardwar every twelfth year when Jupiter was in Aquarius and the Sun entered Aries. At some later time, the term 'Kumbha' was prefixed to the melas held at Nasik, Ujjain, and Prayaga (the earlier name of Allahabad), and these four sites became identified with the four mythical locations of the immortality potion. In theory, the Kumbha Mela festivals are supposed to occur every three years, rotating between the four cities. In practice, the four-city cycle may actually take eleven or thirteen years and this because of the difficulties and controversies in calculating the astrological conjunctions. Furthermore, the interval between the Kumbha Mela at Nasik and that at Ujjain is not of three years; they are celebrated the same year or only a year apart. This deviation in practice is intriguing and can not be fully explained by either astrological or mythological means. The following chart gives the astrological periods of the four melas, and the years of their most recent and future occurrences:

Hardwar.....when Jupiter is in Aquarius and the Sun is in Aries during the Hindu month of Caitra (March-April); 1986, 1998, 2010, 2021.

Allahabad.....when Jupiter is in Aries or Taurus and the Sun and Moon are in Capricorn during the Hindu month of Magha (January-February); 1989, 2001, 2012, 2024.

Nasik.....when Jupiter and the Sun are in Leo in the Hindu month of Bhadrapada (August-September); 1980, 1992, 2003, 2015.

Ujjain.....when Jupiter is in Leo and the Sun is in Aries, or when Jupiter, the Sun, and the Moon are in Libra during the Hindu month of Vaisakha (April-May); 1980, 1992, 2004, 2016.

The antiquity of the Kumbha Mela is shrouded in mystery. The Encyclopedia Britannica states that the Chinese Buddhist pilgrim, Hsuan Tsang, made a visit to an Allahabad festival in the 7th century AD while in the company of the King Harsavardhana. Tradition associates the 9th-century philosopher Sankaracharya with the organization of the Kumbha Mela at Prayaga (Allahabad). Sankaracharya had established four monasteries in the north, south, east and west of India, and had called upon yogis, sadhus and sages to meet at these sites for an exchange of philosophical views. These sites in the four cardinal directions were separated by great distances, however, and therefore the more centrally located site of Prayaga became the meeting place of choice. Indologists speculate that during the 9th to 12th centuries other monks and religious reformers perpetuated this periodic assemblage of sadhus and householders at sacred places on the banks of holy rivers, in order to create an environment of mutual understanding amongst different religious sects. Additionally, the festival gave householders the opportunity to benefit from their association with the normally reclusive sages and forest yogis. What was originally a regional festival at Prayaga thus became the preeminent pan-Indian pilgrimage site.

While many millions of Indians, male and female, young and old, lay person and monk, visit the Allahabad Kumbha Mela, the festival is traditionally known as the male of ascetics and sadhus. At the most auspicious hour on the most auspicious day of the month-long festival, many thousands of naked holy men from various sects will immerse themselves in the river for a ceremonial bath. Following the bathing of the sadhus, millions of other people attempt to enter the river. For a devout Hindu, to bathe at the Kumbha Mela sites (especially Allahabad and Hardwar) at this auspicious time is considered an opportunity of immeasurable significance. This great religious fervor of so many people focused on so small an area of land and water has frequently resulted in hundreds of pilgrims being trampled to death as the masses surge towards the river banks. During the 1954 Kumbha at Allahabad over 500 pilgrims were killed. The Indian government has taken measures to address this problem yet little can be done when such great numbers of pilgrims are involved.

Furthermore, it is important to note that many Hindus consider the Kumbha Mela sites to be the most favored places at which to die, and ritual suicide, though discouraged by the government, is still practiced. Westerners are bewildered, even shocked, by this matter and frequently make judgments without understanding the mythological, religious and cultural reasons behind the behavior. While it is beyond the scope of this essay to discuss the subject in detail, it is interesting to focus attention on the two origin myths of the Kumbha Mela festival. Four drops of a nectar or potion of immortality were supposed to have fallen to earth at these sites, and at particular astrological periods, the four sites are believed to function as portals into immortality and everlasting union with God. How did such myths arise and what is the message encoded in them? Perhaps there is some energy, some mysterious spirit or power, manifest at these places and times that somehow assists human beings to more fully experience spiritual immortality and divinity. The fact that hundreds of millions of people (coming from the most ancient and sophisticated philosophical and metaphysical system on earth) have for thousands of years believed this to be true suggests that an awesome power is indeed present at the Kumbha Mela sites.

In the case of those who give up their bodies after purifying themselves at Prayaga by bathing at the confluence of these two rivers – Ganga and Yamuna – the two wives of the ocean, there is no bondage of another body in a future birth and this liberation is achieved even without philosophical knowledge.

-Raghuvamsa 13-58

heritage spot of hyderabad

Golconda Fort is located in the western part of Hyderabad city and is about 9 km from the Hussain Sagar Lake. The outer fort occupies an area of three square kilometers, which is 4.8 kilometers in length

It was originally known as Mankal and built on a hilltop in the year 1143. It was originally a mud fort under the reign of Rajah of Warangal. Later it was fortified between 14th and 17th centuries by the Bahmani Sultans and then the ruling Qutub Shahi dynasty. Golconda was the principal capital of the Qutub Shahi kings. The inner fort contains ruins of palaces, mosques and a hilltop pavilion, which rises about 130 meters high and gives a bird’s eye view of other buildings.

Golconda Fort is undoubtedly one of most magnificent fortress complexes in India. The history of Golconda Fort goes back to early 13th century when it was ruled by the Kakatiya’s followed by Qutub Shahi kings, who ruled the region in 16th and 17th century. The fortress rests on a granite hill 120 meters high while huge crenelated ramparts surround this structure.

It was initially called Shepherd’s Hill, meaning Golla Konda in Telugu while according to legend, on this rocky hill a shepherd boy had come across an idol and the information was conveyed to the ruling Kakatiya king at that time. The king constructed a mud fort around this holy spot and after 200 years, Bahamani rulers took possession of the place. Later the Qutub Shahi kings converted this into massive granite fort extending 5km in circumference. The fort is considered a mute witness to historic events. The Qutub Shahis reign at Golconda ended in 1687 when it was run over by Mughal emperor Aurangzeb, who intentionally left it in ruins

Golconda still boasts of mounted cannons, four drawbridges, eight gateways, and majestic halls, magazines, stables etc. The outermost enclosure is called Fateh Darwaza meaning Victory Gate after Aurangzeb’s army marched successfully through this gate. At Fateh Darwaza, one can witness fantastic acoustical effects, which is one among the many famous engineering marvels at Golconda. Clapping your hand at a certain point near the dome entrance reverberates which is heard clearly at the hilltop pavilion, almost one kilometer away. This served as a warning note to the inhabitants of the fort of any impending danger, Of course, it now amuses visitors. The Fort gains an impressive place among the architectural marvels and heritage structures of India and is a testimony to Hyderabad’s glorious past.

Kangra fort

The distance of The Kangra Fort is about 3 KM from the town and is also known as Nagarkot. The fort is steeped in rich history. The mammoth size and structure of the fort, all the more make the fort awe inspiring.

At the entrance of the fort, one will encounter a museum. This museum possesses priceless old photographs of the fort itself, preceding the dreadful earthquake of 1905. There are a few beautiful stones, carvings, idols, artifacts and sculptures.

The climb inside the fort will lead one through seven huge doors. Along the way, one will encounter a few numbers of idols imprinted on the walls of the fort. The ramparts face the valley below. One can at once see the history of this fort come alive.

As one climbs farther through the cobbled path, visitors will be exposed to three temples, richly carved in the environs of the Lakshmi Narayan temple, then the Ambika temple and a Jain of Adi Narayan. One cannot deny the fact that the view one gets to look at the rushing streams of the Banganga and the Manji rivers, seen from the fort, is mind-blowing.
It for us to know, that the Kangra Fort was the place of governance of the Katoch Raja, set up by Shusharam Chand Katoch.

It was the early capital of the Katoch sovereignty and representation of authority, placed in the Punjabi hill states. The fort of Kangra, or Nagarkot, stands as a dumb spectator to the damages caused by the victors of Mahmud of Ghazni, in the year 1009 A.D., and then came the destroyers of the emperor of Jehangir, in 1619 A.D. After that the final toll came in April 1905, by when an earthquake ravaged the fort. By the way, it is surprising to note that Akbar failed to capture this fort.

This place is known as “Purana Kangra.” The entry to this fort a narrow path. Their several gates, christened after the conquerors, namely Jehangir and Ranjit Singh. However, during the British Raj, this was neglected. But thanks to the Archaeological Department of India, who has taken the responsibility of the fort’s maintenance. The Kangra Fort is an attraction to the wanderlust and the pilgrims.

This place is about 3 KM away from the Kangra Town and can have the services of air, the rail, and the roadways.  You will find Kangra 17KM away from Dharamshala, about 220KM from Shimla and about 235KM from Chandigarh.

History

This fort was constructed by the royal family of Rajputs who belonged to Kangra and were the disciples of the Katoch Dynasty. The family goes to trace its roots to the early Trigarta Empire. It is also talked about in the Epic Mahabharata. It is considered to be the oldest and the largest fort in the Himalayan region in India as per the historical records.
The castle was captured by Mahmud Ghazni in 1009 A.D. In the year A.D. 1337, the Kangra fort was once again captured, this time it was detained by Muhammad bin Tughluq. His son Firoz Shah Tughluq also captured the fort like his father to show his power and increase the boundary of his kingdom. However, the fort completely came under control in the year 1622 A.D. This time the Mughals took over the fort.

Emperor Jahangir barracked the fort with his soldiers and chose a governor to take charge of the disturbed hill. The decline of the Mughals came round about in the 2nd half of the 18th century. King Sansar Chand II took over the old fort which belonged to his family, in the year 1789. He was later defeated by the Gorkha chieftains. They crossed the Gadwall in the year 1804 and then in the year 1805, Gorkhas captured the Kangra Valley which is spread around the Sutlej River. The battle raged for three long years and ultimately in 1809, the fort fell into the hands of the Gorkhas.

Then in the year 1809, the Gorkhas were defeated by the British East India Company. They too were here to expand their influence. They reached up to Nepal the erstwhile border. Then it came under the guardianship of Maharaja Ranjit Singh, of the Punjab in the year 1809. The fort remained with the Sikhs till the year 1846 and then it shifted over to the Government of Britain.

Architecture

The two entry gates of this castle were constructed during the Sikh era and the inscriptions on the gates prove this. The gates are also attached with a small courtyard. From this gate, a lengthy and fine stretch starts leading up to the top of the fort.  One will also find the Amiri and Ahani Darwaza on his way if he further explores the fort. Both these gates are accredited to Saif Ali Khan the Nawab. He was Kangra’s first Mughal Governor. Approximately 500 Ft from the external gate the stretch turns sharply and leads to the Jehangiri Darwaza. At present, the gate has on its both sides defaced idols of the River Goddesses Yamuna and Ganga, which allowed entry to a court and along the southern side the idols of Lakshmi-Narayan, Ambika and Sitala Devi. To reach the palace one has to take a passage that lies between these two shrines. The Palace is amongst the most beautiful palaces of India.

Location

One will find the fort very next to the Kangra town. 32.1 degree North 76.27 degree East this huge structure rests upon the sharp rock in Old Kangra or the Purana Kangra and ruling the environs. The fort is built at the confluence or the “Sangam”(the meeting place of two rivers)of the Banganga and the Mahi rivers. People believe those who own the Kangra fort, the Kangra city belongs to them.

Near the Old Kangra on the top of the hill one will find the famed Goddess Jayanti Temple. This temple was constructed by the General B. K. A. S. Thapa, Gorkha Regiment. One can also find a museum close to the entrance of the temple. Adjacent to the Kangra Fort, one will find the King Sansar Chand Museum. This is run under the supervision of Kangra’s Royal Family. One can also find a huge collection audio guides which can help to discover and explore the fort. The museum also holds a small cafeteria.

How to Reach

The nearest airport is the Gaggal Airport for the service of the tourists. It lies at a distance of 13KM from the Kangra city. There is another airport for Kangra. It is the Chandigarh Airport. It is at a distance of 225 KM, Jammu 200KM, and Amritsar 208 KM.

By Air

The Gaggal airport handles only domestic flights, which are operated by Indian Airlines. However, the Chandigarh airport handles both domestic and international flights. This helps both national and international tourists. From these airports, visitors may avail of taxis or cabs, readily. They commute the visitors to the fort. Now, the fares are charged as per the season r off-season. Usually, it is about Rs 2500 INR, the standard taxi fare from Chandigarh. From Amritsar, it is Rs 2000, Jammu Rs 2500 and Gaggal Rs 300. Apart from taxis and cabs, tourists can also hire jeeps or private cars.

Some of the nearest airports to reach the state of Himachal Pradesh by flight are the Gaggal airport in Dharamsala 7KM, Pathankot Airport 72 KM, IGI airport in Delhi, 400KM and the Chatrapati Shivaji International Airport in Mumbai,1498 KM.

By Road

The nearest broad and meter gauge rail station is Pathankot Railway Station. It is 90KM away. There are few passenger and express trains run by the Indian Railways to reach Himachal Pradesh. The trains pass through important cities of Himachal Pradesh. Journey by train is the best form of travel.

It is the cheapest form of travel and pocket-friendly. Cabs and taxis await your arrival at the Pathankot Railway Station. Visitors to the Fort may hire these vehicles. The railway fare may be around Rs 1000 INR. From Ahmedabad, one can get on to the Adi Jat Express. This train runs daily.

There are other trains that leave from other places of India. They are Delhi- Jammu Mail and the Dauladhar Express; from Bhatinda, one can board the Bhatinda Jat Express, Haiti- the Jat Express, From Jammu, the Jat Adi Express, and the Muri Express. One can also avail the Tata Jat Express, from Tatanagar Junction. From Udhampur you can travel on the Jammu Mail.

By Road

The position of the Fort is so convenient that tourists can easily reach the spot. There state buses that take the visitors to the fort and to other important cities of the state. The state has well- tarred roads and are motorable.

These buses ply between the cities of this area like Chandigarh, Amritsar, Jammu, Pathankot Palampur, Dharamsala, and Kangra.Traveling in buses is cheap and affordable. You may use private buses. One can also use AC or Non-AC cars.

Best Time to Visit

One should visit this Fort any time from late May to late November. Now Dharamsala does not have historical and ancient monuments. However, The Kangra Fort is enough, to mesmerize you.