Bharatpedia - User contributions [en]

Saraswati Shishu Vidya Mandir, Bokaro

2026-05-07T14:34:37Z

Lekhachitra963: new...

{{Use dmy dates|date=December 2018}}
{{Use Indian English|date=December 2018}}
{{One source|date=May 2026}}

{{Infobox school
| name = Saraswati Shishu Vidya Mandir-9D
| image =
| logo =
| established = 1985
| type = Private School
| founder = [[Vidya Bharati]]
| head_label = Advisor
| principal = Sri Raghav Kumar Jha
| enrollment = 1100 +
| campus = Urban
| city = Bokaro Steel City [[district|Bokaro]]
| state = [[Jharkhand]]
| country = [[India]]
| coordinates = {{coord|28.6990705|N|16.1505478|E|region:LK_type:edu|display=inline}}
| affiliations = [[Central Board of Secondary Education|CBSE]], [[Vidya Bharati]]
| free_label = Acronym
| free_text = SSVM-9D
| website =
}}

'''Saraswati Shishu Vidya Mandir''',<ref>{{cite web |title=SARASWATI SHISHU VIDYA MANDIR - Admission, Fees & Reviews 2025-26 |url=https://www.vidyapun.com/schools/3276-saraswati-shishu-vidya-mandir |website=vidyapun.com |access-date=7 May 2026 |language=en}}</ref> [[Bokaro Steel City|Bokaro]] is a co-educational school affiliated to the [[Central Board of Secondary Education, New Delhid|CBSE]]. This is one of the schools run by the [[Vidya Bharati Akhil Bharatiya Shiksha Sansthan]], a non-governmental organisation. Within a short span of time the school has distinguished itself in the field of education because of the success of its students in board examinations, competitive examinations as well as in the various cultural and sports activities.

==See also==
*[[Education in India]]
*[[Literacy in India]]
*[[List of schools in India]]

==References==
{{Reflist}}

==External links==
{{Portal bar|India|School|Education}}

[[Category:Schools in Jharkhand]]
[[Category:Education in Bokaro Steel City]]

{{Jharkhand-school-stub}}

List of Padma Bhushan award recipients (1954–1959)

2026-05-04T15:55:38Z

Lekhachitra963: started first info first draft

{{Short description|List of recipients of a civilian award in India}}
{{Use dmy dates|date=November 2018}}
{{Use Indian English|date=November 2018}}
{{Infobox award
| name = Padma Bhushan
| image = Padma Bhushan India IIe Klasse.jpg
| alt = Padma Bhushan medal suspended from its riband
| image_size = 100px
| type = National Civilian
| country = India
| established = 1954
| firstawarded = 1954
| presenter = [[File:Emblem of India.svg|30px|State Emblem of India]] [[Government of India]]
| previous = [[Padma Vibhushan]] "Dusra Varg" (Class II)
| obverse = A centrally located lotus flower is embossed and the text "Padma" written in Devanagari script is placed above and the text "Bhushan" is placed below the lotus.
| reverse = A platinum [[State Emblem of India]] placed in the centre with the national motto of India, "[[Satyameva Jayate]]" (Truth alone triumphs) in Devanagari Script
| ribbon = [[File:Padma Bhushan Ribbon.svg|100px|Padma Bhushan riband]]
| higher = [[File:Padma Vibhushan Ribbon.svg|x15px|Padma Vibhushan riband]] [[Padma Vibhushan]]
| lower = [[File:Padma Shri Ribbon.svg|x15px|Padma Shri riband]] [[Padma Shri]]
| total_awarded = 94
}}

The [[Padma Bhushan]] is the third-highest [[Indian honours system|civilian award]] of the [[India|Republic of India]].<ref>{{cite news|url=http://www.firstpost.com/sports/pv-sindhu-recommended-for-padma-bhushan-indias-third-highest-civilian-award-by-sports-ministry-4079101.html|title=PV Sindhu recommended for Padma Bhushan, India's third highest civilian award, by sports ministry|work=Firstpost|date=25 September 2017|access-date=26 December 2017|url-status=live|archive-url=https://web.archive.org/web/20171226235920/http://www.firstpost.com/sports/pv-sindhu-recommended-for-padma-bhushan-indias-third-highest-civilian-award-by-sports-ministry-4079101.html|archive-date=26 December 2017}}</ref> Instituted on 2{{nbsp}}January 1954, the award is given for "distinguished service of a high order", without distinction of race, occupation, position, or sex.<ref name=award1954>{{cite journal|url=http://www.egazette.nic.in/WriteReadData/1954/E-2233-1954-0001-103507.pdf|title=The Gazette of India—Extraordinary—Part I|last=Lal|first=Shavax A.|year=1954|journal=The Gazette of India|publisher=The President's Secretariat|publication-date=2 January 1954|access-date=31 March 2018|pages=2|quote=The President is pleased to institute an award to be designated 'Padma Vibhushan' in three classes, namely: 'Pahela Varg', 'Dusra Varg' and 'Tisra Varg'|archive-url=https://web.archive.org/web/20140514155953/http://www.egazette.nic.in/WriteReadData/1954/E-2233-1954-0001-103507.pdf|archive-date=14 May 2014}}</ref> The recipients receive a ''Sanad'', a certificate signed by the [[President of India]] and a circular-shaped medallion with no monetary association. The recipients are announced every year on [[Republic Day (India)|Republic Day]] (26{{nbsp}}January) and registered in ''[[The Gazette of India]]''{{mdash}}a publication used for official government notices and released weekly by the Department of Publication, under the [[Ministry of Housing and Urban Affairs|Ministry of Urban Development]].<ref name="scheme">{{cite web|title=Padma Awards Scheme|url=http://mha.gov.in/sites/upload_files/mha/files/Scheme-PadmaAwards-050514.pdf|publisher=Ministry of Home Affairs (India)|access-date=28 September 2015|url-status=dead|archive-url=https://web.archive.org/web/20180209002803/http://mha.gov.in/sites/upload_files/mha/files/Scheme-PadmaAwards-050514.pdf|archive-date=9 February 2018}}</ref> The conferral of the award is not considered official without its publication in the ''Gazette''. The name of recipient, whose award have been revoked or restored, both of which require the authority of the President, is archived and they are required to surrender their medal when their name is struck from the register;<ref name=award1955>{{cite journal|url=http://www.egazette.nic.in/WriteReadData/1955/O-2196-1955-0003-100533.pdf|title=The Gazette of India—Extraordinary—Part I|last=Ayyar|first=N. M.|year=1955|journal=The Gazette of India|publisher=The President's Secretariat|publication-date=15 January 1955|access-date=31 March 2018|pages=8|quote=All persons upon whom the decoration of 'Padma Vibhushan' ('Dusra Varg') was conferred under the Regulations issued with Notification No. 2-Pres./54, dated the 2nd January, 1954, shall, for all purposes of these regulations, be deemed to be persons on whom the decoration of Padma Bhushan has been conferred by the President.|url-status=live|archive-url=https://web.archive.org/web/20140518211317/http://www.egazette.nic.in/WriteReadData/1955/O-2196-1955-0003-100533.pdf |archive-date=18 May 2014}}</ref> none of the conferments of Padma Bhushan during 1954–1959 have been revoked or restored. The recommendations are received from all the [[State governments of India|state and the union territory governments]], as well as from [[Union Government ministries of India|Ministries of the Government of India]], the [[Bharat Ratna]] and the [[List of Padma Vibhushan award recipients|Padma Vibhushan awardees]], the Institutes of Excellence, the Ministers, the [[List of current Indian chief ministers|Chief Ministers]] and the [[List of current Indian governors|Governors of State]], and the [[Member of Parliament (India)|Members of Parliament]] including private individuals.<ref name="scheme" />

When instituted in 1954, the Padma Bhushan was classified as "Dusra Varg" (Class II) under the three-tier [[Padma Vibhushan]] awards, which were preceded by the Bharat Ratna in hierarchy. The original specification of the award was a circle made of standard silver {{convert|1+3/8|inch|mm}} in diameter, with rims on both the sides. A centrally located lotus flower was embossed on the obverse side of the medal and the text "Padma Vibhushan" written in [[Devanagari]] script was inscribed above the lotus along the upper edge of the medal. A floral wreath was embossed along the lower edge and a lotus wreath at the top along the upper edge. The [[State Emblem of India]] was placed in the centre of the reverse side with the text "Desh Seva" in Devanagari Script on the lower edge. The medal was suspended by a pink riband {{convert|1+1/4|inch|mm}} in width divided into three equal segments by two white vertical lines.<ref name=award1954/>

On 15{{nbsp}}January 1955, the Padma Vibhushan was reclassified into three different awards; the Padma Vibhushan, the highest of the three, followed by the Padma Bhushan and the [[Padma Shri]]. The criteria includes "distinguished service of a high order in any field including service rendered by Government servants" but excluding those working with the [[Public sector undertakings in India|Public sector undertakings]] with the exception of doctors and scientists. The 1954 statutes did not allow posthumous awards but this was subsequently modified in the January 1955 statute. The design was also modified to the form that is currently in use. The current design is a circular-shaped toned bronze medallion {{convert|1+3/4|inch|mm}} in diameter and {{convert|1/8|inch|mm}} thick. The centrally placed pattern made of outer lines of a square of {{convert|1+3/16|inch|mm}} side is embossed with a knob embossed within each of the outer angles of the pattern. A raised circular space of diameter {{convert|1+1/16|inch|mm}} is placed at the centre of the decoration. A centrally located lotus flower is embossed on the obverse side of the medal and the text "Padma" written in [[Devanagari]] script is placed above and the text "Bhushan" is placed below the lotus. The [[State Emblem of India|Emblem of India]] is placed in the centre of the reverse side with the national motto of India, "[[Satyameva Jayate]]" (Truth alone triumphs) in Devanagari Script, inscribed on the lower edge. The rim, the edges and all embossing on either side is of standard gold with the text "Padma Bhushan" of gold gilt. The medal is suspended by a pink riband {{convert|1+1/4|inch|mm}} in width with a broad white stripe in the middle.<ref name="scheme"/><ref name=award1955 /> It is ranked fifth in the order of precedence of wearing of medals and decorations of [[Indian honours system|the Indian civilian and military awards]].{{efn|The order of precedence is: [[Bharat Ratna]], [[Param Vir Chakra]], [[Ashoka Chakra (military decoration)|Ashoka Chakra]], [[Padma Vibhushan]] and Padma Bhushan.<ref>{{cite web|url=http://indianarmy.nic.in/Site/FormTemplete/frmTempSimple.aspx?MnId=zCQHR1MODtMw0EJ0MUc5CA==&ParentID=XRRy6fl/Yj1c0bK0sve+Pg==|title=Wearing of Medals: Precedence Of Medals|access-date=22 November 2015|publisher=Indian Army|url-status=live|archive-url=https://web.archive.org/web/20160303220808/http://indianarmy.nic.in/Site/FormTemplete/frmTempSimple.aspx?MnId=zCQHR1MODtMw0EJ0MUc5CA%3D%3D&ParentID=XRRy6fl%2FYj1c0bK0sve+Pg%3D%3D|archive-date=3 March 2016}}</ref>}}

A total of twenty-three awards were conferred in 1954 followed by twelve in 1955; thirteen in 1956; sixteen in 1957; sixteen again in 1958, and fourteen in 1959, giving a total of 94 recipients in the first six years—including one foreign recipient awarded in 1955. Till 1959, individuals from nine different fields were awarded which includes twenty-six from literature and education, seventeen from civil service, twelve artists, ten from science and engineering, ten from social work, eight from public affairs, six from medicine, four sportspersons, and one from trade and industry.

== Overview ==

{|class="plainrowheaders"
|+
! scope="col" style="vertical-align:top" |
{{Bar graph
| title = Award recipients by year<ref name="award54-59"/>
| float = right
| bar_width = 12
| width_units = em
| data_max = 23
| label_type = Year
| data_type = Number of recipients
| label1 = 1954
| data1 = 23
| label2 = 1955
| data2 = 12
| label3 = 1956
| data3 = 13
| label4 = 1957
| data4 = 16
| label5 = 1958
| data5 = 16
| label6 = 1959
| data6 = 14
}}
! scope="col" style="vertical-align:top"|
{{Bar graph
| title = Award recipients by field<ref name="award54-59"/>
| float = right
| bar_width = 12
| width_units = em
| data_max = 26
| label_type = Field
| data_type = Number of recipients
| label1 = Arts
| data1 = 12
| label2 = Civil Service
| data2 = 17
| label3 = Literature & Education
| data3 = 26
| label4 = Medicine
| data4 = 6
| label5 = Public Affairs
| data5 = 8
| label6 = Science & Engineering
| data6 = 10
| label7 = Social Work
| data7 = 10
| label8 = Sports
| data8 = 4
| label9 = Trade & Industry
| data9 = 1
}}
|}

== Recipients ==

{{Table TOC|1954|1955|1956|1957|1958|1959}}

{| class="wikitable sortable"
|+ List of Padma Bhushan award recipients (1954–1959)
! scope="col" | Year
! scope="col" | Image
! scope="col" | Laureates
! scope="col" | Field
! scope="col" | State / country<ref name="award54-59">{{cite web |title=List of recipients of Padma Bhushan awards (1954–59)|url=http://mha.gov.in/sites/upload_files/mha/files/Year_Wise_main_25042017.pdf|publisher=Ministry of Home Affairs (India)|date=14 August 2013|access-date=23 August 2015|pages=1–9|archive-url=https://web.archive.org/web/20151015193758/http://mha.nic.in/sites/upload_files/mha/files/LST-PDAWD-2013.pdf|url-status=dead|archive-date=15 October 2015}}</ref>
|- id="1954"
| 1954
| [[File:Homi Jehangir Bhabha 1960s (cropped).jpg|70px]]
! {{sortname|Homi Jehangir|Bhabha|Homi J. Bhabha}}
| Science and Engineering
| Maharashtra
|-
| 1954
| [[File:Shanti Swaroop Bhatnagar 1994 stamp of India.jpg|70px]]
! {{sortname|Shanti Swaroop|Bhatnagar}}
| Science and Engineering
| Uttar Pradesh
|-
| 1954
|
! {{sortname|Mahadeva Iyer|Ganapati}}
| Civil Service
| Odisha
|-
| 1954
| [[File:Jnan Chandra Ghosh.jpg|70px]]
! {{sortname|Jnan Chandra|Ghosh}}
| Science and Engineering
| West Bengal
|-
| 1954
|
! {{sortname|Radha Krishan|Gupta|nolink=1}}
| Civil Service
| Delhi
|-
| 1954
| [[File:Maithili Sharan Gupt 1974 stamp of India.jpg|70px]]
! {{sortname|Maithili Sharan|Gupt}}
| Literature and Education
| Uttar Pradesh
|-
| 1954
|
! {{sortname|R. R.|Handa|nolink=1}}
| Civil Service
| Punjab
|-
| 1954
| [[File:Amarnath Jha VC-BHU.jpg|70px]]
! {{sortname|Amarnath|Jha}}
| Literature and Education
| Uttar Pradesh
|-
| 1954
| [[File:Ajudhia Nath Khosla.jpg|70px]]
! {{sortname|Ajudhiya Nath|Khosla}}
| Science and Engineering
| Delhi
|-
| 1954
| [[File:Kariamanickam Srinivasa Krishnan 1952 London.jpg|70px]]
! {{sortname|Kariamanickam Srinivasa|Krishnan}}
| Science and Engineering
| Tamil Nadu
|-
| 1954
| [[File:Husain Ahmad Madani 2012 stamp of India.jpg|70px]]
! {{sortname|Hussain Ahmad|Madani|Husain Ahmad Madani}}
| Literature and Education
| Uttar Pradesh
|-
| 1954
| [[File:Josh Malihabadi.jpg|70px]]
! {{sortname|Josh|Malihabadi}}
| Literature and Education
| Delhi
|-
| 1954
|
! {{sortname|Vaikunthbhai|Mehta}}
| Public Affairs
| Gujarat
|-
| 1954
| [[File:Vallathol Narayana Menon 1978 stamp of India.jpg|70px]]
! {{sortname|Vallathol Narayana|Menon}}
| Literature and Education
| Kerala
|-
| 1954
| [[File:A. Lakshmanaswami Mudaliar.jpg|70px]]
! {{sortname|A. Lakshmanaswami|Mudaliar}}
| Literature and Education
| Tamil Nadu
|-
| 1954
| [[File:Palden Thondup Namgyal.jpg|70px]]
! {{sortname|Maharaj Kr. Palden T|Namgyal|Palden Thondup Namgyal}}
| Public Affairs
| Punjab
|-
| 1954
| [[File:V Narahari Rao in civil service uniform.jpg|70px]]
! {{sortname|V. Narahari|Rao}}
| Civil Service
| Karnataka
|-
| 1954
| [[File:P._S._Rao_(cropped).jpg|70px]]
! {{sortname|Pandyala Satyanarayana|Rau|nolink=1}}
| Civil Service
| Andhra Pradesh
|-
| 1954
| [[File:Statue of Jamini Roy.jpg|70px]]
! {{sortname|Jamini|Roy}}
| Arts
| West Bengal
|-
| 1954
| [[File:Sukumar Sen 1953 cropped.jpg|70px]]
! {{sortname|Sukumar|Sen|dab=civil servant}}
| Civil Service
| West Bengal
|-
| 1954
|
! {{sortname|Satya Narayana|Shastri}}
| Medicine
| Uttar Pradesh
|-
| 1954
| [[File:M. S. Subbulakshmi (03).jpg|70px]]
! {{sortname|M. S.|Subbulakshmi}}
| Arts
| Tamil Nadu
|-
| 1954
| [[File:General Kodandera Subayya Thimayya.jpg|70px]]
! {{sortname|Kodandera Subayya|Thimayya}}
| Civil Service
| Karnataka
|- id="1955"
| 1955
|
! scope="row" | {{sortname|Fateh Chand|Badhwar}}
| Civil Service
| Punjab
|-
| 1955
|
! scope="row" | {{sortname|Lalit Mohan|Banerjee}}
| Medicine
| West Bengal
|-
| 1955
| [[File:Sunitikumar Chatterjee.jpg|70px]]
! {{sortname|Suniti Kumar|Chatterji}}
| Literature and Education
| West Bengal
|-
| 1955
| [[File:Kamaladevi Chattopadhyay.png|70px]]
! {{sortname|Kamaladevi|Chattopadhyay}}
| Social Work
| West Bengal
|-
| 1955
| [[File:Surendra Kumar Dey Lok Sabha image.gif|70px]]
! {{sortname|Surender Kumar|Dey|S. K. Dey}}
| Civil Service
| Delhi
|-
| 1955
|
! {{sortname|Vasant Ramji|Khanolkar|V. R. Khanolkar}}
| Medicine
| Maharashtra
|-
| 1955
|
! {{sortname|Sunder Das|Khungar}}
| Civil Service
| Punjab
|-
| 1955
| [[File:Rameshwari Nehru 1987 stamp of India.jpg|70px]]
! {{sortname|Rameshwari|Nehru}}
| Social Work
| Uttar Pradesh
|-
| 1955
| [[File:Pranakrushna Parija Principal Ravenshaw College Cuttack from Oriya Bhasha Kosh 1931.png|70px]]
! {{sortname|Prana Krushna|Parija}}
| Literature and Education
| Odisha
|-
| 1955
| [[File:Madapati Hanumantha Rao.jpg|70px]]
! {{sortname|Madapati|Rao|Madapati Hanumantha Rao}}
| Social Work
| Andhra Pradesh
|-
| 1955
|
! {{sortname|Maneklal Sankalchand|Thacker}}
| Science and Engineering
| Delhi
|-
| 1955
|
! {{sortname|Attur Rangaswami|Venkatachari|nolink=1}}
| Civil Service
| Tamil Nadu
|- id="1956"
| 1956
| [[File:Rukmini Devi.jpg|70px]]
! {{sortname|Rukmini Devi|Arundale}}
| Arts
| Tamil Nadu
|-
| 1956
|
! {{sortname|Rajshekhar|Basu}}
| Literature and Education
| West Bengal
|-
| 1956
| [[File:Dhyan Chand closeup.jpg|70px]]
! {{sortname|Dhyan|Chand}}
| Sports
| Punjab
|-
| 1956
|
! {{sortname|Malur Srinivasa Thirumale|Iyengar}}
| Civil Service
| Tamil Nadu
|-
| 1956
| [[File:Nawab Mir Alam ali khan,Alam yar jung.By- Aun Mehdi.JPG|70px]]
! {{sortname|Nawab Zain Yar|Jung|Zain Yar Jung}}
| Public Affairs
| Andhra Pradesh
|-
| 1956
|
! {{sortname|Pushpavati Janardanrai|Mehta|Pushpaben Mehta}}
| Public Affairs
| Maharashtra
|-
| 1956
| [[File:CK Nayudu 1930s scan.jpg|70px]]
! {{sortname|Cottari Kankaiyah|Nayudu|C. K. Nayudu}}
| Sports
| Tamil Nadu
|-
| 1956
| [[File:Muthulakshmi Reddy (ca 1912).jpg|70px]]
! {{sortname|Muthulakshmi|Reddi}}
| Medicine
| Tamil Nadu
|-
| 1956
|
! {{sortname|Kanwar|Sain|Kanwar Sen}}
| Civil Service
| Rajasthan
|-
| 1956
| [[File:Bahi Veer Singh.png|70px]]
! {{sortname|Vir|Singh|dab=writer}}
| Literature and Education
| Punjab
|-
| 1956
| [[File:Kasturi Srinivasan.jpg|70px]]
! {{sortname|Kasturi|Srinivasan|K. Srinivasan}}
| Literature and Education
| Punjab
|-
| 1956
| [[File:Stamp of India - 1991 - Colnect 164196 - Mahadevi Verma Poetess and - Varsha.jpeg|70px]]
! {{sortname|Mahadevi|Varma}}
| Literature and Education
| Uttar Pradesh
|-
| 1956
|
! {{sortname|Tiruvadi Sambasiva|Venkataraman}}
| Science and Engineering
| Tamil Nadu
|- id="1957"
| 1957
|
! {{sortname|Bhikham Lal|Atreya}}
| Literature and Education
| Uttar Pradesh
|-
| 1957
| [[File:Balasaraswati 2010 stamp of India.jpg|70px]]
! {{sortname|T.|Balasaraswati|Balasaraswati}}
| Arts
| Tamil Nadu
|-
| 1957
| [[File:Alagappa Chettiar 2007 stamp of India.jpg|70px]]
! {{sortname|Alagappa|Chettiar}}
| Social Work
| Tamil Nadu
|-
| 1957
| [[File:Hazari Prasad Dwivedi 1997 stamp of India.jpg|70px]]
! {{sortname|Hazari Prasad|Dwivedi}}
| Literature and Education
| Uttar Pradesh
|-
| 1957
|
! {{sortname|Syed Abid|Husain}}
| Literature and Education
| Uttar Pradesh
|-
| 1957
| [[File:Mushtaq Hussain Khan.jpg|70px]]
! {{sortname|Mushtaq Hussain|Khan}}
| Arts
| Madhya Pradesh
|-
| 1957
| [[File:Lakshmi N. Menon (1963).jpg|70px]]
! {{sortname|Lakshmi|Menon|Lakshmi N. Menon}}
| Public Affairs
| Kerala
|-
| 1957
| [[File:Radha Kumud Mukherji.jpg|70px]]
! {{sortname|Radha Kumud|Mukherjee}}
| Public Affairs
| West Bengal
|-
| 1957
|
! {{sortname|K. Covilagam Kutti Ettan|Raja|nolink=1}}
| Civil Service
| Kerala
|-
| 1957
|
! {{sortname|Andal Venkatasubba|Rao}}
| Social Work
| Andhra Pradesh
|-
| 1957
|
! {{sortname|Shrikrishna N.|Ratanjankar|Shrikrishna Narayan Ratanjankar}}
| Arts
| Uttar Pradesh
|-
| 1957
|
! {{sortname|Shyam Nandan|Sahay}}
| Literature and Education
| Bihar
|-
| 1957
| [[File:G.S.Sardesai.jpg|70px]]
! {{sortname|Govind Sakharam|Sardesai}}
| Literature and Education
| Maharashtra
|-
| 1957
| [[File:KAN Sastri.jpg|70px]]
! {{sortname|K. A. Nilakanta|Sastri}}
| Literature and Education
| Tamil Nadu
|-
| 1957
| [[File:Basiswar Sen - Noted Scientist, Philosopher.jpg|70px]]
! {{sortname|Boshi|Sen|Basiswar Sen}}
| Science and Engineering
| West Bengal
|-
| 1957
|
! {{sortname|Siddheshwar|Varma}}
| Literature and Education
| Chandigarh
|- id="1958"
| 1958
| [[File:Salim ali mns.jpg|70px]]
! {{sortname|Salim|Ali}}
| Science and Engineering
| Maharashtra
|-
| 1958
| [[File:Maharajkumar of Vizianagaram Lok Sabha.jpg|70px]]
! {{sortname|Vijaya|Anand|Maharajkumar of Vizianagram}}
| Sports
| Uttar Pradesh
|-
| 1958
| [[File:Deviprasad Roy Chowdhury.jpg|70px]]
! {{sortname|D. P.|Roy Choudhury}}
| Arts
| West Bengal
|-
| 1958
|
! {{sortname|Jehangir|Ghandy}}
| Trade and Industry
| Maharashtra
|-
| 1958
| [[File:NS Hardikar 1989 stamp of India.jpg|70px]]
! {{sortname|Narayan Subarao|Hardikar|N. S. Hardikar}}
| Social Work
| Karnataka
|-
| 1958
|
! {{sortname|Ariyakudi Ramanuja|Iyengar}}
| Arts
| Tamil Nadu
|-
| 1958
| [[File:Allaudin Khan.jpg|70px]]
! {{sortname|Allauddin|Khan}}
| Arts
| Uttar Pradesh
|-
| 1958
|
! {{sortname|Kumar Padma Siva Shankara|Menon|K. P. S. Menon (senior)}}
| Civil Service
| Kerala
|-
| 1958
|
! {{sortname|Arathil C. Narayanan|Nambiar|A. C. N. Nambiar}}
| Civil Service
| Kerala
|-
| 1958
| [[File:Kuvempu.jpg|70px]]
! {{sortname|Kuppali Venkatappagowda|Puttappa|Kuvempu}}
| Literature and Education
| Karnataka
|-
| 1958
|
! {{sortname|Poola Tirupati|Raju}}
| Literature and Education
| Rajasthan
|-
| 1958
|
! {{sortname|Kamalendumati|Shah}}
| Social Work
| Delhi
|-
| 1958
| [[File:Rao Raja Hanut Singh of Jodhpur.jpg|70px]]
! {{sortname|Rao Raja Hanut|Singh|Hanut Singh}}
| Public Affairs
| Rajasthan
|-
| 1958
|
! {{sortname|Rustom Jal|Vakil}}
| Medicine
| Maharashtra
|-
| 1958
| [[File:Surya Narayan Vyas 2002 stamp of India.jpg|70px]]
! {{sortname|Surya Narayan|Vyas}}
| Literature and Education
| Madhya Pradesh
|-
| 1958
| [[File:Darashaw Nosherwan Wadia 1984 stamp of India.jpg|70px]]
! {{sortname|Darashaw Nosherwan|Wadia}}
| Science and Engineering
| Maharashtra
|- id="1959"
| 1959
|
! {{sortname|Sisir Kumar|Bhaduri|Sisir Bhaduri}}{{efn|Sisir Kumar Bhaduri refused the award.<ref>{{cite news|url=http://www.tribuneindia.com/2001/20010603/spectrum/speaking.htm|title=When is an apology not an apology: The losers|author=Sarkar, Chanchal|newspaper=The Tribune|date=3 June 2001|access-date=21 November 2015|url-status=live|archive-url=https://web.archive.org/web/20160304084213/http://www.tribuneindia.com/2001/20010603/spectrum/speaking.htm|archive-date=4 March 2016}}</ref>}}
| Arts
| West Bengal
|-
| 1959
| [[File:Ramdhari Singh Dinkar 1999 stamp of India.jpg|70px]]
! {{sortname|Ramdhari|Singh Dinkar}}
| Literature and Education
| Bihar
|-
| 1959
| [[File:Ali Yavar Jung (cropped).jpg|70px]]
! {{sortname|Ali Yavar|Jung}}
| Civil Service
| Maharashtra
|-
| 1959
|
! {{sortname|Hansa Jivraj|Mehta}}
| Social Work
| Maharashtra
|-
| 1959
| [[File:Pammal Sambandha Mudaliar.jpg|70px]]
! {{sortname|Pammal Sambandha|Mudaliar}}
| Arts
| Tamil Nadu
|-
| 1959
| [[File:TRV Murti.jpg|70px]]
! {{sortname|Tiruppattur R. Venkatachala|Murti}}
| Literature and Education
| Tamil Nadu
|-
| 1959
| [[File:Tenzing Norgay (cropped).jpg|70px]]
! {{sortname|Tenzing|Norgay}}
| Sports
| West Bengal
|-
| 1959
| [[File:Bhaurao Patil.jpg|70px]]
! {{sortname|Bhaurao|Patil}}
| Social Work
| Maharashtra
|-
| 1959
|
! {{sortname|Jal Cawashaw|Paymaster|nolink=1}}
| Medicine
| Maharashtra
|-
| 1959
|
! {{sortname|Dhanvanthi Rama|Rau}}
| Social Work
| Maharashtra
|-
| 1959
|
! {{sortname|Nirmal Kumar|Sidhanta}}
| Literature and Education
| West Bengal
|-
| 1959
|
! {{sortname|Kankanhalli|Vasudevachary|Mysore Vasudevachar}}
| Arts
| Karnataka
|-
| 1959
| [[File:Mama Warerkar Rajya Sabha photo.jpg|70px]]
! {{sortname|Bhargavaram Viththal|Varerkar}}
| Public Affairs
| Maharashtra
|-
| 1959
|
! {{sortname|Ghulam|Yazdani}}
| Science and Engineering
| Andhra Pradesh
|-
|}

== Explanatory notes ==
{{notelist}}

== References ==
{{reflist}}

== External links ==
* {{Official website|http://www.padmaawards.gov.in/}}
* {{cite web|title=Awards & Medals|url=http://mha.gov.in/awards_medals|publisher=Ministry of Home Affairs (India)|date=14 September 2015|access-date=22 October 2015|url-status=dead|archive-url=https://web.archive.org/web/20180209002905/http://mha.gov.in/awards_medals|archive-date=9 February 2018}}

{{PadmaBhushanAwardRecipients 1954–1959}}
{{featured list}}

{{DEFAULTSORT:Padma Bhushan Awards (1954-59)}}
[[Category:Lists of Padma Bhushan award recipients|1954-59]]
[[Category:1950s in India]]
[[Category:1950s-related lists]]

Dev Mohan

2026-05-04T02:29:02Z

Lekhachitra963: stub

{{Short description|Indian actor}}
{{Indian patronymic|Dev|Mohan}}
{{Use dmy dates|date=July 2022}}
{{Infobox person
| name = Dev Mohan
| birth_date = {{Birth date and age|1992|09|18|df=yes}}<ref>{{cite news | url=https://timesofindia.indiatimes.com/entertainment/telugu/movies/news/happy-birthday-dev-mohan-actors-first-look-as-king-dushyant-from-samanthas-shaakuntalam-is-out/articleshow/94283827.cms | title=Happy birthday Dev Mohan: Actor's first look as King Dushyant from Samantha's 'Shaakuntalam' is out | newspaper=The Times of India | date=18 September 2022 }}</ref>
| image = Photos-Samantha-Ruth-Prabhu-Dev-Mohan-and-others-snapped-at-the-press-conference-of-Shaakuntalam-in-Mumbai-2.jpg
| image_size = 200px
| caption = Dev Mohan in 2023
| alma_mater = Vidya Academy of Science and Technology
| birth_place = [[Thrissur district|Thrissur]], [[Kerala]], India
| occupation = {{hlist|Actor|model|mechanical engineer}}
| years_active = 2020–present
| spouse = Rajina
}}

'''Dev Mohan''' is an Indian actor and model who works in [[Malayalam cinema|Malayalam]] and [[Telugu cinema|Telugu]] films. After making his debut in the Malayalam film ''[[Sufiyum Sujatayum]]'' (2020), he expanded to Telugu cinema with ''[[Shaakuntalam]]'' (2023).<ref>{{cite web | url=https://www.indiatoday.in/movies/regional-cinema/story/madhoo-opens-up-about-samantha-starrer-shaakuntalams-box-office-failure-says-i-feel-very-sad-2364769-2023-04-26 | title=Madhoo opens up about Samantha-starrer Shaakuntalam's box office failure, says 'I feel very sad...' | date=26 April 2023 }}</ref> He won [[Filmfare Award for Best Male Debut – South|Filmfare Award for Best Male Debut]] for the former film.

== Early and personal life ==
Dev Mohan was born on 18 September 1992 in [[Thrissur]], [[Kerala]].<ref>{{cite news|url=https://timesofindia.indiatimes.com/videos/entertainment/regional/malayalam/makers-of-pulli-throws-a-surprise-birthday-party-for-dev-mohan/videoshow/86846910.cms|title=Makers of 'Pulli' throws a surprise birthday party for Dev Mohan|date=7 October 2021|access-date=3 July 2022|work=The Times Of India|archive-date=5 November 2021|archive-url=https://web.archive.org/web/20211105081056/https://timesofindia.indiatimes.com/videos/entertainment/regional/malayalam/makers-of-pulli-throws-a-surprise-birthday-party-for-dev-mohan/videoshow/86846910.cms|url-status=live}}</ref> He did his schooling from Technical High School, [[Thrissur]]. After studying [[Mechanical Engineering]] from Vidya Academy of Science and Technology, [[Thrissur]], he started his modelling career.

In 2016, he participated in the [[Mr India 2016|Peter England Mr. India 2016]] pageant conducted in [[Mumbai]] and was a finalist in it.<ref>{{cite web|title=Mr India 2016 Contestants full details|url=http://beautypageants.indiatimes.com/Contestants/Mr-India-2016/contestantslist/55433115.cms|work=beautypeagents.com|access-date=3 July 2022|archive-date=3 December 2018|archive-url=https://web.archive.org/web/20181203094441/https://beautypageants.indiatimes.com/Contestants/Mr-India-2016/contestantslist/55433115.cms|url-status=live}}</ref>

In 2020 he married his long time girlfriend Rajina.<ref>{{cite news |url=https://www.asianetnews.com/entertainment-news/actor-dev-mohan-got-married-qg0pa4 |title=നടന്‍ ദേവ് മോഹന്‍ വിവാഹിതനായി; വധു റജീന |date=2 September 2020 |access-date=3 July 2022 |work=Asianet News |archive-date=2 July 2022 |archive-url=https://web.archive.org/web/20220702200556/https://www.asianetnews.com/amp/entertainment-news/actor-dev-mohan-got-married-qg0pa4 |url-status=live }}</ref><ref>{{cite web |url=https://malayalam.filmibeat.com/amphtml/interviews/sufiyum-sujatayum-fame-dev-mohan-opens-up-about-his-love-and-marriage-083183.html |title=മുസ്ലിം പെണ്‍കുട്ടിയുമായിട്ടുള്ള വിവാഹം സംഘര്‍ഷമായിരുന്നോ? താന്‍ വ്യക്തികളെയാണ് നോക്കുന്നതെന്ന് ദേവ് മോഹന്‍ |date=24 June 2022 |access-date=3 July 2022 |work=Filmibeat |archive-date=28 June 2022 |archive-url=https://web.archive.org/web/20220628005705/https://malayalam.filmibeat.com/amphtml/interviews/sufiyum-sujatayum-fame-dev-mohan-opens-up-about-his-love-and-marriage-083183.html |url-status=live }}</ref>

== Career ==
In 2020 Dev Mohan appeared in the title role Sufi, in the film ''[[Sufiyum Sujatayum]]'' which was released on [[Amazon Prime Video]].<ref>{{cite news|url=https://www.thehindu.com/entertainment/movies/sufiyum-sujatayum-trailer-mystique-and-music-in-aditi-rao-hydaris-next/article31903540.ece|title='Sufiyum Sujatayum' trailer: Mystique and music in Aditi Rao Hydari's next |date=24 June 2022 |work=The Hindu |access-date=10 August 2022}}</ref> He was selected for the role through an audition conducted by the crew.<ref>{{cite news |url=https://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/dev-mohans-showbiz-journey-began-in-bengaluru/articleshow/76852611.cms |title=Dev Mohan's showbiz journey began in Bengaluru |date=8 July 2020 |access-date=3 July 2022 |work=The Times Of India |archive-date=30 November 2020 |archive-url=https://web.archive.org/web/20201130035901/https://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/dev-mohans-showbiz-journey-began-in-bengaluru/articleshow/76852611.cms |url-status=live }}</ref> After the audition he went on two year preparation for the role learning Arabic and Sufi dance.<ref>{{cite news|url=https://www.thehindu.com/entertainment/movies/in-conversation-with-dev-mohan-who-makes-his-debut-in-sufiyum-sujatayum-releasing-on-amazon-prime/article59859493.ece|title=Dev Mohan makes his acting début in 'Sufiyum Sujatayum' opposite Aditi Rao Hydari |date=30 June 2020 |access-date=10 August 2022 |work=Th Hindu}}</ref> It took about nine months to perfect the [[Sufi whirling]].<ref>{{cite news|url=https://www.twentyfournews.com/2020/07/04/sufiyum-sujathayum-fame-dev-mohan-special-interview.html|title='ഡാൻസ് പഠിക്കാൻ ഒൻപത് മാസമെടുത്തു; കാത്തിരുന്നത് രണ്ട് വർഷം'; സുജാതയുടെ 'സൂഫി' മനസ് തുറക്കുന്നു |date=4 July 2020 |access-date=10 August 2022 |work=Twenty Four News}}</ref> He was praised for his performance in the film.<ref>{{cite news|url=https://www.onmanorama.com/entertainment/movie-reviews/2020/07/03/sufiyum-sujathayum-malayalam-movie-review-aditi-rao-jayasurya-vijay-babu.html|title=Sufiyum Sujathayum review: A mystical tale laced with lingering romance|date=3 July 2020 |access-date=10 August 2022 |work=OnManorama}}</ref> Lohesh Balachandran of ''[[India Today]]'' wrote that, "Credit of the film goes to both the director and the lead actors, Dev Mohan and [[Aditi Rao Hydari]], who slip into their roles with elan."<ref>{{cite news|url=https://www.indiatoday.in/movies/regional-cinema/story/sufiyum-sujatayum-movie-review-aditi-rao-hydari-and-dev-mohan-power-a-heart-rending-love-story-1696590-2020-07-03|title=Sufiyum Sujatayum Movie Review: Aditi Rao Hydari and Dev Mohan power a heart-rending love story |work=The India Today|date=3 July 2020 |access-date=10 August 2022}}</ref> He got recognition from this film.<ref>{{cite news|url=https://malayalam.indianexpress.com/entertainment/interview/sufiyum-sujathayum-movie-actor-dev-mohan-interview-392805 |date=21 July 2020 |access-date=10 August 2022 |work=Malayalam Indian Express| title=സൂഫിയാണ് താരം; ദേവ് മോഹൻ അഭിമുഖം}}</ref>

After that he did another Malayalam film ''Pulli''.<ref>{{cite news|url=https://www.newindianexpress.com/entertainment/malayalam/2021/Feb/24/sufiyum-sujatayum-famed-dev-mohans-second-film-pulli-starts-rolling-2267991.html|title='Sufiyum Sujatayum' famed Dev Mohan's second film 'Pulli' starts rolling|date=24 February 2021 |access-date=22 July 2022}}</ref><ref>{{cite news|url=https://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/dev-mohan-looks-intense-in-the-first-look-of-pulli/articleshow/92768587.cms|title=Dev Mohan looks intense in the first look of 'Pulli' |date=9 July 2022 | access-date=22 July 2022 |work=The Times Of India}}</ref> In 2021, he was selected to play [[Dushyanta]] in the Telugu film ''[[Shaakuntalam]]'' opposite [[Samantha Ruth Prabhu|Samantha]].<ref>{{cite news|url=https://www.deccanchronicle.com/entertainment/tollywood/220421/mohan-dev-gets-into-the-part-of-king-dushyantha.html|title=Mohan Dev gets into the part of King Dushyantha|date=22 April 2021 |access-date=22 July 2022 |work=Deccan Chronicle}}</ref><ref>{{cite news|url=https://timesofindia.indiatimes.com/entertainment/telugu/movies/news/shaakuntalam-samantha-ruth-prabhus-upcoming-mythological-epic-drama-enters-the-post-production-phase/articleshow/88671102.cms|title=Shaakuntalam: Samantha Ruth Prabhu's upcoming mythological epic drama enters the post-production phase |date=3 January 2022 |access-date=22 July 2022 |work=The Times Of India}}</ref> In 2022, he appeared in the Malayalam film ''[[Panthrandu]]'' which was his first movie to have a theatrical release.<ref>{{cite news|url=https://timesofindia.indiatimes.com/entertainment/malayalam/movie-reviews/panthrand/amp_movie_review/92439694.cms|date=24 June 2022 |access-date=22 July 2022 |work=The Times Of India|title=Panthrandu Movie Review: A disjointed gang story}}</ref> Regarding his role, a critic noted that "Dev Mohan, looks good in this action thriller, but doesn't strike the chord he did in his debut romantic role in Sufiyum Sujathayum".<ref>{{cite web|url=https://timesofindia.indiatimes.com/entertainment/malayalam/movie-reviews/panthrand/movie-review/92439694.cms |title=Panthrand Movie Review: A disjointed gang story |publisher=Timesofindia.indiatimes.com |date=2022-06-24 |access-date=2022-08-11}}</ref>

== Filmography ==

=== Films ===
{|class="wikitable"
|-
! Year !! Title !! Role !! Language !! Notes !! Ref.
|-
| 2020 || ''[[Sufiyum Sujatayum]]'' || Sufi || rowspan="3"|[[Malayalam]] || || <ref>{{cite news|url=https://www.indiatoday.in/movies/regional-cinema/story/vathikkalu-vellaripravu-aditi-rao-and-dev-mohan-are-in-love-in-new-song-from-sufiyum-sujatayum-1692916-2020-06-26|title=Vathikkalu Vellaripravu: Aditi Rao and Dev Mohan are in love in new song from Sufiyum Sujatayum|date=26 June 2020|access-date=3 July 2022|work=India Today|archive-date=17 November 2020|archive-url=https://web.archive.org/web/20201117222645/https://www.indiatoday.in/amp/movies/regional-cinema/story/vathikkalu-vellaripravu-aditi-rao-and-dev-mohan-are-in-love-in-new-song-from-sufiyum-sujatayum-1692916-2020-06-26|url-status=live}}</ref>
|-
| 2021 || ''[[Home (2021 film)|Home]]'' || Film star || [[Cameo appearance]]|| <ref>{{cite web | url=https://www.ottplay.com/interview/exclusive-dev-mohan-on-working-with-samantha-in-gunasekhars-shaakuntalam-panthrand-and-pulli/2919c3932f616 | title=Exclusive! Dev Mohan: I don't want to compare my growth as an actor with the budget of the film }}</ref>
|-
| 2022 || ''[[Panthrandu]]'' || Immanuel || || <ref>{{cite news |url=https://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/dev-mohan-was-guided-by-alphonse-joseph-to-play-oud-in-mystical-action-drama-panthrandu/articleshow/89387018.cms |title=Dev Mohan was guided by Alphonse Joseph to play oud in mystical action drama Panthrandu |date=6 February 2022 |access-date=3 July 2022 |work=The Times Of India |archive-date=2 July 2022 |archive-url=https://web.archive.org/web/20220702200557/https://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/dev-mohan-was-guided-by-alphonse-joseph-to-play-oud-in-mystical-action-drama-panthrandu/articleshow/89387018.cms |url-status=live }}</ref>
|-
|rowspan=3 | 2023 || ''[[Shaakuntalam]]'' || [[Dushyanta]] || [[Telugu language|Telugu]] || || <ref>{{cite news |url=https://indianexpress.com/article/entertainment/telugu/shaakuntalam-film-samantha-akkineni-finds-her-prince-charming-in-dev-mohan-7218082/lite |title=Shaakuntalam: Samantha Akkineni finds her 'Prince Charming' in Dev Mohan |date=7 March 2021 |access-date=3 July 2022 |work=The Indian Express |archive-date=2 May 2021 |archive-url=https://web.archive.org/web/20210502142620/https://indianexpress.com/article/entertainment/telugu/shaakuntalam-film-samantha-akkineni-finds-her-prince-charming-in-dev-mohan-7218082/lite/ |url-status=live }}</ref>
|-
| ''[[Valatty]]'' || Anand|| rowspan="3" | Malayalam || Cameo appearance || <ref>{{Cite web|url=https://lensmenreviews.com/valatty-malayalam-movie-review-2023/|title=Valatty Review {{!}} A Safe Bet Sweet Kids' Film That Capitalizes on the Adorability|date=22 July 2023 }}</ref>
|-
| ''Pulli'' || Stephen|| ||<ref>{{cite news |url=https://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/dev-mohan-is-a-convict-haunted-by-his-past-in-his-next-in-pulli/articleshow/88687856.cms |title=Dev Mohan is a convict haunted by his past in his next in 'Pulli' |date=4 January 2022 |access-date=3 July 2022 |work=The Times Of India |archive-date=2 July 2022 |archive-url=https://web.archive.org/web/20220702200557/https://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/dev-mohan-is-a-convict-haunted-by-his-past-in-his-next-in-pulli/articleshow/88687856.cms |url-status=live }}</ref>
|-
| 2024 || ''Parakramam'' || Vaishak Sukumaran (Vichu) || ||<ref>{{Cite web |date=2024-01-18 |title=It's A Wrap For Dev Mohan-starrer Malayalam Film Parakramam |url=https://www.news18.com/movies/its-a-wrap-for-dev-mohan-starrer-malayalam-film-parakramam-8745335.html |access-date=2024-03-14 |website=News18 |language=en}}</ref>
|-
| 2026 || {{Pending film| Sathi Leelavathi}} || {{TBA}} || Telugu || Filming ||<ref>{{Cite web |date=2025-02-03 |title=Lavanya Tripathi, Dev Mohan Starrer Sathi Leelavathi Launched With Pooja Ceremony |url=https://www.deccanchronicle.com/entertainment/lavanya-tripathi-dev-mohan-starrer-sathi-leelavathi-launched-with-pooja-ceremony-1858661 |access-date=2025-02-18 |website=www.deccanchronicle.com |language=en}}</ref>
|-
|}

=== Short films ===
{|class="wikitable"
|-
! Year !! Title !! Role !! Ref.
|-
| 2021 || ''Dive'' || Film Aspirant || <ref>{{cite web |url=https://news.vidyaacademy.ac.in/2021/03/17/dive-short-film-that-went-viral-vidyas-alumni-unite |title=Dive: A shor film starring Vidhya's Alumni, that went viral |date=17 March 2021 |access-date=3 July 2022 |work=Vidhya Academy News |archive-date=30 June 2021 |archive-url=https://web.archive.org/web/20210630032026/https://news.vidyaacademy.ac.in/2021/03/17/dive-short-film-that-went-viral-vidyas-alumni-unite/ |url-status=live }}</ref>
|}

== Awards and nominations ==
{|class="wikitable"
|-
! Year !! Award !! Category !! Film !! Result !! Ref.
|-
| rowspan="2" |2022 || [[10th South Indian International Movie Awards]] || [[SIIMA Award for Best Male Debut – Malayalam|Best Male Debut – Malayalam]]|| rowspan="2" | ''[[Sufiyum Sujatayum]]'' ||{{Won}} || <ref>{{cite news |url=https://www.onmanorama.com/entertainment/entertainment-news/2021/09/20/siima-awards-malayalam-winners-list-2019-2020-films.html |title=SIIMA awards: Check out Malayalam winners of 2019 and 2020 |date=21 September 2021 |access-date=3 July 2022 |work=OnManorama |archive-date=6 October 2021 |archive-url=https://web.archive.org/web/20211006205331/https://www.onmanorama.com/entertainment/entertainment-news/2021/09/20/siima-awards-malayalam-winners-list-2019-2020-films.html |url-status=live }}</ref>
|-
|[[67th Filmfare Awards South]] || [[Filmfare Award for Best Male Debut – South|Best Male Debut]]|| {{Won}}
|<ref>{{cite news |date=10 October 2022 |title=Suriya's Soorarai Pottru, Allu Arjun's Pushpa win big at 67th Filmfare Awards South |url=https://www.thenewsminute.com/article/suriya-s-soorarai-pottru-allu-arjun-s-pushpa-win-big-67th-filmfare-awards-south-168721 |access-date=19 Jan 2023 |work=The News Minute}}</ref>
|}

== References ==
{{Reflist}}

== External links ==
*{{IMDb name|11701991}}
*{{Instagram|devmohanofficial}}

{{DEFAULTSORT:Mohan, Dev}}
[[Category:Living people]]
[[Category:1992 births]]
[[Category:Male actors from Kerala]]
[[Category:Indian male models]]
[[Category:21st-century Indian male actors]]
[[Category:Indian male film actors]]
[[Category:Male actors in Malayalam cinema]]
[[Category:Male actors in Telugu cinema]]
[[Category:Male actors from Thrissur]]
[[Category:South Indian International Movie Awards winners]]
[[Category:Beauty pageant contestants from Thrissur]]

Peddireddy Ramachandra Reddy

2026-05-03T19:43:45Z

Lekhachitra963: adding new post - done

{{Short description|Indian politician of Andhra Pradesh state}}
{{Family name hatnote|Peddireddy|lang=Telugu}}
{{Use Indian English|date=May 2022}}
{{Use dmy dates|date=May 2022}}
{{Infobox officeholder
| name = Peddireddy Ramachandra Reddy
| image =
| caption =
| office = [[Ministry of Mines and Geology|Minister of Mines and Geology]] [[Government of Andhra Pradesh]]
| governor = * [[E. S. L. Narasimhan]]
* [[Biswabhusan Harichandan]]
* [[S. Abdul Nazeer]]
| 1blankname = Chief Minister
| 1namedata = [[Y. S. Jagan Mohan Reddy]]
| term_start = 30 May 2019
| term_end = 11 June 2024
| predecessor = [[R. V. Sujay Krishna Ranga Rao]]
| successor = [[Kollu Ravindra]]
| office1 = [[Ministry of Environment, Forest, Science and Technology|Minister of Environment, Forest, Science and Technology]]; [[List of ministers of energy of Andhra Pradesh|Energy]] [[Government of Andhra Pradesh]]
| term_start1 = 11 April 2022
| term_end1 = 4 June 2024
| governor1 = * [[Biswabhusan Harichandan]]
* [[S. Abdul Nazeer]]
| 1blankname1 = Chief Minister
| 1namedata1 = [[Y. S. Jagan Mohan Reddy]]
| predecessor1 = [[Balineni Srinivasa Reddy]]
| successor1 = * [[Pawan Kalyan]] (as Minister of Environment, Forest, Science and Technology)
* [[Gottipati Ravi Kumar]] (as Minister of Energy)
| office2 = [[Ministry of Panchayat Raj and Rural Development|Minister of Panchayat Raj and Rural Development]] [[Government of Andhra Pradesh]]
| term_start2 = 30 May 2019
| term_end2 = 7 April 2022
| governor2 = * [[E. S. L. Narasimhan]]
* [[Biswabhusan Harichandan]]
| 1blankname2 = Chief Minister
| 1namedata2 = [[Y. S. Jagan Mohan Reddy]]
| predecessor2 = [[Nara Lokesh]]
| successor2 = [[Budi Mutyala Naidu]]
| office3 = Member of the [[Andhra Pradesh Legislative Assembly]]
| term_start3 = 2009
| term_end3 =
| predecessor3 = [[N. Amarnath Reddy]]
| successor3 =
| constituency3 = [[Punganur Assembly constituency|Punganur]]
| term_start4 = 1999
| term_end4 = 2009
| predecessor4 = G. V. Sreenath Reddy
| successor4 = [[Nallari Kiran Kumar Reddy]]
| constituency4 = [[Pileru Assembly constituency|Pileru]]
| term_start5 = 1989
| term_end5 = 1994
| predecessor5 = Challa Prabhakar Reddy
| successor5 = G. V. Sreenath Reddy
| constituency5 = [[Pileru Assembly constituency|Pileru]]
| party = [[YSR Congress Party]] (since 2013)
| other_party = [[Indian National Congress]] (1985{{ndash}}2013)
| birth_date = {{birth date and age|1952|7|1|df=yes}}<ref>{{cite web | title=పెద్దిరెడ్డి రామచంద్రారెడ్డి: బాల్యం, విద్యాభ్యాసం, వ్యక్తిగత జీవితం, రాజకీయ ప్రస్థానం | url=https://telugu.asianetnews.com/andhra-pradesh/peddireddy-ramachandra-reddy-biography-childhood-family-education-political-life-net-worth-key-facts-krj-saxpkr }}</ref>
| birth_place = Errativaripalle,<ref>{{cite web | title=Peddi Reddy Ramachandra Reddy | MLA | Yerrathivaripalle | Punganur | YSRCP | date=8 April 2020 | url=https://theleaderspage.com/peddi-reddy-ramachandra-reddy/ }}</ref> [[Sodam|Sodam Mandalam]], [[Chittor district]], [[Andhra Pradesh]]
| spouse = Swarna Latha
| father = Peddireddy Laxma Reddy
| mother =
| children = [[Peddireddy Venkata Midhun Reddy|P. V. Midhun Reddy]]
| relatives = [[Peddireddy Dwarakanatha Reddy]] (Brother)
| alma_mater = [[Sri Venkateswara University]]
| education = [[PhD]] in [[sociology]]<ref>{{Cite web |last=MN Samdani |date=13 April 2022 |title=Andhra Pradesh: New ministers in CM Jagan Reddy's cabinet score high with PhDs, professional degrees |url=https://timesofindia.indiatimes.com/city/amaravati/andhra-pradesh-new-ministers-in-cm-jagan-reddys-cabinet-score-high-with-phds-professional-degrees/articleshow/90811853.cms |access-date=11 May 2022 |website=[[The Times of India]] |language=en}}</ref>
}}

'''Peddireddy Ramachandra Reddy''' is an Indian politician from the state of [[Andhra Pradesh]]. He formerly served as [[Y. S. Jagan Mohan Reddy ministry|Minister of Energy, Forest, Environment, Science and Technology, Mines and Geology]] in the [[Andhra Pradesh government]] since April 2022.<ref name=":0">{{Cite news |last=K. Umashanker |date=11 April 2022 |title=Peddireddi's sway in Cabinet widens |language=en-IN |work=[[The Hindu]] |url=https://www.thehindu.com/news/national/andhra-pradesh/peddireddis-sway-in-cabinet-widens/article65311424.ece |access-date=11 May 2022 |issn=0971-751X}}</ref> Earlier he served as the Panchayat Raj and Rural Development and Mines and Geology Minister during 2019–2022.<ref>{{Cite news |date=8 June 2019 |title=Andhra Pradesh Ministers: Portfolios and profiles |language=en-IN |work=[[The Hindu]] |url=https://www.thehindu.com/news/national/andhra-pradesh/andhra-pradesh-ministers-portfolios-and-profiles/article27698301.ece |access-date=11 May 2022 |issn=0971-751X}}</ref> Reddy was elected to the [[Andhra Pradesh Legislative Assembly]] from [[Indian National Congress]] from [[Pileru Assembly constituency]] till 2009 And [[Punganur (Assembly constituency)|Punganur Assembly constituency]] till 2014, Later From [[YSR Congress Party]] for the [[Punganur (Assembly constituency)|Punganur Assembly constituency]] till now.<ref name=":1">{{Cite web |title=Punganur Assembly Election Results 2019 Live: Punganur Constituency (Seat) Election Results, Live News. |url=https://www.news18.com/assembly-elections-2019/andhra-pradesh/punganur-election-result-s01a165/ |access-date=2022-05-09 |website=News18}}</ref>
He won the [[2009 Andhra Pradesh Legislative Assembly election|2009 elections]] from [[Punganur (Assembly constituency)|Punganur Assembly constituency]] and was appointed the Forest Minister in [[Y. S. Rajasekhara Reddy]] ministry. Post the [[death of Y. S. Rajasekhara Reddy]], he quit the ministerial post citing differences with [[Kiran Kumar Reddy]], the later [[Chief minister of Andhra Pradesh]]. In 2013, he joined YSR Congress Party.<ref name=":0" /> He later won [[2014 Andhra Pradesh Legislative Assembly election|2014 elections]] and [[2019 Andhra Pradesh Legislative Assembly election|2019 elections]].

==Childhood and education==
His education went on in his own district. He completed his PhD in sociology from Sri Venkateswara University in 1975. He was unanimously elected as the president of the Students Union during his college days at SV University.

==Early life==
After completing his education, he entered the business sector. He first entered the construction sector and later expanded his business into irrigation and real estate sectors. He has built a reputation as a good businessman in a short span of time by undertaking the construction of various projects across the country.

==Political career==

In 1974, he was selected as president of the student union in [[Sri Venkateswara University]], [[Tirupati]]. In 1978, he contested as MLA on a BJP ticket from the [[Pileru Assembly constituency]] but he lost. He joined the Indian National Congress (INC) party and he again lost in 1985, AP assembly elections from the Congress party. He was elected thrice as Member of Legislative Assembly (MLA) from the Pileru constituency from the Congress party. From 1995, he worked as district president for 9 years from the Congress party. In 2008, he was appointed vice president of the PCC. From 2009-2010, he served as minister of forest in Y.S Rajashekar Reddy, Roshaiah’s Cabinet.

In 2009, in Andhra Pradesh legislative elections, he won the position of Member of Legislative Assembly (MLA) from [[Punganur Assembly constituency]] of the Congress party. He joined the [[Yuvajana Sramika Rythu Congress Party|YSR Congress Party (YSRCP)]]. From 2015, he worked as state chief secretary from the YSRCP party.

He was a senior leader of the YSRCP party. In [[2014 Andhra Pradesh Legislative election]], he was elected as Member of Legislative Assembly (MLA) with the highest majority of 1,04,587 votes from the YSRCP party. In 2019, he won the post of Member of Legislative Assembly (MLA) with the highest majority of 1,07,431 votes from the YSRCP party. In 2019, he was appointed Minister for Panchayat Raj & Rural Development. In [[2024 Andhra Pradesh Legislative Assembly election]], he won by slight margin of nearly 6,000 votes.<ref>{{Cite web |title=Punganur Assembly Election Results 2024: Punganur Election Candidates List, Election Date, Vote Share - IndiaToday |url=https://www.indiatoday.in/elections/assembly/andhra-pradesh/punganur-constituency-result-1165 |access-date=2024-11-07 |website=India Today |language=en}}</ref>

==Election statistics==
{| class="wikitable"
|-
!
! Year
! Contested For
! colspan="2" | Party
! Constituency
! Opponent
! Votes
! Majority
! Result
|-
|1
| [[1978 Andhra Pradesh Legislative Assembly election|1978]]
| rowspan="10" |[[Member of the Legislative Assembly (India)|MLA]]
| {{Full party name with color|Janata Party}}
| rowspan = "6"|[[Pileru Assembly constituency|Pileru]]
| Mogal Sufulla Baig ([[Indian National Congress|INC]])
| 22,203 - 36,476
| -14,273
| {{lost}} <ref name="resultuniversity.com">{{cite web | title=Pileru Assembly Constituency Election Result - Legislative Assembly Constituency | url=https://resultuniversity.com/election/pileru-andhra-pradesh-assembly-constituency }}</ref>
|-
|2
| [[1985 Andhra Pradesh Legislative Assembly election|1985]]
| {{Full party name with color|Indian National Congress| rowspan=6}}
| Challa Prabhakara Reddy ([[Indian National Congress|INC]])
| 37,938 - 42,187
| -4,249
| {{lost}} <ref name="resultuniversity.com"/>
|-
|3
| [[1989 Andhra Pradesh Legislative Assembly election|1989]]
| Challa Ramachandhra Reddy ([[Telugu Desam Party|TDP]])
| 61,191 - 36,555
| +24,636
| {{WON}} <ref name="resultuniversity.com"/>
|-
|4
| [[1994 Andhra Pradesh Legislative Assembly election|1994]]
| G. V. Srinath Reddy ([[Telugu Desam Party|TDP]])
| 47,505 - 57,160
| -9,655
| {{lost}} <ref name="resultuniversity.com"/>
|-
|5
| [[1999 Andhra Pradesh Legislative Assembly election|1999]]
| G. V. Srinath Reddy ([[Telugu Desam Party|TDP]])
| 62,562 - 49,129
| +13,433
| {{WON}} <ref name="resultuniversity.com"/>
|-
|6
| [[2004 Andhra Pradesh Legislative Assembly election|2004]]
| G. V. Srinath Reddy ([[Telugu Desam Party|TDP]])
| 67,328 - 45,740
| +21,588
|{{WON}}
<ref name="resultuniversity.com"/>
|-
|7
| [[2009 Andhra Pradesh Legislative Assembly election|2009]]
| rowspan = "4" |[[Punganur Assembly constituency|Punganur]]
| M. Venkata Ramana Raju ([[Telugu Desam Party|TDP]])
| 84,083 - 43,356
| +40,727
| {{WON}}
<ref name="Punganur Assembly Constituency Elec">{{cite web | title=Punganur Assembly Constituency Election Result - Legislative Assembly Constituency | url=https://resultuniversity.com/election/punganur-andhra-pradesh-assembly-constituency }}</ref>
|-
|8
|[[2014 Andhra Pradesh Legislative Assembly election|2014]]
| {{Full party name with color|YSR Congress Party| rowspan = 3}}
| M. Venkata Ramana Raju ([[Telugu Desam Party|TDP]])
| 1,04,587 - 72,856
| +31,731
| {{WON}}
<ref name="Punganur Assembly Constituency Elec"/>
|-
|9
| [[2019 Andhra Pradesh Legislative Assembly election|2019]]
| N. Anesha Reddy ([[Telugu Desam Party|TDP]])
| 1,07,876
| +43,555
| {{WON}}
<ref name="Punganur Assembly Constituency Elec"/>
|-
|10
| [[2024 Andhra Pradesh Legislative Assembly election|2024]]
| Challa Ramachandhra Reddy ([[Telugu Desam Party|TDP]])
| 1,00,793- 94,698
| +6,538
| {{WON}}
<ref>{{cite web | title=Punganur Assembly Election Results 2024: Punganur Election Candidates List, Election Date, Vote Share - IndiaToday | url=https://www.indiatoday.in/elections/assembly/andhra-pradesh/punganur-constituency-result-1165 }}</ref>
|}

== References ==
{{reflist}}

{{DEFAULTSORT:Peddireddy, Ramachandra Reddy}}
[[Category:Politicians from Chittoor district]]
[[Category:Andhra Pradesh MLAs 2009–2014]]
[[Category:Andhra Pradesh MLAs 2014–2019]]
[[Category:Andhra Pradesh MLAs 2019–2024]]
[[Category:State cabinet ministers of Andhra Pradesh]]
[[Category:Living people]]
[[Category:YSR Congress Party politicians]]
[[Category:Indian National Congress politicians from Andhra Pradesh]]
[[Category:Andhra Pradesh MLAs 2024–2029]]
[[Category:Janata Party politicians]]
[[Category:Bharatiya Janata Party politicians from Andhra Pradesh]]
[[Category:1952 births]]

SpaDeX

2026-05-02T12:02:17Z

Lekhachitra963: article

{{Short description|Indian space docking experiment mission}}
{{Use dmy dates|date=October 2024}}
{{Use Indian English|date=March 2025}}
{{Infobox spaceflight
| name = Space Docking Experiment
| image = File:PSLV-C60, SpaDEx — Chaser (SDX01) and Target (SDX02) spacecrafts during testing.png
| image_caption = SpaDeX Chaser (SDX01) and Target (SDX02) spacecrafts during testing
| image_size =
| mission_type = Rendezvous and Docking
| operator = [[ISRO]]
| spacecraft_bus = [[Indian Mini Satellite bus|Modified IMS-1]]
| manufacturer =
* [[U. R. Rao Satellite Centre]]
* [[Ananth Technologies]]
| launch_date = 30 December 2024, 10:00 PM [[Indian Standard Time|IST]] (16:30 [[UTC]])
| launch_rocket = [[Polar Satellite Launch Vehicle#PSLV-CA|PSLV-CA C60]]<ref>{{cite web |title=PSLV-C60 SPADEX Mission |url=https://www.isro.gov.in/media_isro/pdf/Missions/PSLVC60/PSLVC60-mission-brochure-english.pdf |publisher=ISRO |access-date=28 December 2024 |archive-date=28 December 2024 |archive-url=https://web.archive.org/web/20241228072331/https://www.isro.gov.in/media_isro/pdf/Missions/PSLVC60/PSLVC60-mission-brochure-english.pdf |url-status=dead }}</ref>
| launch_site = [[Satish Dhawan Space Centre#First Launch Pad|Satish Dhawan Space Centre FLP]]
| launch_contractor = [[ISRO]]
| orbit_altitude = 460 kilometres
| orbit_inclination = 45°
}}

'''SpaDeX''' or '''Space Docking Experiment''' is a twin satellite mission developed by [[ISRO]] to mature and demonstrate technologies related to orbital [[Space rendezvous|rendezvous]], [[Spacecraft Docking and Berthing Mechanisms|docking]], [[formation flying]], which will have future applications in areas such as human spaceflight, in-space satellite servicing and other proximity operations.<ref>{{Cite web |date=2024-12-30 |title=ISRO PSLV-C60 SpaDeX mission Highlights: Both satellites Chaser and Target deployed successfully! |url=https://www.cnbctv18.com/india/science/isro-pslv-c60-spadex-mission-live-updates-space-docking-experiment-liveblog-19532008.htm |access-date=2025-03-20 |website=CNBCTV18 |language=en}}</ref>

SpaDeX consists of two [[Indian Mini Satellite bus|modified IMS-1]] class [[Satellite|satellites]] weighing 220 kg each. During proximity operations one spacecraft acts as a Chaser and other acts as a Target.

Both spacecraft were launched together from the [[Satish Dhawan FLP|First Launch Pad]] of [[Satish Dhawan Space Centre]] (SDSC) aboard a dedicated [[Polar Satellite Launch Vehicle]] (PSLV) on 30 December 2024 at 16:30:15 UTC and subsequently injected into slightly different orbits.<ref>{{cite news |last1=Chaitanya |first1=SV Krishna |title=ISRO may test space docking on December 26 |url=https://www.newindianexpress.com/states/tamil-nadu/2024/Dec/06/isro-may-test-space-docking-on-december-26 |access-date=9 December 2024 |publisher=The New Indian Express |date=6 December 2024 |archive-date=8 December 2024 |archive-url=https://web.archive.org/web/20241208083617/https://www.newindianexpress.com/states/tamil-nadu/2024/Dec/06/isro-may-test-space-docking-on-december-26 |url-status=live }}</ref><ref>{{Cite web |last=Smith |first=Martin |date=2024-12-30 |title=India to launch SPADEX space docking demonstration, begins assembly of human-rated launch vehicle |url=https://www.nasaspaceflight.com/2024/12/spadex-launch/ |access-date=2024-12-30 |website=NASASpaceFlight.com |language=en-US}}</ref>

After deployment, the two spacecraft then executed manoeuvres to bring them together again. The Chaser (SDX01) approached the target (SDX02) and then carried out precision manoeuvres to complete a successful docking.<ref>{{Cite web |url=https://www.cnn.com/2025/01/15/india/india-space-docking-attempt-intl-hnk/index.html |title=India achieves first space docking, becoming fourth country to achieve major milestone |website=[[CNN]] |date=16 January 2025 |access-date=16 January 2025 |archive-date=16 January 2025 |archive-url=https://web.archive.org/web/20250116054000/https://www.cnn.com/2025/01/15/india/india-space-docking-attempt-intl-hnk/index.html |url-status=live }}</ref><ref>{{Cite web |title=Isro's SpaDeX: India successfully conducts historic space-docking test |url=https://www.bbc.com/news/articles/c8j89k02py0o |access-date=2025-01-17 |website=www.bbc.com |date=16 January 2025 |language=en-GB}}</ref> With this success, India became one of the few countries in the world to have achieved a successful in-space docking using indigenous technology.

== Mission objectives ==
According to ISRO, the SpaDeX mission had the following objectives:

* To demonstrate an autonomous rendezvous and docking using the [[Space rendezvous#Methods of approach|V-bar approach]].<ref name=":5">{{Cite web |title=SpaDeX Mission |url=https://www.isro.gov.in/mission_SpaDeX.html |url-status=live |archive-url=https://web.archive.org/web/20241230034912/https://www.isro.gov.in/mission_SpaDeX.html |archive-date=30 December 2024 |access-date=2024-12-30 |website=www.isro.gov.in}}</ref>
* To verify electrical power transfer between two docked spacecraft.<ref name=":5" />
* To execute a composite spacecraft control using the [[Spacecraft attitude determination and control|Attitude Control System]] of another spacecraft while both are in a docked configuration.<ref>{{Cite web |last=Ramesh |first=Sandhya |date=2024-12-30 |title=ISRO launches SpaDeX onboard PSLV. How it will pave way for Bharatiya Antariksha Station |url=https://theprint.in/science/isro-set-to-launch-spadex-onboard-pslv-how-it-will-pave-way-for-bharatiya-antariksha-station/2424592/ |url-status=live |archive-url=https://web.archive.org/web/20250110115040/https://theprint.in/science/isro-set-to-launch-spadex-onboard-pslv-how-it-will-pave-way-for-bharatiya-antariksha-station/2424592/ |archive-date=10 January 2025 |access-date=2025-01-01 |website=ThePrint |language=en-US}}</ref>
* To act as independent satellites after undocking, and to operate their payloads for a period of two years.<ref name=":11">{{Cite web |date=2024-12-30 |title=PSLV-C60 SPADEX Mission |url=https://www.isro.gov.in/media_isro/pdf/Missions/PSLVC60/PSLVC60-mission-brochure-english.pdf |url-status=dead |archive-url=https://web.archive.org/web/20241228072331/https://www.isro.gov.in/media_isro/pdf/Missions/PSLVC60/PSLVC60-mission-brochure-english.pdf |archive-date=28 December 2024 |access-date=2024-12-30 |website=www.isro.gov.in}}</ref><ref name=":13">{{Cite web |last1=TA |first1=Johnson |last2=Dutt |first2=Anonna |date=2025-01-17 |title=ISRO successfully docks two satellites in space, India fourth country to achieve feat after US, Russia, China |url=https://indianexpress.com/article/india/isro-docks-spadex-two-satellites-9781414/ |access-date=2025-01-17 |website=The Indian Express |language=en}}</ref>
* To enhance ISRO's flight operational flexibility and also expand its mission capabilities.<ref name=":16">{{Cite news |title=ISRO Successfully Launches SpaDeX Mission For "In-Space Docking" |url=https://www.ndtv.com/india-news/isro-launches-in-space-docking-experiment-from-sriharikota-7365585 |archive-url=http://web.archive.org/web/20260115063311/https://www.ndtv.com/india-news/isro-launches-in-space-docking-experiment-from-sriharikota-7365585 |archive-date=2026-01-15 |access-date=2026-03-24 |work=www.ndtv.com |language=en}}</ref>

== Mission history ==

=== Conceptualisation ===
The [[research and development]] (R&D) needed to complete the project began with preliminary studies in 2016.<ref name=":10">{{Cite web |last=Tripathi |first=Sibu Kumar |date=2025-01-06 |title=Isro to dock SpaDeX satellites on Tuesday, epic space chase in final phase |url=https://www.indiatoday.in/science/story/isro-to-dock-spadex-satellites-on-tuesday-epic-space-chase-to-end-soon-2660220-2025-01-06 |access-date=2025-01-06 |website=India Today |language=en}}</ref> The Space Docking Experiment (SpaDeX) was approved by the [[Government of India]] with an initial funding of [[₹]]10 [[crore]], cleared in 2017.{{As of|2022|July}}, the SpaDeX project was sanctioned with approxiamately {{INRConvert|124.47|c|year=2022}} in funding.<ref>{{Cite news |last=Fernandes |first=Jocelyn |date=2023-10-21 |title=ISRO Missions: A look at what's up and coming from India's space research agency |url=https://www.livemint.com/science/news/isro-missions-a-look-at-whats-up-and-coming-from-indias-space-research-agency-11697863378908.html |url-status=live |archive-url=https://web.archive.org/web/20231220080349/https://www.livemint.com/science/news/isro-missions-a-look-at-whats-up-and-coming-from-indias-space-research-agency-11697863378908.html |archive-date=20 December 2023 |access-date=2024-12-30 |work=mint |language=en}}</ref>

The Chaser and Target satellites, along with related docking technologies, were designed and implemented for the SpaDeX mission by [[U. R. Rao Satellite Centre]] (URSC) with assistance from [[Vikram Sarabhai Space Centre]] (VSSC), [[Liquid Propulsion Systems Centre]] (LPSC), [[Space Applications Centre]] (SAC), [[ISRO Inertial Systems Unit]] (IISU), and [[Laboratory for Electro-Optics Systems]] (LEOS).<ref name=":6">{{Cite news |date=29 December 2024 |title=ISRO to launch its SpaDeX mission tomorrow |url=https://www.aninews.in/news/national/general-news/isro-to-launch-its-spadex-mission-tomorrow20241229134535/ |access-date=30 December 2024 |work=ANI}}</ref>

For the SpaDeX satellites, [[Ananth Technologies]] provided Rendezvous Processing Units (RPU) and [[DC-to-DC converter|DC-to-DC converters]]. Additionally, the company provided 29 essential components for the PSLV-C60 launch vehicle, such as [[data acquisition]] units, transmitters, power modules, [[Indian Regional Navigation Satellite System|NavIC chip]] and control modules.<ref>{{Cite news |last= |first= |date=2024-12-31 |title=Hyderabad-based ATL congratulates ISRO on PSLV-C60, Spadex |url=https://www.thehindu.com/news/national/telangana/hyderabad-based-atl-congratulates-isro-on-pslv-c60-spadex/article69043857.ece |url-status=live |archive-url=https://web.archive.org/web/20250104213313/https://www.thehindu.com/news/national/telangana/hyderabad-based-atl-congratulates-isro-on-pslv-c60-spadex/article69043857.ece |archive-date=4 January 2025 |access-date=2024-12-31 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref><ref name=":9">{{Cite web |last=Siddiqui |first=Huma |date=2024-12-31 |title=India's PSLV-C60 launch: A milestone in space docking and private industry collaboration |url=https://www.financialexpress.com/life/science/indias-pslv-c60-launch-a-milestone-in-space-docking-and-private-industry-collaboration/3704342/ |url-status=live |archive-url=https://web.archive.org/web/20241231142223/https://www.financialexpress.com/life/science/indias-pslv-c60-launch-a-milestone-in-space-docking-and-private-industry-collaboration/3704342/ |archive-date=31 December 2024 |access-date=2024-12-31 |website=Financialexpress |language=en}}</ref> In less than three months, Ananth Technologies completed the satellite assembly, integration, and testing for ISRO, and delivered them to the U R Rao Satellite Centre (URSC).<ref>{{Cite web |last=MP |first=Sidharth |date=2024-10-18 |title=ISRO gears up for 'Space handshake' SPADEX; private firm delivers two satellites |url=https://www.wionews.com/india-news/isro-gears-up-for-space-handshake-spadex-private-firm-delivers-two-satellites-768653 |access-date=2024-10-18 |website=WION |language=en-us}}</ref> As per the then head of ISRO, [[S. Somanath]], docking is a crucial component for [[Chandrayaan-4]] and that SpaDeX is intended as a demonstrator and forerunner.<ref name=":2">{{Cite web |last1=Upadhya |first1=Harish |last2=Sen Gupta |first2=Pathikrit |date=25 December 2024 |title=Two 200 Kg Spacecraft At Rs 125 Cr: A Lot Is Riding On ISRO's SpaDeX Mission; Here's Why {{!}} Exclusive |url=https://www.news18.com/india/two-200-kg-spacecraft-at-rs-125-cr-a-lot-is-riding-on-isros-spadex-mission-heres-why-exclusive-9167171.html |access-date=2024-12-27 |website=News18 |language=en}}</ref>

According to [[Jitendra Singh Rana]], Minister of State for [[Ministry of Science and Technology (India)|Science & Technology]] and [[Ministry of Earth Sciences|Earth Sciences]], and [[Prime Minister of India|Prime Minister]] [[Narendra Modi]], the development of the SpaDeX mission represents a significant step forward in the establishment of Bharatiya Antariksha Station by 2035. Mastering docking techniques is essential for future deep space missions, according to [[Nambi Narayanan]]. As per [[Mylswamy Annadurai]], the project director of the [[Chandrayaan-1]], the demonstrated docking technique will aid in the future management of [[space debris]].<ref>{{Cite web |last=Bajwa |first=Harpreet |date=2025-01-17 |title=SpaDex docking a step towards Indian Space Station by 2035: Minister Jitender Singh |url=https://www.newindianexpress.com/nation/2025/Jan/17/spadex-docking-a-step-towards-indian-space-station-by-2035-minister-jitender-singh |access-date=2025-01-17 |website=The New Indian Express |language=en}}</ref><ref>{{Cite web |last=Tripathi |first=Sibu Kumar |date=2025-01-16 |title=A stepping stone: PM Modi congratulates Isro over Spadex docking success |url=https://www.indiatoday.in/science/story/a-stepping-stone-pm-modi-congratulates-isro-over-spadex-docking-success-2665679-2025-01-16 |access-date=2025-01-17 |website=India Today |language=en}}</ref><ref>{{Cite news |last=Singh |first=Surendra |date=2025-01-17 |title=Isro's SpaDeX op success stepping stone for India's ambitious space missions: PM Modi |url=https://timesofindia.indiatimes.com/india/isros-spadex-op-success-stepping-stone-for-indias-ambitious-space-missions-pm-modi/articleshow/117312695.cms |access-date=2025-01-17 |work=The Times of India |issn=0971-8257}}</ref>

=== Launch ===
[[File:PSLV-C60, SpaDeX — LV on First Launch Pad with MST retracted 01.jpg|thumb|PSLV-C60 Launch Vehicle]]
On 30 December 2024, PSLV-C60 launched both SDX01 and SDX02 spacecraft into a 475-kilometer-high circular orbit with an inclination of 55° at 21:58 hours [[Indian standard time|IST]] (16:28 [[GMT]]) from the First Launch Pad at SDSC.<ref>{{Cite web |last=Jones |first=Andrew |date=2024-12-30 |title=India launches space docking experiment with PSLV rocket, advancing major ambitions |url=https://spacenews.com/india-launches-space-docking-experiment-with-pslv-rocket-advancing-major-ambitions/ |access-date=2025-01-11 |website=SpaceNews |language=en-US}}</ref> The launch occurred without any incident. Both spacecraft separated successfully from the launch vehicle at 15 minutes after the launch.<ref>{{Cite news |last=C.S |first=Hemanth |date=2024-12-30 |title=PSLV-C60 launch: ISRO launches SpaDeX mission for space docking |url=https://www.thehindu.com/sci-tech/science/pslvc60-lifts-off-with-spadex-spacecraft-from-sriharikota/article69044491.ece |access-date=2026-03-24 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref> At that time, both spacecraft were orbiting the Earth at a speed of 28,800 kilometres per hour, albeit into slightly different orbits with a difference of about 20 kilometers and a local time cycle of about 66 days.<ref name=":17">{{Cite web |title=SpaDeX Mission |url=https://www.isro.gov.in/mission_SpaDeX.html |access-date=2026-03-25 |website=www.isro.gov.in}}</ref> The [[POEM-4]] orbital platform was also carried on the flight with 24 different experiments developed by ISRO and other agencies.<ref>{{Cite web |last=Krishnamurthy |first=Rohini |date=2024-12-30 |title=Giant leap for India: ISRO successfully launches space docking mission ‘SpaDeX’ |url=https://www.downtoearth.org.in/science-technology/giant-leap-for-india-isro-successfully-launches-space-docking-mission-spadex |access-date=2026-03-24 |website=Down To Earth |language=en}}</ref><ref>https://www.newsonair.gov.in/isro-to-launch-spadex-mission-on-dec-30/</ref> [[Chairperson of ISRO|ISRO Chairman]] S. Somanath announced shortly after the flight that the first docking attempt could be done as early as 7th January 2025.<ref>{{Cite web |last=Malik |first=Tariq |date=2024-12-29 |title=India launches 2 SpaDeX satellites on ambitious space docking test for future moon mission, space station |url=https://www.space.com/space-exploration/launches-spacecraft/india-spadex-space-docking-satellites-launch |access-date=2026-03-24 |website=Space |language=en}}</ref><ref name=":16" />

The launch vehicle deployed the spacecraft separately in order to create a separation between them of about {{convert|20|km|mi|abbr=on}}. After the spacecraft executed manoeuvres to prevent them from drifting further apart and then to begin the rendezvous operation.<ref name=":1">{{Cite news |last=Singh |first=Surendra |date=2024-12-25 |title=Isro to launch SpaDex mission on Dec 30 for developing space docking tech |url=https://timesofindia.indiatimes.com/india/isro-to-launch-spadex-mission-on-dec-30-for-developing-space-docking-tech/articleshow/116641609.cms |url-status=live |archive-url=https://web.archive.org/web/20241227101629/https://timesofindia.indiatimes.com/india/isro-to-launch-spadex-mission-on-dec-30-for-developing-space-docking-tech/articleshow/116641609.cms |archive-date=27 December 2024 |access-date=2024-12-27 |work=The Times of India |issn=0971-8257}}</ref> Over subsequent days, ISRO increased the separation between the two spacecraft to greater than 20km.<ref>{{Cite web |date=2025-01-02 |title=Epic chase to begin in space as distance between Isro's SpadeX satellites grow |url=https://www.indiatoday.in/science/story/epic-chase-to-begin-in-space-as-distance-between-isros-spadex-satellites-grow-2658491-2025-01-02 |url-status=live |archive-url=https://web.archive.org/web/20250102132234/https://www.indiatoday.in/science/story/epic-chase-to-begin-in-space-as-distance-between-isros-spadex-satellites-grow-2658491-2025-01-02 |archive-date=2 January 2025 |access-date=2025-01-02 |website=India Today |language=en}}</ref> On 6 January, the docking manoeuvre was postponed from 7 January to 9 January after a need for additional validation through ground simulations was found.<ref>{{Cite news |last= |first= |date=2025-01-06 |title=ISRO's SpaDeX docking experiment postponed to January 9 |url=https://www.thehindu.com/sci-tech/science/spadex-docking-experiment-postponed-to-january-9/article69067681.ece |url-status=live |archive-url=https://web.archive.org/web/20250106110601/https://www.thehindu.com/sci-tech/science/spadex-docking-experiment-postponed-to-january-9/article69067681.ece |archive-date=6 January 2025 |access-date=2025-01-06 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref> The satellites were orbiting at about 28,400 km/h and they were {{convert|11|km|mi|abbr=on}} apart, just prior to the first docking attempt.<ref name=":15">{{Cite news |last=Kumar |first=Chethan |date=2025-02-20 |title=No mega rocket for crewed Moon mission, Isro to rely on docking |url=https://timesofindia.indiatimes.com/india/no-mega-rocket-for-crewed-moon-mission-isro-to-rely-on-docking/articleshow/118398404.cms |access-date=2025-02-21 |work=The Times of India |issn=0971-8257}}</ref>

=== Docking and undocking ===
By 8 January, the two satellites had reduced their separation to 600 meters. To get the chaser satellite closer to the target, ISRO started a drift maneuver that moved it from 500 meters to 225 meters. However, the drift was greater than anticipated after the non-visibility period. The docking was thus was delayed for the second time.<ref>{{Cite web |last=Tripathi |first=Sibu Kumar |date=2025-01-08 |title=Isro's SpaDeX satellite begins drift to move closer for docking |url=https://www.indiatoday.in/science/story/ready-to-dock-isros-spadex-satellites-now-separated-by-just-600-meters-2661641-2025-01-08 |url-status=live |archive-url=https://web.archive.org/web/20250109033537/https://www.indiatoday.in/science/story/ready-to-dock-isros-spadex-satellites-now-separated-by-just-600-meters-2661641-2025-01-08 |archive-date=9 January 2025 |access-date=2025-01-08 |website=India Today |language=en}}</ref><ref>{{Cite web |last1=Kumar |first1=Vivek |last2=Joshi |first2=Poorva |date=2025-01-08 |title=Isro postpones SpaDeX docking again, says satellites are safe |url=https://www.indiatoday.in/science/story/isro-postpones-spadex-docking-excess-drift-satellites-are-safe-2661786-2025-01-08 |url-status=live |archive-url=https://web.archive.org/web/20250109030209/https://www.indiatoday.in/science/story/isro-postpones-spadex-docking-excess-drift-satellites-are-safe-2661786-2025-01-08 |archive-date=9 January 2025 |access-date=2025-01-08 |website=India Today |language=en}}</ref> On 9 January, ISRO placed the chaser on a slow drift trajectory to bring it closer to the target. It was anticipated that the docking sequence would begin on 10 January, however this was subsequently delayed by several days.<ref>{{Cite web |date=2025-01-09 |title=ISRO's SpaDex mission back on track after satellite drift, docking may be achieved on Friday |url=https://indianexpress.com/article/india/isros-spadex-mission-back-on-track-after-satellite-drift-docking-may-be-achieved-on-friday-9770309/ |url-status=live |archive-url=https://web.archive.org/web/20250110055352/https://indianexpress.com/article/india/isros-spadex-mission-back-on-track-after-satellite-drift-docking-may-be-achieved-on-friday-9770309/ |archive-date=10 January 2025 |access-date=2025-01-09 |website=The Indian Express |language=en}}</ref> By 12 January, the SDX01 and SDX02 spacecraft were within 15 metres of one another. ISRO activated imaging sensors allowing the satellites to take pictures and videos of each other.<ref>{{Cite web |title=SpaDex satellites now at a distance of 15 metres from each other: ISRO |url=https://www.deccanherald.com/science/spadex-satellites-now-at-a-distance-of-15-metres-from-each-other-isro-2-3351553 |url-status=live |archive-url=https://web.archive.org/web/20250113010727/https://www.deccanherald.com/science/spadex-satellites-now-at-a-distance-of-15-metres-from-each-other-isro-2-3351553 |archive-date=13 January 2025 |access-date=2025-01-12 |website=Deccan Herald |language=en}}</ref>

On 13 January, an attempt was made by the chaser to approach within 15 meters and then 3 meters of the target. However, a delay in receiving signals from the proximity and docking sensors was observed during the inter-satellite distance reduction maneuver. For the SDX01 and SDX02 to correctly align throughout the docking process, these sensors were crucial. Because of the delay, an onboard safe mode was automatically activated to prevent any unintentional collision. This aborted the docking attempt and increased the inter-satellite distance between SDX01 and SDX02 to 8 km.<ref>{{Cite web |last=Tripathi |first=Sibu Kumar |date=2025-01-13 |title=Isro aborted SpaDeX docking after satellites triggered safe mode in space |url=https://www.indiatoday.in/science/story/isro-aborted-spadex-docking-after-satellites-triggered-safe-mode-in-space-2663956-2025-01-13 |url-status=live |archive-url=https://web.archive.org/web/20250113121517/https://www.indiatoday.in/science/story/isro-aborted-spadex-docking-after-satellites-triggered-safe-mode-in-space-2663956-2025-01-13 |archive-date=13 January 2025 |access-date=2025-01-13 |website=India Today |language=en}}</ref>

On 16 January, a repeat of the docking attempt succeeded as the target captured the chaser for the first time.<ref name="auto">{{Cite news |last=C.S |first=Hemanth |date=2025-01-16 |title=ISRO successfully executes SpaDeX docking experiment; India joins elite club of nations |url=https://www.thehindu.com/sci-tech/science/isro-successfully-executes-spadex-docking-experiment-india-joins-elite-club-of-nations/article69103462.ece |access-date=2025-01-17 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref>The Chaser spacecraft began to approach the Target, gradually lowering the separation between them to a distance of a few metres. For autonomous docking, the relative velocities of SDX01 and SDX02 were reduced to 0.036 km/h or 10 mm/s using [[Retrorocket|retrorockets]] and a sensor suite.<ref name=":18">{{Cite web |last=Bagla |first=Pallava |date=26 December 2024 |title='SpaDeX' Mission: How ISRO Will Dock Two Satellites In Space |url=https://www.ndtv.com/india-news/spadex-mission-how-isro-will-dock-two-satellites-in-space-7332909 |url-status=live |archive-url=https://web.archive.org/web/20241227055636/https://www.ndtv.com/india-news/spadex-mission-how-isro-will-dock-two-satellites-in-space-7332909 |archive-date=27 December 2024 |access-date=2024-12-27 |website=ndtv.com |language=en}}</ref><ref name=":19">{{Cite book |last=Indian Space Research Organisation |url=https://archive.org/details/SPADEX_docking_system_patent/Complete%20Specification/ |title=ISRO's patent filing for SPADEX docking interface |date=2022-09-09}}</ref><ref name=":20">{{Cite web |last= |date=30 September 2022 |title=Patent Drawings for Autonomous vehicle docking system 200 (r/ISRO) |url=https://imgur.com/a/patent-drawings-autonomous-vehicle-docking-system-200-r-isro-UJ1V1fW |url-status=live |archive-url=https://web.archive.org/web/20241227074344/https://imgur.com/a/patent-drawings-autonomous-vehicle-docking-system-200-r-isro-UJ1V1fW |archive-date=27 December 2024 |access-date=2024-12-27 |website=Imgur |language=en}}</ref> After docking was completed, the mission planned to establish and demonstrate the transfer of electrical power between the spacecraft.<ref name=":1" /> ISRO also successfully managed to control the two satellites as a single stacked entity after docking.<ref>{{Cite news |date=2025-01-16 |title=ISRO successfully docks SpaDeX satellites in space, creates history |url=https://www.hindustantimes.com/india-news/isro-successfully-docks-spadex-two-satellites-in-space-101737003035346.html |archive-url=https://web.archive.org/web/20250116101958/https://www.hindustantimes.com/india-news/isro-successfully-docks-spadex-two-satellites-in-space-101737003035346.html |archive-date=2025-01-16 |access-date=2025-01-17 |work=Hindustan Times |language=en-us}}</ref>

On 13 March, ISRO successfully undocked and separated the SpaDeX satellites.<ref>{{Cite web |last=Vibhavari |first=Prisha |date=2025-03-13 |title=ISRO Aces 'Unbelievable De-docking' Of SpaDeX Satellites, Shares Viral 'Spectacular View' Post |url=https://www.news18.com/india/isro-accomplishes-unbelievable-de-docking-of-spadex-satellites-posts-spectacular-view-watch-9260878.html |access-date=2025-03-14 |website=News18 |language=en}}</ref><ref>{{Cite news |last= |first= |date=2025-03-13 |title=ISRO undocks SpaDex satellites, making India the 4th country to achieve this historic feat |url=https://www.thehindu.com/sci-tech/science/isro-undocks-spadex-satellites/article69325035.ece |access-date=2025-03-13 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref> The process began with an SDX02 extension, followed by the planned release of capture lever 3, the disengagement of the SDX02 capture lever, and the issuance of the de-capture command for both satellites.<ref>{{Cite news |date=13 March 2025 |title=ISRO SpaDex successfully completes undocking, sets stage for Chandrayaan-4 |url=https://www.hindustantimes.com/india-news/isro-spadex-successfully-completes-undocking-sets-stage-for-chandrayaan4-101741849976151.html |access-date=14 March 2025 |work=[[Hindustan Times]]}}</ref> All of the capabilities needed for rendezvous, docking, and undocking operations in a circular orbit have by this point been successfully proven by ISRO.<ref>{{Cite news |last=Kumar |first=Chethan |date=2025-03-13 |title=Isro undocks SpaDex satellites, could try more docking trials |url=https://timesofindia.indiatimes.com/science/isro-undocks-spadex-satellites-could-try-more-docking-trials/articleshow/118971376.cms |access-date=2025-03-13 |work=The Times of India |issn=0971-8257}}</ref> Both SDX01 and SDX02 subsequently orbited the Earth independently.<ref>{{Cite web |last=Dutt |first=Anonna |date=2025-03-14 |title=Isro undocks SpaDeX satellites 2 months after docking them in space |url=https://indianexpress.com/article/india/isro-undocks-spadex-satellites-2-months-after-docking-them-in-space-9884658/ |access-date=2025-03-13 |website=The Indian Express |language=en}}</ref>

ISRO planned to conduct the next series of experiments and another [[Docking and berthing of spacecraft|undocking/re-docking]] by 15 March 2025. The re-docking will take place automatically. Such experiments are only possible in a brief window of 15 days every two months.<ref>{{Cite news |date=2025-02-28 |title=ISRO to resume SpaDeX experiments from March 15: V. Narayanan |url=https://timesofindia.indiatimes.com/india/isro-to-resume-spadex-experiments-from-march-15-v-narayanan/articleshow/118625225.cms |access-date=2025-03-04 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite news |date=2025-02-28 |title=Isro to begin undocking of SpaDeX craft |url=https://timesofindia.indiatimes.com/city/thiruvananthapuram/isro-to-begin-undocking-of-spadex-craft/articleshow/118634331.cms |access-date=2025-03-04 |work=The Times of India |issn=0971-8257}}</ref> On 20 April 2025, ISRO successfully demonstrated the docking of SDX01 and SDX02 spacecraft for the second time. In contrast to the first docking attempt, which involved manually exercising an additional hold point at an intersatellite distance of 3 metres, the second docking was accomplished in full autonomous mode from an intersatellite distance of 15 metres till docking.<ref name=":12">{{Cite web |date=21 April 2025 |title=SPADEX Mission: Successful demonstration of Second Docking and Power Transfer |url=https://www.isro.gov.in/Spadex_Successful_demonstration_of_Second_Docking_and_Power_Transfer.html |access-date=25 April 2025 |website=www.isro.gov.in}}</ref><ref>{{Cite news |last= |first= |date=2025-04-21 |title=SpaDeX Mission: ISRO successfully executes docking of satellites for second time |url=https://www.thehindu.com/sci-tech/science/spadex-mission-isro-successfully-executes-second-docking-of-satellites/article69473419.ece |access-date=2025-04-25 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref>

=== Additional experiments ===
On 28 March 2025, [[V. Narayanan (engineer)|V. Narayanan]] verified that during the first docking process, the spacecraft had not finished transferring electrical power from one satellite to the other. The experiment was moved to the subsequent round because of a possible small misalignment of the power transmission ports in the first attempt. The SpaDeX satellites still have enough fuel to finish the experiment.<ref>{{Cite web |last=Bagla |first=Pallava |date=2025-03-28 |title=India's Satellites In Space Dance, 500km Above Earth At 28,800 Kmph |url=https://www.ndtv.com/india-news/isro-news-spadex-docking-mission-news-indias-satellites-in-deep-space-dance-500km-above-earth-at-28-800-kmph-8033529 |access-date=2025-04-01 |website=ndtv.com |language=en}}</ref>

The ''Rolling experiment'', which involved one satellite circumnavigating the other and returning to its original position while remaining in line of sight, was completed by ISRO on 28 March 2025.<ref>{{Cite web |last=Tripathi |first=Sibu |date=2025-03-28 |title=Isro successfully rolls SpaDeX satellites, pushes them to the limit |url=https://www.indiatoday.in/science/story/isro-successfully-rolls-spadex-satellites-chandrayaan-3-hop-test-moon-rolling-rotating-experiment-2700423-2025-03-28 |access-date=2025-03-31 |website=India Today |language=en}}</ref> Multiple software, sensors, positioning technology, [[ground station]] control over satellite maneuvering, etc. were all validated. The experiment will assist ISRO in comprehending the necessary steps to dock satellites from various orientations to a desired location. Additionally, it will assist ISRO in determining whether vertical docking is feasible,which was tested by another docking of the spacecraft.<ref>{{Cite news |last=Kumar |first=Chethan |date=2025-03-28 |title=Isro attempts & succeeds in 'rolling' SpaDeX satellites, learning key for future docking |url=https://timesofindia.indiatimes.com/india/isro-attempts-succeeds-in-rolling-spadex-satellites-learning-key-for-future-docking/articleshow/119613052.cms |access-date=2025-03-31 |work=The Times of India |issn=0971-8257}}</ref>

On 21 April 2025, the power transfer experiment from SDX02 to SDX01 and vice versa was completed successfully. In the experiment, one of the spacecraft's heating element was powered by the other satellite. Both SDX01 and SDX02 were operating at peak efficiency during the roughly 4-minute power transmission.<ref name=":12" /><ref>{{Cite news |last=Kumar |first=Chethan |date=2025-04-22 |title=In big breakthrough, Isro docks 2 SpaDeX satellites for 2nd time |url=https://timesofindia.indiatimes.com/science/isro-achieves-second-docking-with-spadex-satellites/articleshow/120475563.cms |access-date=2025-04-25 |work=The Times of India |issn=0971-8257}}</ref> The spacecraft were then again undocked to a 460-km circular orbit with a 45-degree inclination.<ref>{{Cite news |date=2025-04-21 |title=ISRO's SpaDeX mission completes second docking of satellites |url=https://www.hindustantimes.com/india-news/isros-spadex-mission-completes-second-docking-of-satellites-101745210871441.html |archive-url=https://web.archive.org/web/20250421120948/https://www.hindustantimes.com/india-news/isros-spadex-mission-completes-second-docking-of-satellites-101745210871441.html |archive-date=2025-04-21 |access-date=2025-05-28 |work=Hindustan Times |language=en-us}}</ref>

On 3 May 2025, it was reported that ISRO has successfully completed a high-speed satellite rendezvous in space, demonstrating the expertise and readiness for orbital defense. At orbital speed of 28,800 kmph, SDX01 and SDX02 were guided into coordinated, high-speed contact. The satellites tested orbital control, real-time communication, and autonomous control systems as they gradually closed in on one another under controlled conditions, much like in aircraft combat training. The maneuvering accuracy needed in [[space warfare]] was emulated in the experiment.<ref>{{Cite web |last=Bagla |first=Pallava |date=3 May 2025 |title=Indian Satellites Practising "Dogfights" In Space. What It Means |url=https://www.ndtv.com/india-news/indian-satellites-practising-dogfights-in-space-what-it-means-8320645 |access-date=2025-05-11 |website=ndtv.com |language=en}}</ref><ref>{{Cite news |date=2025-05-08 |title=ISRO performs space 'dogfight' with twin satellites 500 kilometres above Earth, showcasing advanced orbital control |url=https://timesofindia.indiatimes.com/science/isro-performs-space-dogfight-with-twin-satellites-500-kilometres-above-earth-showcasing-advanced-orbital-control/articleshow/120990430.cms |access-date=2025-05-11 |work=The Times of India |issn=0971-8257}}</ref> From an international standpoint, the test was carried out following remarks made by US Vice [[Chief of Space Operations]] Gen. [[Michael Guetlein]] at the 16th annual McAleese "Defense Programs" Conference in [[Arlington County, Virginia|Arlington]], regarding China's pursuit of a number of [[proximity operations]] in which space objects move in and out of and around one another in unison and under control.<ref>{{Cite web |last=Gordon |first=Chris |date=2025-03-19 |title=China Practicing 'Dogfighting in Space,' US Space Force Says |url=https://www.airandspaceforces.com/china-practicing-dogfighting-space-force/ |access-date=2025-05-11 |website=Air & Space Forces Magazine |language=en-US}}</ref><ref>{{Cite web |last=Dinner |first=Josh |date=2025-03-21 |title=China now has a 'kill mesh' in orbit, Space Force vice chief says |url=https://www.space.com/space-exploration/space-force-general-warns-of-adversaries-surpassing-us-abilities-in-orbit-we-are-at-an-inflection-point |access-date=2025-05-11 |website=Space |language=en}}</ref>

On 23 May 2025, ISRO declared that the primary mission goal of docking was achieved and the mission is in extended phase. Experiments with the secondary instruments will be conducted with the remaining 5 kg of fuel.<ref>{{Cite web |date=23 May 2025 |title="7,200 Tests Completed": ISRO Declares 2025 As Gaganyaan Year |url=https://www.ndtv.com/india-news/we-have-declared-2025-as-gaganyaan-year-isro-chief-v-narayanan-8484208 |access-date=2025-05-30 |website=ndtv.com |language=en}}</ref> ISRO would also used both the spacecraft for communication tests with [[Amazon Web Services|AWS]] ground terminals for the Gaganyaan programme.<ref>{{Cite web |last=Tripathi |first=Sibu |date=2026-05-01 |title=Isro reveals Gaganyaan astronaut training details: What’s ready, what’s pending |url=https://www.indiatoday.in/science/gaganyaan-mission/story/isro-reveals-gaganyaan-astronaut-training-details-whats-ready-whats-pending-2904225-2026-05-01 |access-date=2026-05-02 |website=India Today |language=en}}</ref>

== Satellite description ==
[[File:PSLV-C60,_SpaDEx_—_Render_of_Chaser_(SDX01).png|thumb|Render of Chaser (SDX01).]]
The designations SDX01 and SDX02 are assigned to the "Chaser" and "Target" satellites, respectively, though both host docking devices capable of active or passive function.<ref name=":11" /><ref name=":0">{{Cite web |date=2024-12-26 |title=Isro integrates two Spadex satellites with PSLV-C60 for launch |url=https://www.indiatoday.in/science/story/isro-integrates-two-spadex-satellites-with-pslv-c60-for-launch-2655643-2024-12-26 |url-status=live |archive-url=https://web.archive.org/web/20241226113515/https://www.indiatoday.in/science/story/isro-integrates-two-spadex-satellites-with-pslv-c60-for-launch-2655643-2024-12-26 |archive-date=26 December 2024 |access-date=2024-12-27 |website=India Today |language=en}}</ref> Both spacecraft are built on the [[Indian Mini Satellite bus|IMS class]] satellite bus. Additional sensor suite for both spacecrafts include ''Laser Range Finder'' (LRF) and ''[[Retroreflector|Corner Cube Retro Reflectors]]'' to work for a range of 6000 to 200 m for determining range. Two sets of Rendezvous Sensors are used in the range of 2000 to 250 m and from 250-10 m. They provides the relative position while LRF determines both relative position and velocity independently. A ''Proximity and Docking Sensor'' (PDS) provides relative position and velocity over a range of 30 m to 0.4 m. Both Spacecraft use [[Laser diode|Laser Diodes]] as targets for the RS & PDS sensor suits. A ''Video camera'' is used in the 20 to 0.5 m range to capture the video of the docking event. A ''Mechanism Entry Sensor'' is used from 8 cm to 4 cm to detect chaser entry into the target spacecraft during docking.The spacecraft also contain a NAVIC-based Satellite Positioning System, which provides Position, Navigation, and Timing)services to the satellite.They also carry [[Very high frequency|VHF]]/[[Ultra high frequency|UHF]] [[Transceiver|transceivers]]. Multiple test beds were used to calibrate and validate these sensors before accepting them for the mission..<ref name=":17" />[[File:PSLV-C60,_SpaDEx_—_Render_of_Target_(SDX02).png|thumb|Render of Target (SDX02).]]The [[Space Applications Centre]] developed a miniaturized high-resolution camera with photo and video capability that was carried aboard SDX01. SDX02 was equipped with a Multi-Spectral Payload (MMX) for vegetation and natural resource monitoring. In order to properly plan the [[Gaganyaan]] missions, SDX02 has a radiation detector that will collect data on radiation levels in space.<ref name=":7">{{Cite web |last=MP |first=Sidharth |date=2024-12-29 |title=Explainer: Why SPADEX is India's most sophisticated mission around Earth |url=https://www.wionews.com/india-news/isro-spadex-explainer-indias-most-sophisticated-mission-around-earth-8576199 |url-status=live |archive-url=https://web.archive.org/web/20241230053544/https://www.wionews.com/india-news/isro-spadex-explainer-indias-most-sophisticated-mission-around-earth-8576199 |archive-date=30 December 2024 |access-date=2024-12-29 |website=Wion |language=en}}</ref> After separation, the two spacecraft will run their payloads independently for a period of two years.{{citation needed|date=April 2026}}

The Bhartiya Docking System (BDS) was developed by ISRO based on the [[International Docking System Standard]] (IDSS) after unsuccessful attempts to import the docking technology from abroad. The docking mechanism is a low-impact docking system that is androgynous and incorporates a peripheral docking system.It also extends outwards from the spacecraft.<ref name=":17" /> In contrast to the 24 motors used in IDSS, the BDS only uses two. The docking port on SpaDeX is 450 mm in diameter, whereas the docking port at the Gaganyaan and [[Bharatiya Antariksh Station]] will be 800 mm.<ref name=":18" /><ref name=":19" /><ref name=":20" />
[[File:PSLV-C60,_SpaDEx_—_Render_of_Chaser_(SDX01)_and_Target_(SDX02)_in_docked_configuration.png|thumb|Render of Chaser (SDX01) and Target (SDX02) in docked configuration.]]The dual-motor actuation design was designed to help ensure secure connections and accurate alignment at low speeds. The real-time alignment and navigation was supported by [[Proximity sensor|proximity sensors]], [[Laser rangefinder|laser rangefinders]], and rendezvous cameras. During docking operations, an Inter-Satellite Communication Link (ISL) provided smooth data transmission, improving the system's dependability and autonomy.<ref name=":3">{{Cite web |last=Singh |first=Abhinav |date=23 December 2024 |title=PSLV-C60 POEM-4: Pioneering space research with cutting-edge payloads from ISRO, startups, and universities |url=https://www.theweek.in/news/sci-tech/2024/12/23/pslv-c60-poem-4-pioneering-space-research-with-cutting-edge-payloads-from-isro-startups-and-universities.html |access-date=2024-12-28 |website=The Week |language=en}}</ref> As soon as the satellites were under 5 km apart, they were able communicate via ISL to share orientation and location information.<ref name=":10" />

=== New process and technologies ===
[[File:PSLV-C60, SpaDEx — Render of payload stack inside payload fairing.png|thumb|252x252px|Satellites and POEM-4 inside the [[Payload fairing|Payload Fairing]] of the PSLV-C60 rocket]]
The SpaDeX mission will demonstrate ceratin new technolgies and implements for ISRO.
* Instead of being assembled and integrated at Vehicle Assembly and Launching Facility (VALF) and Mobile Service Tower (MST) respectively, the launch vehicle was assembled in a new [[Satish Dhawan Space Centre#PSLV Integration Facility|PSLV Integration Facility]] (PIF) and transported to the launch pad to reduce the lead-in time between missions.<ref name=":4">{{Cite web |last=Dutt |first=Anonna |date=2024-12-30 |title=Why ISRO's 'docking' mission today is critical for India's space ambitions |url=https://indianexpress.com/article/explained/explained-sci-tech/isro-docking-mission-significance-space-9751091/ |url-status=live |archive-url=https://web.archive.org/web/20241230071631/https://indianexpress.com/article/explained/explained-sci-tech/isro-docking-mission-significance-space-9751091/ |archive-date=30 December 2024 |access-date=2024-12-30 |website=The Indian Express |language=en}}</ref><ref>{{Cite web |last=Ramesh |first=Sandhya |date=2024-03-02 |title=How ISRO's PSLV Integration Facility launch at Sriharikota will help India's space ecosystem |url=https://theprint.in/science/how-isros-pslv-integration-facility-launch-at-sriharikota-will-help-indias-space-ecosystem/1985181/ |access-date=2025-01-01 |website=ThePrint |language=en-US}}</ref>
* A low-impact, androgynous peripheral docking system with an approach [[velocity]] of 10 mm/s was developed and employed.<ref name=":3" />
* A trigger mechanism to capture the both satellites and securely hold them in place for docking operations.<ref name=":14">{{Cite news |last=Kumar |first=Chethan |date=2025-01-20 |title=Isro preps for more docking trials with same SpaDeX sats to perfect precision in Space |url=https://timesofindia.indiatimes.com/science/isro-preps-for-more-docking-trials-with-same-spadex-sats-to-perfect-precision-in-space/articleshow/117378839.cms |access-date=2025-01-20 |work=The Times of India |issn=0971-8257}}</ref>
* Power transfer technology, and built-in [[artificial intelligence]] to comprehend satellite conditions.<ref>{{cite news |last1=Kumar |first1=Santosh |last2=S |first2=Gouri |last3=Srivastava |first3=Vatsla |date=16 January 2025 |title=SpaDeX Mission: Revolutionising Space Exploration |url=https://pib.gov.in/PressReleasePage.aspx?PRID=2093369 |access-date=18 January 2025 |publisher=Press Information Bureau |agency=Department of Space, Government of India}}</ref>
* Rendezvous and Docking Algorithms for the spacecraft was developed by the Rendezvous Simulation Laboratory to validate the algorithms through real-time simulation, the Docking Mechanism Performance Test for last stage of docking, and the Vertical Docking Experiment Lab to test the docking mechanisms under controlled settings.<ref name=":4" />
* [[Laser rangefinder]] and corner cube retroreflectors for [[position vector]] and velocity in 6,000 to 200 m range. Rendezvous sensor for position vector in 2,000 to 250 m and 250 to 10 m range. [[Proximity sensor|Proximity]] and docking sensor for position vector and velocity in 30 m to 0.4 m range. An [[image sensor]] for 20 to 0.5 m range to capture the docking event. Mechanism entry sensor from 8 cm to 4 cm to detect SDX01 entry into SDX02.<ref name=":5" /><ref name=":4" /><ref name=":7" /> [[Accelerometer|Accelerometers]] for velocity measurement, and [[star tracker]] for attitude determination.<ref>{{Cite web |last=Singh |first=Abhinav |date=1 January 2025 |title=India's SpaDeX mission: Mastering the precision of autonomous space docking |url=https://www.theweek.in/news/sci-tech/2025/01/01/india-spadex-mission-mastering-the-precision-of-autonomous-space-docking-isro.html |access-date=2025-01-10 |website=The Week |language=en}}</ref>
* Integrated processor for Relative [[Orbit determination|Orbit Determination]] and Propagation (RODP) with differential [[GNSS]]-based [[Satellite positioning system|Satellite Positioning System]] (SPS) for [[Positioning, navigation, and timing|Positioning, Navigation and Timing]] (PNT).<ref name=":6" /><ref name=":4" /> [[VHF]]/[[UHF]] transceivers to transfer and synchronize position vector and velocity data by Inter-Satellite Communication Link.<ref name=":3" />
* Incorporation of other expiriments of POEM-4 stage of the rocket.{{citation needed|date=April 2026}}

=== International collaboration ===
The Italian company ''Leaf Space'', which offers ground segment-as-a-service (GSaaS) solutions, partnered with ISRO to create communication linkages with the POEM-4 platform and the SpaDeX satellites. It made telemetry, command operations, and ongoing SpaDeX mission telemetry monitoring possible.<ref>{{Cite web |last=Faleti |first=Joshua |date=2025-01-03 |title=Leaf Space Provides Support to ISRO SpaDeX LEO Mission |url=https://spacewatch.global/2025/01/leaf-space-provides-support-to-isro-spadex-leo-mission/ |url-status=live |archive-url=https://web.archive.org/web/20250103141411/https://spacewatch.global/2025/01/leaf-space-provides-support-to-isro-spadex-leo-mission/ |archive-date=3 January 2025 |access-date=2025-01-03 |website=SpaceWatch.GLOBAL |language=en-US}}</ref>

== Challenges ==
ISRO did not undertake a trial mission for the space docking experiment due to financial constraints. The two satellites and associated equipment were built by ISRO for [[₹]]125 [[crore]], while the launch vehicle cost an additional ₹250 crore.<ref>{{Cite web |last1=Gupta |first1=Pathikrit Sen |last2=Upadhya |first2=Harish |date=25 December 2024 |title=Two 200 Kg Spacecraft At Rs 125 Cr: A Lot Is Riding On ISRO's SpaDeX Mission; Here's Why {{!}} Exclusive |url=https://www.news18.com/india/two-200-kg-spacecraft-at-rs-125-cr-a-lot-is-riding-on-isros-spadex-mission-heres-why-exclusive-9167171.html |access-date=2025-01-20 |website=News18 |language=en}}</ref> Before Launch, the rocket was forced to hold to avoid potentially close approach risk with other satellites.<ref>{{Cite web |title=Indian Space Situational Assessment Report (ISSAR) for 2024 Released |url=https://www.isro.gov.in/ISSAR_2024.html |access-date=2025-05-31 |website=www.isro.gov.in}}</ref>
As per media reports, SpaDeX is having technical difficulties with the undocking procedure that was supposed to take place on 16 January 2024. V. Narayanan announced on 29 January that ISRO is reviewing the undocking procedure because the agency does not want to undock and abandon the satellites. With 60–70% propellant remaining and the project expense being fully utilized, more docking, undocking, and power transfer experiments will be conducted.<ref>{{Cite web |date=2025-02-06 |title=After successful space docking, Isro's SpaDex satellites face delay in undocking exercise |url=https://indianexpress.com/article/cities/bangalore/isro-spadex-satellites-space-docking-delay-undocking-exercise-9818712/ |access-date=2025-02-06 |website=The Indian Express |language=en}}</ref><ref>{{Cite web |last=Tripathi |first=Sibu Kumar |date=2025-01-21 |title=Isro yet to attempt undocking as SpaDeX satellites remain docked to each other |url=https://www.indiatoday.in/science/story/isro-yet-to-attempt-undocking-as-spadex-satellites-remain-docked-to-each-other-2667965-2025-01-21 |access-date=2025-02-06 |website=India Today |language=en}}</ref> V. Narayanan told [[Press Trust of India]] on 8 February 2025, that there are no issues. ISRO intends to take its time, studying, and organize additional experiments before trying the undocking procedure.<ref>{{Cite web |title=No glitches in SpaDex, we are going step by step: ISRO chief V Narayanan |url=https://www.deccanherald.com/india/no-glitches-in-spadex-we-are-going-step-by-step-isro-chief-v-narayanan-3396575 |access-date=2025-02-09 |website=Deccan Herald |language=en}}</ref>[[File:Collision_Avoidance_Analysis_on_launch_for_spadex.png|left|thumb|484x484px|Pre-Launch COLA for the PSLV-C60 flight]]
== Future development ==
During the SpaDeX mission's post-launch briefing on 30 December 2024, ISRO Chief S. Somanath declared that additional SpaDeX missions with greater size and complexity would be launched, showing larger docking systems, most likely for Gaganyaan and Bharatiya Antariksha Station.<ref name=":8">{{Cite news |date=31 December 2024 |title=ISRO set to launch NVS-02 satellite in Jan 2025, with more missions planned for upcoming year: ISRO Chief |url=https://www.aninews.in/news/national/general-news/isro-set-to-launch-nvs-02-satellite-in-jan-2025-with-more-missions-planned-for-upcoming-year-isro-chief20241231043355/ |access-date=31 December 2024 |work=ANI}}</ref>

ISRO intends to launch SpaDeX-2 in 2025–2028, pending government approval. It is anticipated that it will take a further 18 months to finish the preparations after approval.<ref>{{Cite web |last=Choudhary |first=Srishti |date=2025-05-06 |title=ISRO To Plan Second Space Docking Mission Soon, To Approach Govt For Approval |url=https://www.news18.com/india/isro-to-plan-second-space-docking-soon-to-approach-govt-for-approval-ws-l-9325834.html |access-date=2025-06-23 |website=News18 |language=en}}</ref> The goal of SpaDeX-2 is to dock two satellites in an elliptical orbit rather than a circular one. The reason for this is that in a circular orbit, the satellites' trajectory and velocity stay constant, whereas in an elliptical orbit, they continuously change.<ref>{{Cite web |last=Dutt |first=Anonna |date=2025-06-22 |title=ISRO readies SpaDeX-2 mission to dock satellites in elliptical orbit |url=https://indianexpress.com/article/india/isro-readies-spadex-2-mission-to-dock-satellites-in-elliptical-orbit-10080630/ |access-date=2025-06-23 |website=The Indian Express |language=en}}</ref>

ISRO also plans a SpaDeX-3 in the late 2020's. While SpaDeX-2 will demonstrate docking in an high-earth elliptical orbit, SpaDeX-3 would also demonstrate Sample transfer and remote robotic operations using scaled up hardware sets, paving the way for Bharatiya Antariksh Station and Chandrayaan-4.<ref>{{Cite web |last=Science Desk |first=India Today |date=2026-03-24 |title=Isro plans two new SPADEX missions to prep for Bharatiya Antariksh Station |url=https://www.indiatoday.in/science/story/isro-plans-two-new-spadex-missions-to-prep-for-bharatiya-antariksh-station-2886229-2026-03-24 |access-date=2026-03-24 |website=India Today |language=en}}</ref>The two future projects of ISRO depend on the mission's success.<ref>{{Cite news |last=Kumar |first=Chethan |date=2024-10-14 |title=Docking test likely before Dec 15; Gaganyaan G1: Vyomitra on 1 seat, ECLSS on 2nd, rocket gets new cryo stage |url=https://timesofindia.indiatimes.com/city/bengaluru/docking-test-likely-before-dec-15-gaganyaan-g1-vyomitra-on-1-seat-eclss-on-2nd-rocket-gets-new-cryo-stage/articleshow/114205782.cms |url-status=live |archive-url=https://web.archive.org/web/20241119054228/https://timesofindia.indiatimes.com/city/bengaluru/docking-test-likely-before-dec-15-gaganyaan-g1-vyomitra-on-1-seat-eclss-on-2nd-rocket-gets-new-cryo-stage/articleshow/114205782.cms |archive-date=19 November 2024 |access-date=2024-10-18 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite news |date=2024-12-31 |title=Isro launches space docking satellites, India on path to elite club; PSLV last stage has 24 payloads |url=https://timesofindia.indiatimes.com/india/isro-launches-space-docking-satellites-india-on-path-to-elite-club-pslv-last-stage-has-24-payloads/articleshow/116805228.cms |url-status=live |archive-url=https://web.archive.org/web/20241231051653/https://timesofindia.indiatimes.com/india/isro-launches-space-docking-satellites-india-on-path-to-elite-club-pslv-last-stage-has-24-payloads/articleshow/116805228.cms |archive-date=31 December 2024 |access-date=2024-12-31 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite news |last=C.S |first=Hemanth |date=2024-12-30 |title=PSLV-C60 launch: ISRO launches SpaDeX mission for space docking |url=https://www.thehindu.com/sci-tech/science/pslvc60-lifts-off-with-spadex-spacecraft-from-sriharikota/article69044491.ece |url-status=live |archive-url=https://web.archive.org/web/20241231135139/https://www.thehindu.com/sci-tech/science/pslvc60-lifts-off-with-spadex-spacecraft-from-sriharikota/article69044491.ece |archive-date=31 December 2024 |access-date=2024-12-31 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref>

== See also ==
{{Portal|India|Rocketry|Spaceflight}}
* [[ETS-VII]] or KIKU-7, also known as Orihime/Hikoboshi, a Japanese mission in 1997 with similar objectives.
* [[Kosmos 186 and Kosmos 188]], the first Soviet docking effort.
* [[Gemini 8]], the first docking conducted in space.
* [[Shenzhou 8|Shenzhou]], Chinese docking mission.
* [[Jules Verne ATV]], the first European in space docking.
* [[List of Indian satellites]]

== References ==
{{Reflist}}

{{PSLV}}

{{DEFAULTSORT:SpaDeX}}
[[Category:Robotic satellite repair vehicles]]
[[Category:ISRO space probes]]
[[Category:Spacecraft launched by PSLV rockets]]
[[Category:Spacecraft launched by India in 2024]]
[[Category:ISRO programmes]]
[[Category:Space programme of India]]

Neeraj Yadav (parathlete)

2026-04-30T00:01:37Z

Lekhachitra963: started new data more to come

{{short description|Indian Paralympian track and field athlete (born 1984)}}
{{Use dmy dates|date=October 2023}}
{{Use Indian English|date=October 2023}}
{{infobox sportsperson
| name = Neeraj Yadav
| image =
| imagesize =
| caption =
| birth_date = {{birth date and age|df=y|1984|02|10}}
| birth_place = [[Uttar Pradesh]], India
| country = India
| sport = [[Para-athletics]]
| disability_class = [[F55 (classification)|F55]]
| club =
| coach = [[Vipin Kasana]]
| paralympics =
| pb =
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Asian Para Games]]}}
{{MedalGold|[[2018 Asian Para Games|2018 Jakarta]]|[[Athletics at the 2018 Asian Para Games – Men's javelin throw#F55|Javelin throw F55]]}}
{{MedalGold|[[2022 Asian Para Games|2022 Hangzhou]]|[[Athletics at the 2022 Asian Para Games – Men's discus throw#F55|Discus throw F55]]}}
{{MedalGold|[[2022 Asian Para Games|2022 Hangzhou]]|[[Athletics at the 2022 Asian Para Games – Men's javelin throw#F55|Javelin throw F55]]}}
}}

'''Neeraj Yadav''' (born 10 February 1984) is an Indian [[Paralympic Games|Paralympian]] and [[javelin thrower]].<ref>{{Cite web |title=पैरा एशियन खेलों में स्वर्ण पदक विजेता नीरज यादव के साथ ठगी, ऑनलाइन मंगवाया था सामान |url=https://www.amarujala.com/delhi-ncr/thug-with-gold-medal-winner-neeraj-yadav-in-para-asian-games |access-date=2024-01-16 |website=Amar Ujala |language=hi}}</ref> He primarily competes in [[discus]], [[shotput]] and [[javelin]] at [[Asian Para Games]] in the F55 category. He won Gold at the [[2018 Asian Para Games]] in Indonesia<ref>{{Cite web |title=Love brings Neeraj Yadav back to his dream |url=https://www.paralympic.org/feature/love-brings-neeraj-yadav-back-his-dream |website=International Paralympic Committee}}</ref> and defended it at the 2022 Asian Para Games.<ref name=":0">{{Cite web |last=Selvaraj |first=Jonathan |date=2023-11-03 |title=Meet javelin throw's other Neeraj, who won two golds at the Para Asian Games |url=https://sportstar.thehindu.com/athletics/neeraj-yadav-chopra-javelin-throw-olympics-paralympics-asian-games-para-paris-2024/article67492409.ece |access-date=2024-01-16 |website=Sportstar |language=en}}</ref><ref name=":1">{{Cite web |title=Asian Para Games 2023: India dominates Men's discus throw F54/55/56 event; Neeraj Yadav bags gold |url=https://newsable.asianetnews.com/amp/sports/asian-para-games-2023-clean-sweep-for-india-in-men-s-discus-throw-f54-55-56-event-osf-s314tb |access-date=2024-01-16 |website=newsable.asianetnews.com}}</ref>

== Background ==
Yadav hails from [[Ghaziabad]], [[Uttar Pradesh]]. He suffered paralysis and was diagnosed with neural damage at age 7. His father was a wrestler and a volleyball player. He got married in 2018.<ref name=":0" /> Yadav started his [[Sport of athletics|Athletics]] career in 2015 after playing wheelchair tennis for about seven years.<ref name=":0" />

== Career ==
He won two gold medals at the [[2022 Asian Para Games]] at [[Hangzhou]], [[China]] in October 2023. He won discus throw in the F54/55/56 class on 24 October 2023 and added the javelin gold in the men's F55 category on 28 October 2023.<ref name=":1" /> In September 2022, he won gold at the Marrakech Para Athletics Grand Prix in Morocco with a new Indian National record.<ref>{{Cite web |date=2022-09-20 |title=Marrakech Para Athletics Grand Prix: Indian Athletes Bag 19 Medals in Morocco |url=https://www.news18.com/news/sports/marrakech-para-athletics-grand-prix-indian-athletes-bag-19-medals-in-morocco-5992789.html |access-date=2024-01-16 |website=News18 |language=en}}</ref><ref>{{Cite web |last=IANS |date=2022-09-20 |title=Indian athletes shine in Marrakech Para Athletics Grand Prix with 19 medals |url=https://www.business-standard.com/article/sports/indian-athletes-shine-in-marrakech-para-athletics-grand-prix-with-19-medals-122091901374_1.html |access-date=2024-01-17 |website=www.business-standard.com}}</ref> At the [[2018 Asian Para Games]] he won a gold medal with an Asian Record of 29.84 metres. Earlier representing India, he won silver in the men's shot put and discus F55 event at Fazza Grand Prix in 2016.<ref>{{Cite web |last=Chakraborty |first=Samrat |date=2021-02-12 |title=World Para Athletics Grand Prix: Simran Kaur, Devender Kumar, Neeraj Yadav take India's gold tally to four |url=https://olympics.com/en/news/world-para-athletics-grand-prix-simran-kaur-devender-kumar-neeraj-yadav-take-ind |access-date=2024-01-17 |website=www.olympics.com}}</ref>

== Doping ==
Failed in doping test.<ref>{{Cite web |last= |date=2023-11-18 |title=Asian Para Games gold medallist Neeraj Yadav fails dope test; India may lose two gold medals from Hangzhou 2022 |url=https://sportstar.thehindu.com/athletics/neeraj-yadav-fails-dope-test-asian-para-games-2022-javelin-gold-medallist-india-medal-tally-hangzhou/article67547963.ece |access-date=2024-10-17 |website=Sportstar |language=en}}</ref><ref>https://www.sportskeeda.com/sports/news-para-athlete-neeraj-yadav-tests-positive-doping-india-likely-lose-two-medals-asian-para-games-2022</ref><ref>{{Cite news |date=2023-11-18 |title=Neeraj Yadav fails dope test, India may lose two gold and drop one spot in Asian Para Games table |url=https://timesofindia.indiatimes.com/sports/more-sports/others/asian-para-games-gold-medallist-neeraj-yadav-fails-dope-test/articleshow/105316471.cms |access-date=2024-10-17 |work=The Times of India |issn=0971-8257}}</ref>

== See also ==
* [[Athletics in India]]
* [[India at the 2018 Asian Para Games]]

== References ==
{{reflist}}

== External links ==
* {{IPC athlete|id=neeraj-yadav}}
* {{Instagram|neerajjavelin}}

{{authority control}}

{{DEFAULTSORT:Yadav, Neeraj}}
[[Category:1984 births]]
[[Category:Living people]]
[[Category:Paralympic athletes for India]]
[[Category:Indian men javelin throwers]]
[[Category:Athletes from Uttar Pradesh]]
[[Category:Track and field athletes with disabilities]]
[[Category:Paralympic medalists in athletics (track and field)]]
[[Category:Athletes (track and field) at the 2020 Summer Paralympics]]
[[Category:Asian Para Games medalists in athletics (track and field)]]
[[Category:Medalists at the 2018 Asian Para Games]]
[[Category:Medalists at the 2022 Asian Para Games]]
[[Category:Asian Para Games gold medalists for India]]
[[Category:Athletes (track and field) at the 2022 Asian Para Games]]
[[Category:Athletes (track and field) at the 2018 Asian Para Games]]
[[Category:21st-century Indian sportsmen]]

Kantibhai Kharadi

2026-04-25T03:34:43Z

Lekhachitra963: made first post initial version

{{Short description|Indian politician (born 1969)}}
{{Use dmy dates|date=August 2024}}
{{Use Indian English|date=August 2024}}
{{Infobox officeholder
| name = Kantibhai Kharadi
| office = Member of [[Gujarat Legislative Assembly]]
| term_start = 2012
| predecessor = [[Vasant Bhatol]]
| constituency = [[Danta Assembly constituency|Danta]]
| birth_date = {{birth date and age|1969|06|1|df=y}}
| party = [[Indian National Congress]]
}}

'''Kantibhai Kalabhai Kharadi''' (born 1 June 1969) is an Indian politician from [[Gujarat]] and a member of the [[Gujarat Legislative Assembly]] from the [[Danta Assembly constituency|Danta]].<ref>{{Cite web | title=Kharadi Kantibhai Kalabhai(Indian National Congress(INC)):Constituency- DANTA (ST)(BANASKANTHA) – Affidavit Information of Candidate |url=https://myneta.info/gujarat2012/candidate.php?candidate_id=1646 |access-date=2023-01-03 |website=myneta.info}}</ref><ref>{{Cite web |title=Danta, Gujarat Assembly Election 2022 – Get Danta constituency news updates and complete details |url=https://www.hindustantimes.com/elections/gujarat-assembly-election/danta-10 |access-date=2023-01-03 |website=Hindustan Times |language=en}}</ref><ref>{{Cite web |title=Gujarat Election Results: Full list of winners in 2017 and how it changed in 2022 |url=https://www.financialexpress.com/india-news/gujarat-election-results-2017-full-list-of-winners-constituency-wise-in-assembly-polls-of-gujarat-and-how-it-can-change-in-2022/2904712/ |access-date=2023-01-03 |website=Financialexpress |date=8 December 2022 |language=en}}</ref> He is associated with the [[Indian National Congress]].<ref>{{Cite web |last=news9live |date=2023-01-03 |title=Gujarat Candidate Kantibhai Kalabhai Kharadi Election Result 2022: Gujarat Kantibhai Kalabhai Kharadi Danta Seat latest news, Profile Information, Photos, Videos |url=https://www.news9live.com/elections/gujarat-assembly-election-2022/candidates/kantibhai-kalabhai-kharadi--214339 |access-date=2023-01-03 |website=NEWS9LIVE |language=en}}</ref>

== References ==
{{Reflist}}

{{DEFAULTSORT:Kharadi, Kantibhai}}
[[Category:1969 births]]
[[Category:Living people]]
[[Category:Indian National Congress politicians from Gujarat]]
[[Category:Gujarat MLAs 2012–2017]]
[[Category:Gujarat MLAs 2017–2022]]
[[Category:Gujarat MLAs 2022–2027]]

{{Gujarat-INC-politician-stub}}

Bharat Kesari

2026-04-22T11:59:07Z

Lekhachitra963: put up stub

{{short description|Freestyle wrestling competition}}
{{Use dmy dates|date=December 2017}}
{{Use Indian English|date=December 2017}}

'''Bharat Kesari Dangal''' is freestyle wrestling competition organised by the Haryana Sports and Youth Affairs department to commemorate the martyrdom day of Shaheed [[Bhagat Singh]], [[Shivaram Rajguru]] and [[Sukhdev Thapar]].<ref name="uniindia">{{cite web|url=http://www.uniindia.com/78-wrestlers-to-participate-in-bharat-kesri-dangal/sports/news/421545.html#Aw0rptI2kQVaVEOz.99|title=78 wrestlers to participate in Bharat Kesri Dangal|publisher=uniindia.com|accessdate=2016-03-21}}</ref><ref name="indiatimes">{{cite web|url=http://navbharattimes.indiatimes.com/metro/delhi/other-news/bharat-kesari-dangal-from-yesterday/articleshow/51474872.cms|title=Bharat Kesari Dangal from yesterday - Navbharat Times|publisher=navbharattimes.indiatimes.com|accessdate=2016-03-21}}</ref><ref name="yespunjab">{{cite web|url=http://www.yespunjab.com/punjab/haryana-news/item/87031-haryana-to-organise-freestyle-wrestling-tournament-bharat-kesri-dangal-2016-at-gurgaon|title=Haryana to organise freestyle wrestling tournament 'Bharat Kesri Dangal' 2016 at Gurgaon | YesPunjab.com|publisher=yespunjab.com|accessdate=2016-03-21|archive-url=https://web.archive.org/web/20160314112422/http://www.yespunjab.com/punjab/haryana-news/item/87031-haryana-to-organise-freestyle-wrestling-tournament-bharat-kesri-dangal-2016-at-gurgaon|archive-date=14 March 2016|url-status=dead}}</ref>

== 2017 Competition ==
In this year Bharat Kesari Dangal was organized at War Heros Memorial Stadium, Ambala Cantt, Haryana At 6 pm (Evening). It was a free style kushti competition which will be played by both male & female wrestlers. This kushti competition will played under Badalta Haryana Barhta Haryana

=== Inauguration Ceremony ===
Inauguration function will be start on 21 March 2017 at 6:00 PM. This contest will be played at War Heros Memorial Stadium, Ambala Cantt, Haryana. Guests present at the ceremony included CM. [[Manohar Lal Khattar]], Pro [[Kaptan Singh Solanki|Kaptaan Singh Solanki]], Shri [[Anil Vij]], [[Ram Bilas Sharma (politician)|Ram Bilash Sharma]], Captain Abhiimanu, Shree Om Prakash Dhnakadh, Raav Narveer Singh, Kavita Jain, Krishna Lal Panwar, Vipul Goyal, Manish Kumar Grover, Krishna Kumar Bedi, Dr. Banwari Lal, Nayaab Singh, Brijbhushan Sharan Singh, Ratan Lal Kataria, Shyam Singh, [[Subhash Barala]], [[Kamal Gupta]], Shree Rajiv Mehta, Ashim Goyal, Kamal Gupta, etc.

=== Schedule of Bharat Kesari Dangal ===
* '''Inauguration:''' 21 March 2017
* '''Timing:''' At 6 pm (Evening)
* '''Venue:''' War Heros Memorial Stadium, [[Ambala|Ambala Cantt]]., [[Haryana]]
* '''End of Dangal:''' 23 March 2017

=== Prize Money under Bharat Kesari Dangal 2017 ===
Competition will be held between 5 male & female wrestlers of 10 weight category. Here we have explained prize money to be given to the winners of Bharat Kesari Dangal:

'''Rs. 1 Crore to winner.'''

'''Rs. 50 Lakh will be given to first runner up.'''

'''Rs. 25 lakh will be given to second runner up'''.

=== Cultural Program ===
Here, Haryana Govt. will also organize some cultural program to entertain viewers as you can see below with time and date.
{| class="wikitable"
!Program
!Date
|-
|Haryana Saanskritik Sandhya
|21-03-2017
|-
|Singing by Famous Singers
|22-03-2017
|-
|Beautiful & Attractive Laser Show
|23-03-2017
|}
'''Sources:-'''

http://www.sarkaridunia.in/bharat-kesari-dangal-2017-check-teams-prize-money-schedule/

http://www.sarkaridunia.in/bharat-kesari-dangal-2017-indias-biggest-malefemale-free-style-kushti-contest/

==2016 Competition==
2016 edition of '''Bharat Kesari Dangal''' would be organised by [[Haryana Government]] at [[Tau Devi Lal Stadium]] from 21 to 23 March 2016 in association with [[Indian Olympic Association]] and Wrestling Federation of India (WFI).<ref name="dailypioneer">{{cite web|url=http://www.dailypioneer.com/state-editions/chandigarh/haryana-govt-to-organise-bharat-kesri-dangal.html|title=Haryana Govt to organise Bharat Kesri Dangal|publisher=dailypioneer.com|accessdate=2016-03-21}}</ref><ref name="business-standard">{{cite web|url=http://www.business-standard.com/article/news-ians/bharat-kesari-dangal-to-mark-martyrs-day-winner-to-get-rs-1-crore-116031600895_1.html|title=Bharat Kesari Dangal to mark Martyrs Day; winner to get Rs.1 crore | Business Standard News|publisher=business-standard.com|accessdate=2016-03-21}}</ref><ref name="ptinews">{{cite web|url=http://www.ptinews.com/news/7242524_78-wrestlers-to-participate-in-competition-at-Gurgaon.html|title=fullstory|publisher=ptinews.com|accessdate=2016-03-21}}</ref>

==See also==
* [[Hind Kesari]]
* [[History_of_Haryana#Sports|Dominence of Haryana in sports]]

==References==
{{Reflist}}

[[Category:Sport in Gurgaon]]
[[Category:Wrestling competitions in India]]

U. Thaniyarasu

2026-04-22T01:26:47Z

Lekhachitra963: done

{{short description|Indian politician}}
{{BLP sources|date=October 2019}}
{{Use dmy dates|date=October 2019}}
{{Use Indian English|date=October 2019}}
{{Infobox officeholder
| name = U. Thaniyarasu
| image =
| caption = U. Thaniyarasu
| birth_date =
| birth_place = [[Dharapuram]], [[Tiruppur]], [[Tamil Nadu]]
| office1 = [[Member of Tamil Nadu Legislative Assembly]]
| term_start1 = 25 May 2016
| term_end1 = 11 May 2021
| predecessor1 = [[N. S. N. Nataraj]]
| successor1 = [[M. P. Saminathan]]
| constituency1 = [[Kangayam (State Assembly Constituency)|Kangayam]]
| term_start2 = 23 May 2011
| term_end2 = 21 May 2016
| constituency2 = [[Paramathi-Velur (State Assembly Constituency)|Paramathi-Velur]]
| predecessor2 = ''constituency established''
| successor2 = K. S. Moorthyi
| occupation = Politics & Agriculture
| spouse = Umarani
| children =
| parents = Udaiyappa Gounder, Palaniyammaal
}}
'''U. Thaniyarasu''' is politician and, {{as of|2011|lc=yes}}, was a Member of the [[Tamil Nadu Legislative Assembly]] from the [[Paramathi-Velur (State Assembly Constituency)|Paramathi Velur constituency]]. He represents the alliance with [[AIADMK]].<ref>{{cite web|title=List of MLAs from Tamil Nadu 2011|url=http://www.assembly.tn.gov.in/member_list.pdf|publisher=Govt. of Tamil Nadu}}</ref>

Since May 2016, he has been a Member of the Tamil Nadu Legislative Assembly from the Kangayam constituency.

== References ==
{{Reflist}}

{{DEFAULTSORT:Thaniyarasu, U}}
[[Category:Living people]]
[[Category:Year of birth missing (living people)]]
[[Category:Tamil Nadu MLAs 2011–2016]]
[[Category:Tamil Nadu MLAs 2016–2021]]

A (Malayalam)

2026-04-21T05:28:13Z

Lekhachitra963:

{{Use dmy dates|date=March 2026}}

{{Short description|First letter of the Malayalam script}}

{{Use Indian English|date=April 2026}}
{{Infobox grapheme
| letter = അ
| script = [[Malayalam script]]
| type = [[Abugida]]
| typedesc = ic
| language = [[Malayalam language]]
| phonemes = [{{IPAlink|ɐ}}]
| unicode = U+0D05
| alphanumber = 1
| fam1 = '''𓃾'''
| fam2 = [[File:Proto-semiticA-01.svg|class=skin-invert-image|20px|Proto-Sinaitic 'alp]]
| fam3 = [[File:Protoalef.svg|class=skin-invert-image|20px|Proto-Caananite aleph]]
| fam4 = [[File:Phoenician_aleph.svg|class=skin-invert-image|20px|Phoenician aleph]]
| fam5 = [[File:IMPERIAL ARAMAIC LETTER ALEPH.svg|20px|Aramaic aleph]]
| fam6 = [[File:Brahmi a.svg|20px|A (Brahmi)]]
| fam7 = [[File:Pallava A.svg|20px|A (Pallava)]]
| usageperiod = since c. 830 CE
| children =
| sisters = {{flex list|[[Thirke|𑎀]]|[[ꢂ]]|[[File:Atouchdivesakuru NotoSerifDivesAkuru-Regular.svg|20px]]|[[File:Tulu script letter ಅ.svg|20px]]}}
| associates =
| direction = Left-to-right
| image = അ.svg
| imageclass = skin-invert-image
| fam8 = [[𑌅]]
}}

'''അ''' is the first letter of the [[Malayalam script]].<ref>{{Cite book |last=Steever |first=Sanford B. |title=The Dravidian Languages |date=2015 |publisher=Routledge}}</ref><ref>{{Cite web |last=Unicode Consortium |date=2025 |title=The Unicode Standard, Version 17.0: Malayalam Code Chart (U+0D00–U+0D7F) |url=https://www.unicode.org/charts/PDF/U0D00.pdf}}</ref> It is an independent vowel letter that represents the near-open central vowel /[[Near-open central vowel|ɐ]]/.<ref>{{Cite book |last=Krishnamurti |first=Bhadriraju |title=The Dravidian Languages |date=2003 |publisher=Cambridge University Press}}</ref> In the Malayalam [[abugida]], അ is classified as a ''laghu'' (short vowel), a category that influences metrical rules in poetry and grammatical [[sandhi]].<ref name=":0">{{Cite book |last=Varma |first=A. R. Raja Raja |title=കേരളപാണിനീയം |year=1896}}</ref>

As the [[inherent vowel]] of the script, the sound /ɐ/ is implied in every consonant letter unless otherwise indicated by a diacritic. For example, the consonant letter ക (ka) represents the sound /kɐ/.<ref name=":0" />

== References ==
{{Reflist}}

{{Brahmic-script-stub}}
[[Category:Malayalam script]]
[[Category:Brahmic graphemes]]

Kapildev Prasad Singh

2026-04-19T22:24:23Z

Lekhachitra963: made some biography first draft

{{Short description|Indian politician (1952–2021)}}
{{More citations needed|date=August 2025}}
{{Use Indian English|date=July 2024}}
{{Use dmy dates|date=July 2024}}
{{Infobox officeholder
| name = Kapildev Prasad Singh
| office = Member of [[Bihar Legislative Council]]
| image = Kapildevsingh.jpg
| constituency = [[Nalanda Assembly constituency|Nalanda]]
| predecessor = Post established
| succeeded = [[Rajesh Kumar Singh (Bihar politician, born 1972)|Raju Yadav]]
| term_start = 17 July 2003
| term_end = 16 July 2009
| birth_date = 2 February 1952
| birth_place = [[Nalanda district|Pokharpur]], Bihar, India
| death_date = 2 January 2021 (aged 69)
| death_place = [[Patna]], Bihar, India
| education =
| occupation = Politician
| predecessor1 =
| successor1 =
| party = Independent
| other_party = * [[Bharatiya Janata Party]]
*[[Lok Janshakti Party]]
| nickname = Kapildeo Babu
| caption = Singh in 2017
| spouse = Sunila Devi
| children = {{unbulleted list|Sanjay Sinha|Pankaj Sinha|Shashikant}}
| website = {{URL|https://www.dnb.com/business-directory/company-profiles.sanjay_sinha.98dac5aab86afc8a4c2a55d641735a0d.html|Sanjay Sinha}}
| footnotes =
| date = 19 July
| year = 2003
| source = http://www.biharvidhanparishad.gov.in/Members/KapildeoSingh.htm
| office2 = [[Chairperson]], Bihar Prison Reform Committee
| term_start2 = 2006
| term_end2 = 2008
| 1blankname2 = [[Chairman]]
| 1namedata2 = [[Jabir Husain]]
| governor = *[[M R Jois]]
*[[Buta Singh]]
*[[R.S. Gavai]]
*[[R.L. Bhatia]]
| 1blankname = Chief Minister
| 1namedata = *[[Rabri Devi]]
*[[Nitish Kumar]]
| office1 = Chairperson, [[District Councils of India]]
| term_start1 = 10 June 2001
| term_end1 = 16 July 2003
| 2namedata =
| 2blankname1 = District
| 2namedata1 = [[Nalanda district|Nalanda]]
| 2blankname2 = Appointed
| 2namedata2 = [[Bihar Legislative Council]]
}}
'''Kapildev Prasad Singh''', also known as '''Kapildeo Babu''' (2 February 1952 – 2 January 2021), was an Indian politician and a former member of the [[Bihar Legislative Council]] from [[Nalanda Assembly constituency|Nalanda constituency]]. He also served as a chairperson of the [[District council (India)|District Council]] of [[Nalanda district|Nalanda]] from 2001 to July 2003.<ref>{{Cite web|url=https://www.jagran.com/bihar/patna-city-kapil-dev-singh-former-member-of-bihar-legislative-council-dies-he-was-a-resident-of-nalanda-district-career-started-from-panchayat-elections-21229406.html|title=बिहार विधान परिषद के पूर्व सदस्‍य कपिलदेव सिंह का निधन, नालंदा जिले के थे रहने वाले, पंचायत चुनाव से शुरू हुआ था कॅरियर – Kapil Dev Singh former member of Bihar Legislative Council dies he was a resident of Nalanda district career started from Panchayat elections|website=Jagran}}</ref> He joined the [[Bharatiya Janata Party]] early in his political career.

== Biography ==

=== Personal life and background ===
Kapildev Prasad Singh was born on 2 February 1952 in Pokharpur village of [[Nalanda district]]. His father, Kameshwar Prasad Singh, was a farmer in the village. He was the third among four brothers. His elder brother Mahesh Prasad Singh was active in politics; he was ''[[Mukhi]]ya'' of the Pokharpur [[Gram panchayat|village council]] in the 1960s. At that time, he was also made the [[Panchayat samiti|block president]] of [[Giriyak]] block, and was a member of [[Indian National Congress]]. His family has considerable influence in the politics of the Pokharpur village council (now the [[Nagar Panchayat]] of [[Pawapuri]]). One of his nephews and son of Mahesh, Kamta Prasad Singh, was the unopposed ''mukhiya'' of the council in 2001. Kunti Devi, the wife of Kapildev's younger brother, also represented Pokharpur twice from 2006 to 2016.<ref>{{Cite web|url=https://www.bhaskar.com/bihar/bihar-sharif/news/condoles-the-demise-of-former-chief-032507-4092348.html|title= पुर्व मुखिया कुंती देवी के निधन पर शोक जताया, पूर्व एमएलसी की थीं संबंधी|newspaper= Dainik bhaskar|date= 9 March 2019}}</ref><ref>{{cite web|url=https://www.jagran.com/bihar/nalanda-independace-day-is-celebtrate-in-block-14518653.html|title= प्रखंडों में धूमधाम से मनाया स्वतंत्रता दिवस|newspaper= Jagran|date= 17 August 2016}}</ref>

Another nephew of his, Dinesh Prasad Singh, was a businessman and [[Central Public Works Department]] (CPWD) contractor who was murdered by unknown criminals at his hotel in Pokharpur.<ref>{{cite web|url=https://www.bhaskar.com/local/bihar/news/former-mlcs-nephew-murder-in-pawapuri-nalanda-died-on-the-way-to-the-hospital-127936515.html|title= पूर्व MLC के भतीजे को गोलियों से भूना, अस्पताल जाने के क्रम में रास्ते में ही दम तोड़ा, पूरे जिले में की गई है नाकेबंदी|newspaper= Dainik bhaskar|date= 22 November 2020}}</ref><ref>{{cite web|url=https://www.jagran.com/bihar/patna-city-bihar-crime-hotel-operator-shot-dead-in-nalanda-bike-ridden-criminals-carry-out-the-incident-21088731.html|title=पोखरपुर में ठेकेदार दिनेश सिंह कि फिल्मी स्टाइल में गोलियों से भूनकर हत्या|newspaper= Jagran|date= 23 November 2020}}</ref>

Singh was married to Sunila Devi in 1970, and had three sons. His elder son Sanjay Sinha is a businessman and [[social worker]] in Nalanda. His second son Pankaj Sinha is also in social work in Pawapuri, and his youngest son Shashikant is a doctor. Singh belonged to the [[Bhumihar]] caste in [[Bihar]].<ref>{{cite web |url=https://hindi.news18.com/news/bihar/nawada-cash-looted-from-fuel-station-at-nawada-1342130.html |title=नवादा में बीजेपी नेता के पेट्रोल पंप से तीन लाख की लूट |newspaper=News18 India |date=14 April 2018}}</ref><ref>{{Cite web |url=https://newscrime24.com/mps-presence-on-the-fourth-death-anniversary-of-former-mlc/ |title=पूर्व Mlc कपिलदेव सिंह के पुण्यतिथि पर सांसद उपस्थित |newspaper=News Crime24 |date=2 January 2025}}</ref>

=== Early career ===
In 1990, Singh was active in social work in the area of Pawapuri and Nalanda. In 1993 he joined the [[Bharatiya Janata Party]] (BJP) as a party worker of the Nalanda district unit. He is known in the area as '''Kapildeo Babu'''. Singh played an important role in getting Pokharpur the status of model village in the 1990s, given by then-Prime Minister [[Chandra Shekhar]].

== Political career ==
Singh started his political career by contesting in a panchayat election.{{Clarify|reason=Which level of panchayat is being referred to in this paragraph?|date=August 2025}} After the dissolution of the panchayati raj, a new election was held in Bihar in April 2001. Singh contested for the post of district councilor from Nalanda's Giriyak block, and won the election. In June 2001, he was elected as a chairperson of the Nalanda district council.<ref>{{Cite web |url=https://myneta.info/bih2010/candidate.php?candidate_id=1944 |title=Kapil Deo Prasad Singh (LJP): Constituency - Asthawan (Nalanda) – Affidavit Information of Candidate |website=myneta.info}}</ref><ref>{{Cite web|url=https://timesofindia.indiatimes.com/city/patna/nalanda-district-boards-plans/articleshow/12006015.cms|title=Nalanda district board's plans|newspaper=The Times of India |date=5 June 2002}}</ref>

In 2003, [[Bihar Legislative Council]] elections were held. Singh contested for the election from Nalanda constituency as an [[independent candidate]], and won by receiving 100 more votes than his nearest rival, [[Rajesh Kumar Singh (Bihar politician, born 1972)|Raju Yadav]].<ref>{{Cite news|url=https://timesofindia.indiatimes.com/city/patna/cms-kin-ex-dgp-lose-council-polls/articleshow/73227.cms |title=CM's kin, ex-DGP lose council polls |newspaper=The Times of India |date=13 July 2003}}</ref><ref>{{Cite web|url=http://www.biharvidhanparishad.gov.in/Members/KapildeoSingh.htm|title=कपिलदेव प्रसाद सिंह (सदस्य, बिहार विधान परिषद्)|website=Bihar Legislative Council|date=19 July 2003}}</ref>

[[File:Kapildeo singh 2006.jpg|thumb|Singh addressing the public during the Nalanda [[by-election]] in 2006|right]]
He campaigned for the [[National Democratic Alliance]] (NDA) in the Nalanda Lok Sabha by-election held in October–November 2006. On the request of BJP leadership, he had appealed to vote for [[Nitish Kumar]]{{'s}} candidate [[Ram Swaroop Prasad]]. Singh was President of the Bihar Legislative Council's Prison Reform Committee in 2006. He was close to Bihar Chief Minister [[Rabri Devi]], and during that time also contacted the founder of the [[Lok Janshakti Party]] (LJP) and then-[[Minister of Chemicals and Fertilizers]], [[Ram Vilas Paswan]].<ref>{{Cite web |url=https://www.bhaskar.com/local/bihar/nalanda/giriak/news/former-mlc-late-kapildev-singh-remembered-134228416.html |title=पुण्यतिथि पर याद किए गए पूर्व mlc कपिलदेव बाबू|newspaper=Dainik Bhaskar |date=2 January 2025}}</ref>

In 2009, Singh wanted to contest the [[2009 Indian general election|Lok Sabha elections]] from [[Nawada Lok Sabha constituency|Nawada]] on the BJP ticket, but for some reason he could not. Later, [[Bhola Singh]] from BJP was fielded in his place.

Singh wanted to contest on BJP's ticket in the [[2010 Bihar Legislative Assembly election]]s, but the NDA (which BJP was a member of) agreed to support [[Janata Dal (United)]] (JDU)'s candidates for [[Nawada Assembly constituency|Nawada]] and [[Asthawan Assembly constituency|Asthawan]]. Therefore he decided to contest on the [[Mahagathbandhan (Bihar)|Grand Alliance]] ticket. His first priority was the Nawada seat, but the alliance assigned it to [[Rashtriya Janata Dal]] (RJD). Instead, the alliance had Singh run as LJP's candidate for Asthawan,<ref>{{Cite web|url=https://timesofindia.indiatimes.com/city/patna/lalu-tutors-asthawan-voters-to-vote/articleshow/6891224.cms|title=Lalu tutors Asthawan voters to vote for LJP Candidate Kapildev Singh |newspaper=The Times of India |date=9 November 2010}}</ref> and RJD had [[Raj Ballabh Yadav]] contest from Nawada. But, he failed to win.{{Clarify|reason=Singh or Yadav lost?|date=August 2025}} At the time, under the influence of Nitish Kumar, the Grand Alliance lost the elections badly.<ref>{{cite web |url=https://www.aajtak.in/elections/story/Bihar-Election-results-Live-Update-53215-2010-11-24&ved=2ahUKEwit1qTtr46IAxXFxjgGHYtYAaQQFnoECCMQAQ&usg=AOvVaw2UARvP1aK5iiiYXtHVFmCu |title=बिहार में जदयू भाजपा गठबंधन की तीन चौथाई बहुमत के साथ सत्ता में वापसी |website=आज तक |date=24 November 2010}}</ref> Later, Singh was involved in social work, and after some time became inactive for health reasons.

== Controversies ==
According to the Bihar magazine ''Samkaalin Tapman'', in 2001 there was tension in Nalanda regarding the district council and panchayat elections, especially regarding the council chairman election. On June 6, 2001, just four days before the chairman election, Sudhir Singh, a district councilor who had won from Bind, and Tripurari Singh (T. P. Singh Mahto) of Nalanda were murdered. In that incident another district councilor from Bind, Rakesh Kumar (Bihari), was also severely injured. Kapildev's name was discussed in the political circles of Nalanda, [[Nawada district|Nawada]], and surrounding districts regarding the murders,{{citation needed|date=August 2025}} and tensions rose when he was elected Chairman on June 10. Because Tripurari had also been a Bind resident, Kapildev wanted to make Sudhir the chairman, but he was killed alongside Tripurari. Both of them were murdered near "Golapar" Jamali Chowk More situated on Bihar Sharif Parwalpur Road.<ref>{{cite web |url=https://timesofindia.indiatimes.com/city/patna/mukhiyas-killing-condemned/articleshow/31806933.cms |title=Mukhiya's killing condemned |newspaper=The Times of India |date=20 December 2002}}</ref> At that time, [[Gupteshwar Pandey]] was Nalanda's [[Superintendent of police (India)|superintendent of police]] and was investigating the incident. During the investigation, he did not find any connection of Kapildev Singh to the incident. Later, former Legislative Councilor Raju Yadav, former Bihar [[Member of the Legislative Assembly (India)|MLA]] Sharif Pappu Khan, and Bhushan Singh also came under suspicion for the murders.

According to a local media and ''[[Times of India]]'' report, during the legislative council elections held in 2003, several violent clashes took place in Nalanda. After Singh's election as Legislative Councilor, his supporters raised his victory slogan in the [[Vote counting|counting complex]] of Sogra College, [[Biharsharif]], which irritated supporters of rival candidate Raju Yadav. In return, they beat up Singh's supporters, after which there was a lot of uproar in the district. Later, in reaction to the incident, Singh's supporters blocked the [[Patna]]–[[Ranchi]] main road. [[Amit Lodha]], Superintendent of Police of Nalanda at that time, pacified the angry crowd and both parties reconciled.

At that time, crime was at its peak in Bihar, with the murder of panchayat candidates becoming common in Nalanda. One night in 2003, armed criminals attacked Singh's [[petrol station]] at Pawapuri, in an alleged act of retribution for the recently-held legislative council elections. But that night, Singh was not at the petrol station, and his supporters and others chased away the alleged attackers. The atmosphere of fear at that time was such that several armed squads were deployed outside his residence for his security.

== After death ==
On 2 January 2021, Singh died in Patna, Bihar.<ref>{{cite web|url=https://www.bhaskar.com/local/bihar/patna/giriyak/news/mourning-in-the-area-due-to-the-death-of-former-mlc-kapil-dev-prasad-128081546.html|title=पूर्व एमएलसी कपिलदेव प्रसाद के निधन से क्षेत्र में शोक की लहर|newspaper=Dainik bhaskar|date=2 January 2021}}</ref> After his death, [[Governor of Bihar]] and Chief Minister Nitish Kumar expressed condolences to his family,<ref>{{cite web|url=https://governor.bih.nic.in/hi/document/%25E0%25A4%25AE%25E0%25A4%25B9%25E0%25A4%25BE%25E0%25A4%25AE%25E0%25A4%25B9%25E0%25A4%25BF%25E0%25A4%25AE-%25E0%25A4%25A8%25E0%25A5%2587-%25E0%25A4%25AC%25E0%25A4%25BF%25E0%25A4%25B9%25E0%25A4%25BE%25E0%25A4%25B0-%25E0%25A4%2595%25E0%25A5%2587-%25E0%25A4%25AA%25E0%25A5%2582%25E0%25A4%25B0%25E0%25A5%258D%25E0%25A4%25B5-3/&ved=2ahUKEwiGto2-99iIAxVywTgGHW-gA6gQFnoECBQQAQ&usg=AOvVaw190eHXh76CcfMSgyK44ZEE |title=महामहिम ने बिहार के पूर्व एमएलसी श्री कपिलदेव सिंह के निधन पर शोक व्यक्त किया |website=Governor of Bihar |date=3 January 2021}}</ref><ref>{{Cite web|url=https://www.jagran.com/bihar/patna-city-mourning-in-bjp-due-to-the-death-of-former-legislative-councilor-kapil-dev-singh-21229640.html|title=पूर्व विधान पार्षद कपिलदेव सिंह के निधन से भाजपा में शोक की लहर|newspaper=Jagran|date=2 January 2021}}</ref> and went to Singh's residence in Pawapuri to console his family members.<ref>{{cite web|url=https://www.etvbharat.com/hindi/bihar/state/nalanda/nitish-kumar-paid-tribute-to-thakur-shyam-nandan-singh/bh20210111135233938|title=जदयू नेता के श्रद्धांजलि सभा में पहुंचे CM नीतीश, परिजनों को दी सांत्वना|newspaper=ETV Bharat|date=11 January 2021}}</ref><ref>{{Cite web|url=https://raftaar.in/news/local-news/bihar/chief-minister-former-legislative-councilor-late-condolences-to-the-bereaved-family-of-kapil-dev-prasad-singh| title= मुख्यमंत्री ने पूर्व विधान पार्षद स्व. कपिलदेव प्रसाद सिंह के शोक संतप्त परिवार को सांत्वना दी|newspaper= रफ्तार|date= 11 January 2021}}</ref>

On 2 January 2022, a life-size statue of Singh was unveiled at his residence by then-Union Minister [[Ramchandra Prasad Singh]] and former Bihar Minister [[Nand Kishore Yadav]].<ref>{{Cite web|url=https://panikikahani.org/research/RCP-Singh---Tribute-ceremony-organized-at-Pawapuri-Nalanda-on-the-first-death-anniversary-of-Kapil-Dev-Prasad-Singh-ji/16420/|title=आरसीपी सिंह-पावापुरी, नालंदा में स्व कपिलदेव प्रसाद सिंह जी की प्रथम पुण्यतिथि पर हुआ श्रद्धांजलि समारोह का आयोजन|website=panikikahani.org|date=2 January 2022}}</ref>

== Gallery ==
<gallery>
File:2001Nalanda.jpg|Singh as Nalanda District Councilor in [[Biharsharif]], 2001
File:Laluyadav.jpg|In 2004, [[Lalu Prasad Yadav]] with Singh at his residence in Pokharpur
File:2010Ljp.jpg|Singh with [[Ram Vilas Paswan]] at a public meeting in [[Asthawan]] during the [[2010 Bihar Legislative Assembly election|2010 Bihar elections]]
File:Kapildevsinghji.jpg|Singh inaugurating Dussehra Jagran in Pokharpur in 2016
File:Kapildev Singh.jpg|Singh in [[Jal Mandir]], Pawapuri in 2017
File:Kapildev Singh ji.jpg| On 31 May 2003, Singh (far left) during [[President of India]], [[A. P. J. Abdul Kalam]]'s visit of Jal Mandir
File:Mlckapildev.jpg|In 2004, Singh with [[Nitish Kumar]] in Pawapuri
File:Sanjaysinha.jpg|Chief Minister Nitish Kumar visiting Singh's Pokharpur residence to console his family after his death
File:Mlc kapildev babu.jpg|In 2022, Union Minister [[RCP Singh]] and Kapildev's elder son Sanjay (left) at the unveiling ceremony of Kapildev's statue in Pawapuri
File:Kapildev singhmlc.jpg|Nitish Kumar paying homage to Singh's statue in 2022
</gallery>

==See also==
* [[C. P. Thakur]]
* [[List of politicians from Bihar]]
* [[List of members of the Bihar Legislative Council]]

==References==
{{reflist}}

==External links==
*[https://www.facebook.com/profile.php?id=100016249026581&mibextid=ZbWKwL Facebook page]

{{DEFAULTSORT:Prasad Singh, Kapildev}}
[[Category:1953 births]]
[[Category:2021 deaths]]
[[Category:Members of the Bihar Legislative Council]]
[[Category:People from Nalanda district]]

Banaganapalle Assembly constituency

2026-04-19T19:23:51Z

Lekhachitra963: put up a stub

{{Short description|Constituency of the Andhra Pradesh Legislative Assembly, India}}
{{Use dmy dates|date=June 2019}}
{{Use Indian English|date=June 2019}}
{{ Infobox Indian constituency
| name = Banaganapalle
| map_image = Legislative Assembly constituencies of Andhra Pradesh (140-Banaganapalle highlighted).png
| map_caption = Location of Banaganapalle Assembly constituency within Andhra Pradesh
| mla = [[B. C. Janardhan Reddy]]
| party = {{Party index link|Telugu Desam Party}}
| alliance = {{Party index link|National Democratic Alliance}}
| latest_election_year = [[2024 Andhra Pradesh Legislative Assembly election|2024]]
| state = [[Andhra Pradesh]]
| district = [[Nandyal district|Nandyal]]
| loksabha_cons = [[Nandyal Lok Sabha constituency|Nandyal]]
| reservation = None
| electors = 233,290
| established = 2008
| type = SLA
| constituency_no = 140
}}
'''Banaganapalle Assembly constituency''' is a constituency in [[Nandyal district]] of [[Andhra Pradesh]] that elects representatives to the [[Andhra Pradesh Legislative Assembly]] in [[India]]. It is one of the seven assembly segments of [[Nandyal Lok Sabha constituency]].

B.C. Janardhan Reddy is the current [[Member of the Legislative Assembly (India)|MLA]] of the constituency, having won the [[2024 Andhra Pradesh Legislative Assembly election]] from [[Telugu Desham Party]]. As of 25 March 2019, there are a total of 233,290 electors in the constituency.<ref name="electors">{{cite web|url=http://ceoandhra.nic.in/ceoap_new/ceo/documents/Electors_Summary%20_25.03.2019.pdf|title=Electors Summary|date=25 May 2019|website=Chief Electoral Officer, Andhra Pradesh|format=PDF|access-date=24 May 2019}}</ref> The constituency was established in 2008, as per the Delimitation Orders ''(2008)''.<ref name="constituencies">{{cite web|url=http://eci.nic.in/eci_main/CurrentElections/CONSOLIDATED_ORDER%20_ECI%20.pdf|title=Delimitation of Parliamentary and Assembly Constituencies Order, 2008|date=17 December 2018|website=The Election Commission of India|pages=21, 31|format=PDF|archive-url=https://web.archive.org/web/20181003220916/http://eci.nic.in/eci_main/CurrentElections/CONSOLIDATED_ORDER%20_ECI%20.pdf|archive-date=3 October 2018|url-status=dead|access-date=24 May 2019}}</ref>

== Mandals ==
{{srn}}
{|class="wikitable sortable static-row-numbers static-row-header-hash"
!Mandal
|-
| Banaganapalle
|-
| Koilkuntla
|-
| [[Owk]]
|-
| [[Sanjamala]]
|-
| [[Kolimigundla mandal|Kolimigundla]]
|}

==Members of the Legislative Assembly==
{| class="wikitable sortable"
|-
!Year
!Member
!colspan=2|Political party
|-
|[[2009 Andhra Pradesh Legislative Assembly election|2009]]
|[[Katasani Rami Reddy]]
|{{Full party name with color|Praja Rajyam Party}}
|-
|[[2014 Andhra Pradesh Legislative Assembly election|2014]]
|[[B. C. Janardhan Reddy]]
|{{Full party name with color|Telugu Desam Party}}
|-
|[[2019 Andhra Pradesh Legislative Assembly election|2019]]
|Katasani Rami Reddy
|{{Full party name with color|YSR Congress Party}}
|-
|[[2024 Andhra Pradesh Legislative Assembly election|2024]]
|[[B. C. Janardhan Reddy|B. C. Janardhan]] Reddy
|{{Full party name with color|Telugu Desam Party}}
|-
|}

==Election results==
===2009===
{{Election box begin | title=[[2009 Andhra Pradesh Legislative Assembly election]]: Banganapalle}}
{{Election box winning candidate with party link|
|party = Praja Rajyam Party
|candidate = [[Katasani Rami Reddy]]
|votes = 55,438
|percentage = 38.36
|change =
}}
{{Election box candidate with party link||party=Indian National Congress|candidate=[[Challa Reddy]]|votes=41,752|percentage=28.89|change=}}
{{Election box candidate with party link||party=Telugu Desam Party|candidate=Yerrabothula Venkata Reddy|votes=39,611|percentage=27.41|change=}}
{{Election box majority||votes=13,686|percentage=11.47|change=}}
{{Election box turnout||votes=144,539|percentage=75.32|change=}}
{{Election box new seat win|
|winner = Praja Rajyam Party
|loser =
|swing = PRP win new seat
}}
{{Election box end}}

===2014===
{{Election box begin | title=[[2014 Andhra Pradesh Legislative Assembly election]]: Banaganapalle}}
{{Election box winning candidate with party link|
|party = Telugu Desam Party
|candidate = [[B. C. Janardhan Reddy|Bobbala Chinnola Janardhan Reddy]]
|votes = 95,727
|percentage = 53.31
|change =
}}
{{Election box candidate with party link|
|party = YSR Congress Party
|candidate = [[Katasani Rami Reddy]]
|votes = 78,386
|percentage = 43.65
|change =
}}
{{Election box majority|
|votes = 17,341
|percentage = 9.66
|change =
}}
{{Election box turnout|
|votes = 179,559
|percentage = 73.98
|change = -1.34
}}
{{Election box gain with party link|
|winner = Telugu Desam Party
|loser = Praja Rajyam Party
|swing =
}}
{{Election box end}}

===2019===
{{Election box begin | title=[[2019 Andhra Pradesh Legislative Assembly election]]: Banaganapalle}}
{{Election box winning candidate with party link|
|party = YSR Congress Party
|candidate = [[Katasani Rami Reddy]]
|votes = 99,998
|percentage = 51.28
|change = +7.63
}}
{{Election box candidate with party link|
|party = Telugu Desam Party
|candidate = [[B. C. Janardhan Reddy|Bobbala Chinnola Janardhan Reddy]]
|votes = 86,614
|percentage = 44.41
|change = -8.90
}}
{{Election box majority|
|votes = 13,384
|percentage = 9.66
|change =
}}
{{Election box turnout|
|votes = 192,464
|percentage = 82.50
|change = +6.95
}}
{{Election box gain with party link|
|winner = YSR Congress Party
|loser = Telugu Desam Party
|swing =
}}
{{Election box end}}

===2024===
{{Election box begin | title=[[2024 Andhra Pradesh Legislative Assembly election]]: Banaganapalle}}

{{Election box winning candidate with party link|
|party = Telugu Desam Party
|candidate = [[B. C. Janardhan Reddy]]
|votes = 1,10,603
|percentage = 53.76
|change =
}}

{{Election box candidate with party link|
|party = YSR Congress Party
|candidate = [[Katasani Rami Reddy]]
|votes = 85,037
|percentage = 41.33
|change =
}}

{{Election box candidate with party link|
|party = Indian National Congress
|candidate = Gutam Pullaiah
|votes = 3,344
|percentage = 1.63
|change =
}}
{{Election box candidate with party link|
|party = NOTA
|candidate = None Of The Above
|votes = 1528
|percentage = 0.74
|change =
}}
{{Election box majority|
|votes = 25,566
|percentage = 12.43
|change =
}}
{{Election box turnout|
|votes = 2,05,740
|percentage =
|change =
}}
{{Election box gain with party link|
|winner = Telugu Desam Party
|loser = YSR Congress Party
|swing =
}}
{{Election box end}}

==See also==
* [[List of constituencies of Andhra Pradesh Legislative Assembly]]

==References==
{{reflist}}

{{Assembly constituencies of Andhra Pradesh}}{{Nandyal district}}
{{coord|15.32|78.23|display=title}}

[[Category:Assembly constituencies of Andhra Pradesh]]
[[Category:Politics of Andhra Pradesh]]
[[Category:Nandyal district]]
[[Category:2008 establishments in Andhra Pradesh]]
[[Category:Legislative Assembly constituencies of Indian states established in 2008]]

Shirahatti Assembly constituency

2026-04-14T03:35:11Z

Lekhachitra963: done...

{{short description|Legislative Assembly constituency in Karnataka State, India}}
{{Use Indian English|date=February 2023}}
{{Use dmy dates|date=February 2021}}
{{Infobox Indian constituency
| name = Shirahatti
| type = SLA
| constituency_no = 65
| state = [[Karnataka]]
| map_image = 65-Shirahatti constituency.svg
| district = [[Gadag district|Gadag]]
| loksabha_cons = [[Haveri (Lok Sabha constituency)|Haveri]]
| reservation = SC
| mla = [[Chandru Lamani]]
| party = [[Bharatiya Janata Party]]
| latest_election_year = [[2023 Karnataka Legislative Assembly election|2023]]
| preceded_by = Ramappa Lamani
| electors = {{formatnum:226999}}<ref name=election2023>{{cite web |url=https://old.eci.gov.in/files/file/15163-karnataka-2023/ |title=Karnataka Legislative Assembly Election - 2023 |publisher=[[Election Commission of India]] |website=eci.gov.in |access-date=24 July 2023}}</ref>{{update after|2028|7}}
}}
'''Shirahatti Assembly constituency''' is one of the 224 [[Karnataka Legislative Assembly|Legislative Assembly]] constituencies of [[Karnataka]] in [[India]].<ref name=electors2019>{{cite web |url=https://www.ceokarnataka.kar.nic.in/PCELE2019/GE2019_VOTERS_COUNT.pdf |title=Karnataka Loksabha Elections - 2019 - Voters Count |website=ceokarnataka.kar.nic.in |accessdate= 10 February 2021}}</ref>

It is part of [[Gadag district]] and is reserved for candidates belonging to the [[Scheduled Castes]]. [[Chandru Lamani]] is the current MLA from Shirahatti.

==Members of the Legislative Assembly==
{| class="wikitable sortable"
|-
! Election
! Member
! colspan=2|Party
|-
| bgcolor="#FFB2B2" | [[1952 Bombay State Legislative Assembly election|1952]] || Magadi, Venkatesh Timmanna || {{Full party name with color|Indian National Congress|rowspan=2}}
|-
| bgcolor="#FFF58A" | [[1957 Mysore State Legislative Assembly election|1957]] || Magadi Leelavati Venkatesh
|-
| bgcolor="#FFF58A" | [[1962 Mysore State Legislative Assembly election|1962]] || rowspan="2" | Kashimath Shiddaiah Veeraiah || {{Full party name with color|Swatantra Party|rowspan=2}}
|-
| bgcolor="#FFF58A" | [[1967 Mysore State Legislative Assembly election|1967]]
|-
| bgcolor="#FFF58A" | [[1972 Mysore State Legislative Assembly election|1972]] || W. V. Vadirajcharya || {{Full party name with color|Indian National Congress}}
|-
| [[1978 Karnataka Legislative Assembly election|1978]] || rowspan="2" | Upanal Gulappa Fakeerappa || {{Full party name with color|Indian National Congress (I)}}
|-
| [[1983 Karnataka Legislative Assembly election|1983]] || {{Full party name with color|Independent politician}}
|-
| [[1985 Karnataka Legislative Assembly election|1985]] || Balikai Tippanna Basavanneppa || {{Full party name with color|Janata Party}}
|-
| [[1989 Karnataka Legislative Assembly election|1989]] || Patil Shankaragouda Ninganagouda || {{Full party name with color|Indian National Congress}}
|-
| [[1994 Karnataka Legislative Assembly election|1994]] || Ganganna Malleshappa Mahantashettar || {{Full party name with color|Janata Dal}}
|-
| [[1999 Karnataka Legislative Assembly election|1999]] || rowspan="2" | Gaddadevaramath Gaddayya Shivamurthyya || {{Full party name with color|Indian National Congress|rowspan=2}}
|-
| [[2004 Karnataka Legislative Assembly election|2004]]
|-
| [[2008 Karnataka Legislative Assembly election|2008]] || Ramanna S. Lamani || {{Full party name with color|Bharatiya Janata Party}}
|-
| [[2013 Karnataka Legislative Assembly election|2013]] || Doddamani Ramakrishna Shiddlingappa || {{Full party name with color|Indian National Congress}}
|-
| [[2018 Karnataka Legislative Assembly election|2018]] || Ramappa Sobeppa Lamani || {{Full party name with color|Bharatiya Janata Party|rowspan=2}}
|-
| [[2023 Karnataka Legislative Assembly election|2023]] || [[Chandru Lamani|Dr. Chandru Lamani]]
|}

==Election results==
=== Assembly Election 2023 ===
{{Election box begin |title = [[2023 Karnataka Legislative Assembly election]] : Shirahatti <ref name=election2023/><ref name="Karnataka Assembly Elections 2023: Shirahatti">{{cite news |title=Karnataka Assembly Elections 2023: Shirahatti |url=https://results.eci.gov.in/ResultAcGenMay2023/ConstituencywiseS1065.htm?ac=65 |access-date=20 April 2025 |work= |publisher=Election Commission of India |date=13 May 2023 |archive-url=https://web.archive.org/web/20250420132844/https://results.eci.gov.in/ResultAcGenMay2023/ConstituencywiseS1065.htm?ac=65 |archive-date=20 April 2025}}</ref>}}
{{Election box winning candidate with party link |candidate = [[Chandru Lamani|Dr. Chandru Lamani]] |party = Bharatiya Janata Party |votes = 74,489 |percentage = 45.43% |change = {{decrease}}11.83 }}
{{Election box candidate with party link |candidate = Doddamani Ramakrishna Shiddlingappa |party = Independent politician |votes = 45,969 |percentage = 28.03% |change = ''New'' }}
{{Election box candidate with party link |candidate = Sujata Ningappa Doddamani |party = Indian National Congress |votes = 34,791 |percentage = 21.22% |change = {{decrease}}17.37 }}
{{Election box candidate with party link |candidate = Hanamantappa. M. Nayak |party = Janata Dal (Secular) |votes = 2,065 |percentage = 1.26% |change = ''New'' }}
{{Election box candidate with party link |candidate = None of the above |party = None of the above |votes = 1,642 |percentage = 1.00% |change = {{increase}}0.25 }}
{{Election box margin of victory |votes = 28,520 |percentage = 17.39% |change = {{decrease}}1.29 }}
{{Election box turnout |votes = 164,105 |percentage = 72.29% |change = {{decrease}}3.41 }}
{{Election box total valid |votes= 163,974}}
{{Election box registered electors |reg. electors = 226,999 |ref = |change = {{increase}}6.94 }}
{{Election box hold with party link |winner = Bharatiya Janata Party |swing = {{decrease}}11.83 }}
{{Election box end}}

=== Assembly Election 2018 ===
{{Election box begin |title = [[2018 Karnataka Legislative Assembly election]] : Shirahatti <ref name=election2018>{{cite web |url=https://old.eci.gov.in/files/file/6933-karnataka-2018/ |title=Karnataka Legislative Assembly Election - 2018 |website=Election Commission of India |accessdate= 4 February 2021}}</ref>}}
{{Election box winning candidate with party link |candidate = Ramappa Sobeppa Lamani |party = Bharatiya Janata Party |votes = 91,967 |percentage = 57.26% |change = {{increase}}24.67 }}
{{Election box candidate with party link |candidate = Doddamani Ramakrishna Shiddlingappa |party = Indian National Congress |votes = 61,974 |percentage = 38.59% |change = {{increase}}5.77 }}
{{Election box candidate with party link |candidate = None of the above |party = None of the above |votes = 1,209 |percentage = 0.75% |change = ''New'' }}
{{Election box margin of victory |votes = 29,993 |percentage = 18.68% |change = {{increase}}18.45 }}
{{Election box turnout |votes = 160,675 |percentage = 75.70% |change = {{increase}}3.82 }}
{{Election box total valid |votes= 160,604}}
{{Election box registered electors |reg. electors = 212,260 |ref = |change = {{increase}}16.14 }}
{{Election box gain |winner = Bharatiya Janata Party |loser = Indian National Congress |swing = {{increase}}24.44 }}
{{Election box end}}

=== Assembly Election 2013 ===
{{Election box begin |title = [[2013 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web |title=Statistical Report on General Election, 2013 : To the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/AE2013/StatReports2013.pdf |website=eci.nic.in |publisher=[[Election Commission of India]] |access-date=2014-04-03 |archive-url=https://web.archive.org/web/20131220034253/http://eci.nic.in/eci_main/StatisticalReports/AE2013/StatReports2013.pdf |archive-date=2013-12-20 |url-status=dead}}</ref>}}
{{Election box winning candidate with party link |candidate = Doddamani Ramakrishna Shiddlingappa |party = Indian National Congress |votes = 44,738 |percentage = 32.82% |change = {{increase}}4.53 }}
{{Election box candidate with party link |candidate = Ramappa Sobeppa Lamani |party = Bharatiya Janata Party |votes = 44,423 |percentage = 32.59% |change = {{decrease}}5.82 }}
{{Election box candidate with party link |candidate = Jayashree Mahantesh Halleppanavar |party = Badavara Shramikara Raitara Congress |votes = 26,791 |percentage = 19.65% |change = ''New'' }}
{{Election box candidate with party link |candidate = Gurappa Shiddappa Vaddar |party = Janata Dal (Secular) |votes = 5,520 |percentage = 4.05% |change = {{decrease}}9.58 }}
{{Election box candidate with party link |candidate = Shobha Krishnappa Lamani |party = Karnataka Janata Paksha |votes = 3,841 |percentage = 2.82% |change = ''New'' }}
{{Election box candidate with party link |candidate = Sandakad Doddahuchappa Doddayallappa |party = Independent politician |votes = 1,947 |percentage = 1.43% |change = ''New'' }}
{{Election box margin of victory |votes = 315 |percentage = 0.23% |change = {{decrease}}9.89 }}
{{Election box turnout |votes = 131,376 |percentage = 71.88% |change = {{increase}}8.94 }}
{{Election box total valid |votes= 136,314}}
{{Election box registered electors |reg. electors = 182,768 |ref = |change = {{increase}}10.74 }}
{{Election box gain |winner = Indian National Congress |loser = Bharatiya Janata Party |swing = {{decrease}}5.59 }}
{{Election box end}}

=== Assembly Election 2008 ===
{{Election box begin |title = [[2008 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web |title=General Election Karnataka Legislative Assembly 2008 Election Statistics |url=https://www.ceokarnataka.kar.nic.in/PDFS/Previous%20Elections/Election%20Statistics%202008%20Final.pdf |publisher=Government of Karnataka |archive-url=https://web.archive.org/web/20210201232433/https://www.ceokarnataka.kar.nic.in/PDFS/Previous%20Elections/Election%20Statistics%202008%20Final.pdf |archive-date=1 February 2021 |url-status=dead}}</ref>}}
{{Election box winning candidate with party link |candidate = Ramanna S. Lamani |party = Bharatiya Janata Party |votes = 39,859 |percentage = 38.41% |change = ''New'' }}
{{Election box candidate with party link |candidate = H. R. Nayak |party = Indian National Congress |votes = 29,358 |percentage = 28.29% |change = {{decrease}}9.50 }}
{{Election box candidate with party link |candidate = Jayashree Mahantesh Halleppanavar |party = Independent politician |votes = 16,397 |percentage = 15.80% |change = ''New'' }}
{{Election box candidate with party link |candidate = Alkod Hanumantappa Yallappa |party = Janata Dal (Secular) |votes = 14,144 |percentage = 13.63% |change = {{decrease}}9.44 }}
{{Election box candidate with party link |candidate = Ambika Irappa Nayak |party = Bahujan Samaj Party |votes = 1,494 |percentage = 1.44% |change = ''New'' }}
{{Election box candidate with party link |candidate = Kharate Purnajeppa Bharmajeppa |party = Samajwadi Party |votes = 1,448 |percentage = 1.40% |change = ''New'' }}
{{Election box candidate with party link |candidate = Koradal Shivappa Fakkeerappa |party = Independent politician |votes = 1,079 |percentage = 1.04% |change = ''New'' }}
{{Election box margin of victory |votes = 10,501 |percentage = 10.12% |change = {{increase}}6.86 }}
{{Election box turnout |votes = 103,873 |percentage = 62.94% |change = {{decrease}}4.84 }}
{{Election box total valid |votes= 103,779}}
{{Election box registered electors |reg. electors = 165,042 |ref = |change = {{increase}}23.79 }}
{{Election box gain |winner = Bharatiya Janata Party |loser = Indian National Congress |swing = {{increase}}0.62 }}
{{Election box end}}

=== Assembly Election 2004 ===
{{Election box begin |title = [[2004 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 2004 to the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/SE_2004/StatisticalReports_KT_2004.pdf|archive-url=https://web.archive.org/web/20101006204912/http://eci.nic.in/eci_main/StatisticalReports/SE_2004/StatisticalReports_KT_2004.pdf|archive-date=6 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Gaddadevaramath Gaddayya Shivamurthyya |party = Indian National Congress |votes = 34,151 |percentage = 37.79% |change = {{decrease}}5.06 }}
{{Election box candidate with party link |candidate = Ganganna Malleshappa Mahantashettar |party = Janata Dal (United) |votes = 31,205 |percentage = 34.53% |change = {{increase}}18.83 }}
{{Election box candidate with party link |candidate = Kappattanavar Vishvanath Virupakshappa |party = Janata Dal (Secular) |votes = 20,845 |percentage = 23.07% |change = {{increase}}11.45 }}
{{Election box candidate with party link |candidate = Rajesh Siddayya Kashimath |party = Independent politician |votes = 1,431 |percentage = 1.58% |change = ''New'' }}
{{Election box candidate with party link |candidate = Aramani Chandrashekar Mahadevappa |party = Urs Samyuktha Paksha |votes = 1,417 |percentage = 1.57% |change = ''New'' }}
{{Election box candidate with party link |candidate = Dalayath Khurshidahmad Fakruddin |party = Kannada Nadu Party |votes = 1,313 |percentage = 1.45% |change = ''New'' }}
{{Election box margin of victory |votes = 2,946 |percentage = 3.26% |change = {{decrease}}23.89 }}
{{Election box turnout |votes = 90,371 |percentage = 67.78% |change = {{decrease}}2.59 }}
{{Election box total valid |votes= 90,362}}
{{Election box registered electors |reg. electors = 133,322 |ref = |change = {{increase}}8.72 }}
{{Election box hold with party link |winner = Indian National Congress |swing = {{decrease}}5.06 }}
{{Election box end}}

=== Assembly Election 1999 ===
{{Election box begin |title = [[1999 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1999 to the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1999/StatisticalReport-KT99.pdf|archive-url=https://web.archive.org/web/20101006053217/http://eci.nic.in/eci_main/StatisticalReports/SE_1999/StatisticalReport-KT99.pdf|archive-date=6 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Gaddadevaramath Gaddayya Shivamurthyya |party = Indian National Congress |votes = 34,547 |percentage = 42.85% |change = {{increase}}25.81 }}
{{Election box candidate with party link |candidate = Ganganna Malleshappa Mahantashettar |party = Janata Dal (United) |votes = 12,659 |percentage = 15.70% |change = ''New'' }}
{{Election box candidate with party link |candidate = Betageri Basappa Ningappa |party = Janata Dal (Secular) |votes = 9,371 |percentage = 11.62% |change = ''New'' }}
{{Election box candidate with party link |candidate = Jagali Channabasappa Shankarappa |party = Bharatiya Janata Party |votes = 9,206 |percentage = 11.42% |change = {{increase}}8.27 }}
{{Election box candidate with party link |candidate = Basavaraj Murigeppa Hattikal |party = Bahujan Samaj Party |votes = 5,729 |percentage = 7.11% |change = ''New'' }}
{{Election box candidate with party link |candidate = Swamy Shipramappa Ramappa |party = Independent politician |votes = 4,010 |percentage = 4.97% |change = ''New'' }}
{{Election box candidate with party link |candidate = Balikayai Thippanna Basavanappa |party = Independent politician |votes = 2,372 |percentage = 2.94% |change = ''New'' }}
{{Election box candidate with party link |candidate = Shalagara Ahmed Annisab |party = Independent politician |votes = 1,257 |percentage = 1.56% |change = ''New'' }}
{{Election box candidate with party link |candidate = Chinchalli Gondappa Mallappa |party = Independent politician |votes = 940 |percentage = 1.17% |change = ''New'' }}
{{Election box margin of victory |votes = 21,888 |percentage = 27.15% |change = {{increase}}23.50 }}
{{Election box turnout |votes = 86,295 |percentage = 70.37% |change = {{decrease}}0.76 }}
{{Election box total valid |votes= 80,627}}
{{Election box rejected |votes = 5,663 |percentage = 6.56% |change = {{increase}}3.52 }}
{{Election box registered electors |reg. electors = 122,634 |ref = |change = {{increase}}9.58 }}
{{Election box gain |winner = Indian National Congress |loser = Janata Dal |swing = {{increase}}8.55 }}
{{Election box end}}

=== Assembly Election 1994 ===
{{Election box begin |title = [[1994 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1994 to the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1994/StatisticalReport-KT94.pdf|archive-url=https://web.archive.org/web/20101006211324/http://eci.nic.in/eci_main/StatisticalReports/SE_1994/StatisticalReport-KT94.pdf|archive-date=6 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Ganganna Malleshappa Mahantashettar |party = Janata Dal |votes = 26,449 |percentage = 34.30% |change = {{increase}}2.29 }}
{{Election box candidate with party link |candidate = Upanal Gulappa Fakeerappa |party = Independent politician |votes = 23,637 |percentage = 30.66% |change = ''New'' }}
{{Election box candidate with party link |candidate = Patil Shankaragouda Ninganagouda |party = Indian National Congress |votes = 13,139 |percentage = 17.04% |change = {{decrease}}16.55 }}
{{Election box candidate with party link |candidate = Baligar Shivalingappa Parameshwarappa |party = Karnataka Rajya Raitha Sangha |votes = 4,902 |percentage = 6.36% |change = ''New'' }}
{{Election box candidate with party link |candidate = N. S. Patil |party = Bharatiya Janata Party |votes = 2,427 |percentage = 3.15% |change = {{increase}}2.48 }}
{{Election box candidate with party link |candidate = Patavegar Sirajudin Miyyasab |party = Independent politician |votes = 1,870 |percentage = 2.43% |change = ''New'' }}
{{Election box candidate with party link |candidate = Fakkirappa Shidramappa Ganji |party = Karnataka Pradesh Congress Committee |votes = 1,640 |percentage = 2.13% |change = ''New'' }}
{{Election box candidate with party link |candidate = Hanamant Neelappa Nandennavar |party = Independent politician |votes = 1,319 |percentage = 1.71% |change = ''New'' }}
{{Election box candidate with party link |candidate = Neela. F. Talawar |party = Kannada Chalavali Vatal Paksha |votes = 858 |percentage = 1.11% |change = ''New'' }}
{{Election box margin of victory |votes = 2,812 |percentage = 3.65% |change = {{increase}}2.07 }}
{{Election box turnout |votes = 79,597 |percentage = 71.13% |change = {{decrease}}3.52 }}
{{Election box total valid |votes= 77,102}}
{{Election box rejected |votes = 2,419 |percentage = 3.04% |change = {{decrease}}2.35 }}
{{Election box registered electors |reg. electors = 111,908 |ref = |change = {{increase}}6.69 }}
{{Election box gain |winner = Janata Dal |loser = Indian National Congress |swing = {{increase}}0.71 }}
{{Election box end}}

=== Assembly Election 1989 ===
{{Election box begin |title = [[1989 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1989 to the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1989/Statistical%20Report%20karnataka%201989.pdf|archive-url=https://web.archive.org/web/20101007070737/http://eci.nic.in/eci_main/StatisticalReports/SE_1989/Statistical%20Report%20karnataka%201989.pdf|archive-date=7 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Patil Shankaragouda Ninganagouda |party = Indian National Congress |votes = 24,882 |percentage = 33.59% |change = {{decrease}}3.39 }}
{{Election box candidate with party link |candidate = Ganganna Malleshappa Mahantashettar |party = Janata Dal |votes = 23,715 |percentage = 32.01% |change = ''New'' }}
{{Election box candidate with party link |candidate = Upanal Gulappa Fakeerappa |party = Independent politician |votes = 19,865 |percentage = 26.82% |change = ''New'' }}
{{Election box candidate with party link |candidate = Batagurki Hanumantappa Nilappa |party = Kranti Sabha |votes = 2,864 |percentage = 3.87% |change = ''New'' }}
{{Election box candidate with party link |candidate = Shalagar. N. A |party = Lok Dal (B) |votes = 995 |percentage = 1.34% |change = ''New'' }}
{{Election box candidate with party link |candidate = Halasur Gurushiddappa Jogeppa |party = Janata Party |votes = 707 |percentage = 0.95% |change = ''New'' }}
{{Election box candidate with party link |candidate = Kuber Vasudev Subbanna |party = Bharatiya Janata Party |votes = 495 |percentage = 0.67% |change = ''New'' }}
{{Election box margin of victory |votes = 1,167 |percentage = 1.58% |change = {{decrease}}3.21 }}
{{Election box turnout |votes = 78,297 |percentage = 74.65% |change = {{increase}}1.64 }}
{{Election box total valid |votes= 74,075}}
{{Election box rejected |votes = 4,222 |percentage = 5.39% |change = {{increase}}3.29 }}
{{Election box registered electors |reg. electors = 104,887 |ref = |change = {{increase}}28.55 }}
{{Election box gain |winner = Indian National Congress |loser = Janata Party |swing = {{decrease}}8.18 }}
{{Election box end}}

=== Assembly Election 1985 ===
{{Election box begin |title = [[1985 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1985 to the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1985/Statistical%20Report%20Karnataka%201985.pdf |archive-url=https://web.archive.org/web/20101006143216/http://eci.nic.in/eci_main/StatisticalReports/SE_1985/Statistical%20Report%20Karnataka%201985.pdf |archive-date=6 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Balikai Tippanna Basavanneppa |party = Janata Party |votes = 24,362 |percentage = 41.77% |change = {{increase}}32.35 }}
{{Election box candidate with party link |candidate = Patil Shankaragouda Ninganagouda |party = Indian National Congress |votes = 21,568 |percentage = 36.98% |change = {{decrease}}2.10 }}
{{Election box candidate with party link |candidate = Upanal Gulappa Fakeerappa |party = Independent politician |votes = 10,724 |percentage = 18.39% |change = ''New'' }}
{{Election box candidate with party link |candidate = Konchigeri Basavaraj Malkappa |party = Independent politician |votes = 528 |percentage = 0.91% |change = ''New'' }}
{{Election box candidate with party link |candidate = Lamani Lalsing Dakappa |party = Independent politician |votes = 402 |percentage = 0.69% |change = ''New'' }}
{{Election box candidate with party link |candidate = Shirunj Yallappa Hanamappa |party = Independent politician |votes = 383 |percentage = 0.66% |change = ''New'' }}
{{Election box margin of victory |votes = 2,794 |percentage = 4.79% |change = {{decrease}}5.27 }}
{{Election box turnout |votes = 59,576 |percentage = 73.01% |change = {{increase}}3.36 }}
{{Election box total valid |votes= 58,326}}
{{Election box rejected |votes = 1,250 |percentage = 2.10% |change = {{decrease}}1.07 }}
{{Election box registered electors |reg. electors = 81,595 |ref = |change = {{increase}}4.70 }}
{{Election box gain |winner = Janata Party |loser = Independent politician |swing = {{decrease}}7.37 }}
{{Election box end}}

=== Assembly Election 1983 ===
{{Election box begin |title = [[1983 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1983 to the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1983/Statistical%20Report%201983%20karnatkaa.pdf |archive-url=https://web.archive.org/web/20101007124742/http://eci.nic.in/eci_main/StatisticalReports/SE_1983/Statistical%20Report%201983%20karnatkaa.pdf |archive-date=7 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Upanal Gulappa Fakeerappa |party = Independent politician |votes = 25,825 |percentage = 49.14% |change = ''New'' }}
{{Election box candidate with party link |candidate = Kulkarni Narayan Gurunath |party = Indian National Congress |votes = 20,540 |percentage = 39.08% |change = {{increase}}23.33 }}
{{Election box candidate with party link |candidate = Baligar Shivappa Veerabhadrappa |party = Janata Party |votes = 4,952 |percentage = 9.42% |change = {{decrease}}18.41 }}
{{Election box candidate with party link |candidate = Kadakol Takanagouda Yallappagouda |party = Independent politician |votes = 490 |percentage = 0.93% |change = ''New'' }}
{{Election box margin of victory |votes = 5,285 |percentage = 10.06% |change = {{decrease}}17.14 }}
{{Election box turnout |votes = 54,279 |percentage = 69.65% |change = {{decrease}}5.86 }}
{{Election box total valid |votes= 52,557}}
{{Election box rejected |votes = 1,722 |percentage = 3.17% |change = {{decrease}}0.88 }}
{{Election box registered electors |reg. electors = 77,930 |ref = |change = {{increase}}8.61 }}
{{Election box gain |winner = Independent politician |loser = Indian National Congress (I) |swing = {{decrease}}5.89 }}
{{Election box end}}

=== Assembly Election 1978 ===
{{Election box begin |title = [[1978 Karnataka Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1978 to the Legislative Assembly of Karnataka |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1978/Statistical%20Report%20Karnataka%201978.pdf |archive-url=https://web.archive.org/web/20101007164123/http://eci.nic.in/eci_main/StatisticalReports/SE_1978/Statistical%20Report%20Karnataka%201978.pdf |archive-date=7 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Upanal Gulappa Fakeerappa |party = Indian National Congress (I) |votes = 28,606 |percentage = 55.03% |change = ''New'' }}
{{Election box candidate with party link |candidate = Noorashettar Irappa Chandabasappa |party = Janata Party |votes = 14,466 |percentage = 27.83% |change = ''New'' }}
{{Election box candidate with party link |candidate = Kappattanavar Virapakshappa Basappa |party = Indian National Congress |votes = 8,190 |percentage = 15.75% |change = {{decrease}}29.53 }}
{{Election box candidate with party link |candidate = Patil Veeranagouda Rudragouda |party = Independent politician |votes = 611 |percentage = 1.18% |change = ''New'' }}
{{Election box margin of victory |votes = 14,140 |percentage = 27.20% |change = {{increase}}2.73 }}
{{Election box turnout |votes = 54,179 |percentage = 75.51% |change = {{increase}}4.13 }}
{{Election box total valid |votes= 51,984}}
{{Election box rejected |votes = 2,195 |percentage = 4.05% |change = {{increase}}4.05 }}
{{Election box registered electors |reg. electors = 71,750 |ref = |change = {{increase}}5.35 }}
{{Election box gain |winner = Indian National Congress (I) |loser = Indian National Congress |swing = {{increase}}9.75 }}
{{Election box end}}

=== Assembly Election 1972 ===
{{Election box begin |title = [[1972 Mysore State Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1972 to the Legislative Assembly of Mysore |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1972/StatisRep_Mysore_72.pdf |archive-url=https://web.archive.org/web/20101006074555/http://eci.nic.in/eci_main/StatisticalReports/SE_1972/StatisRep_Mysore_72.pdf |archive-date=6 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = W. V. Vadirajcharya |party = Indian National Congress |votes = 21,314 |percentage = 45.28% |change = {{decrease}}3.66 }}
{{Election box candidate with party link |candidate = K. S. Veeraiah |party = Swatantra Party |votes = 9,797 |percentage = 20.81% |change = {{decrease}}30.25 }}
{{Election box candidate with party link |candidate = U. G. Fakirappa |party = Independent politician |votes = 8,711 |percentage = 18.51% |change = ''New'' }}
{{Election box candidate with party link |candidate = G. B. Rajappa |party = Indian National Congress (Organisation) |votes = 3,430 |percentage = 7.29% |change = ''New'' }}
{{Election box candidate with party link |candidate = G. B. Ramappa |party = Independent politician |votes = 1,888 |percentage = 4.01% |change = ''New'' }}
{{Election box candidate with party link |candidate = P. V. Budragouda |party = Independent politician |votes = 1,318 |percentage = 2.80% |change = ''New'' }}
{{Election box candidate with party link |candidate = I. V. Siddappa |party = Independent politician |votes = 610 |percentage = 1.30% |change = ''New'' }}
{{Election box margin of victory |votes = 11,517 |percentage = 24.47% |change = {{increase}}22.34 }}
{{Election box turnout |votes = 48,615 |percentage = 71.38% |change = {{decrease}}6.95 }}
{{Election box total valid |votes= 47,068}}
{{Election box registered electors |reg. electors = 68,107 |ref = |change = {{increase}}9.76 }}
{{Election box gain |winner = Indian National Congress |loser = Swatantra Party |swing = {{decrease}}5.78 }}
{{Election box end}}

=== Assembly Election 1967 ===
{{Election box begin |title = [[1967 Mysore State Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1967 to the Legislative Assembly of Mysore |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1967/Statistical%20Report%20Mysore%201967.pdf |archive-url=https://web.archive.org/web/20101006083645/http://eci.nic.in/eci_main/StatisticalReports/SE_1967/Statistical%20Report%20Mysore%201967.pdf |archive-date=6 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Kashimath Shiddaiah Veeraiah |party = Swatantra Party |votes = 23,646 |percentage = 51.06% |change = {{increase}}0.31 }}
{{Election box candidate with party link |candidate = M. L. Venkatesh |party = Indian National Congress |votes = 22,661 |percentage = 48.94% |change = {{decrease}}0.31 }}
{{Election box margin of victory |votes = 985 |percentage = 2.13% |change = {{increase}}0.62 }}
{{Election box turnout |votes = 48,605 |percentage = 78.33% |change = {{increase}}7.47 }}
{{Election box total valid |votes= 46,307}}
{{Election box registered electors |reg. electors = 62,053 |ref = |change = {{increase}}21.99 }}
{{Election box hold with party link |winner = Swatantra Party |swing = {{increase}}0.31 }}
{{Election box end}}

=== Assembly Election 1962 ===
{{Election box begin |title = [[1962 Mysore State Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1962 to the Legislative Assembly of Mysore |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1962/StatRep_Mysore_1962.pdf |archive-url=https://web.archive.org/web/20101006093153/http://eci.nic.in/eci_main/StatisticalReports/SE_1962/StatRep_Mysore_1962.pdf |archive-date=6 October 2010|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Kashimath Shiddaiah Veeraiah |party = Swatantra Party |votes = 17,347 |percentage = 50.75% |change = ''New'' }}
{{Election box candidate with party link |candidate = Magadi Leelavati Venkatesh |party = Indian National Congress |votes = 16,832 |percentage = 49.25% |change = {{decrease}}10.86 }}
{{Election box margin of victory |votes = 515 |percentage = 1.51% |change = {{decrease}}28.47 }}
{{Election box turnout |votes = 36,048 |percentage = 70.86% |change = {{increase}}6.27 }}
{{Election box total valid |votes= 34,179}}
{{Election box registered electors |reg. electors = 50,869 |ref = |change = {{increase}}18.66 }}
{{Election box gain |winner = Swatantra Party |loser = Indian National Congress |swing = {{decrease}}9.36 }}
{{Election box end}}

=== Assembly Election 1957 ===
{{Election box begin |title = [[1957 Mysore State Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1957 to the Legislative Assembly of Mysore |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1957/StatRep_Mysore_1957.pdf |archive-url=https://web.archive.org/web/20120111195053/http://eci.nic.in/eci_main/StatisticalReports/SE_1957/StatRep_Mysore_1957.pdf |archive-date=11 January 2012|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Magadi Leelavati Venkatesh |party = Indian National Congress |votes = 16,644 |percentage = 60.11% |change = {{increase}}6.63 }}
{{Election box candidate with party link |candidate = Kashimath Siddaya Veerayya |party = Independent politician |votes = 8,343 |percentage = 30.13% |change = ''New'' }}
{{Election box candidate with party link |candidate = Ranade Hanumanta Chintamani |party = Independent politician |votes = 2,703 |percentage = 9.76% |change = ''New'' }}
{{Election box margin of victory |votes = 8,301 |percentage = 29.98% |change = {{increase}}2.73 }}
{{Election box turnout |votes = 27,690 |percentage = 64.59% |change = {{increase}}0.31 }}
{{Election box total valid |votes= 27,690}}
{{Election box registered electors |reg. electors = 42,868 |ref = |change = {{decrease}}24.84 }}
{{Election box hold with party link |winner = Indian National Congress |swing = {{increase}}6.63 }}
{{Election box end}}

=== Assembly Election 1952 ===
{{Election box begin |title = [[1952 Bombay State Legislative Assembly election]] : Shirahatti <ref>{{cite web|publisher=[[Election Commission of India]]|title=Statistical Report on General Election, 1951 to the Legislative Assembly of Bombay |url=http://eci.nic.in/eci_main/StatisticalReports/SE_1951/StatReport_51_BOMBAY.pdf |archive-url=https://web.archive.org/web/20120114083220/http://eci.nic.in/eci_main/StatisticalReports/SE_1951/StatReport_51_BOMBAY.pdf |archive-date=14 January 2012|format=pdf}}</ref>}}
{{Election box winning candidate with party link |candidate = Magadi, Venkatesh Timmanna |party = Indian National Congress |votes = 19,604 |percentage = 53.48% |change = ''New'' }}
{{Election box candidate with party link |candidate = Salimath, Shivilingappa Shivapujaya |party = Kisan Mazdoor Praja Party |votes = 9,613 |percentage = 26.22% |change = ''New'' }}
{{Election box candidate with party link |candidate = Meti, Mallangouda Adiveppa |party = Independent politician |votes = 5,608 |percentage = 15.30% |change = ''New'' }}
{{Election box candidate with party link |candidate = Hesarur, Tajuddinsab Rajesab |party = FBL(MG) |votes = 1,507 |percentage = 4.11% |change = ''New'' }}
{{Election box candidate with party link |candidate = Bhorshetli, Fakirappa Shidhappa |party = Independent politician |votes = 326 |percentage = 0.89% |change = ''New'' }}
{{Election box margin of victory |votes = 9,991 |percentage = 27.25% |change = }}
{{Election box turnout |votes = 36,658 |percentage = 64.28% |change = }}
{{Election box total valid |votes= 36,658}}
{{Election box registered electors |reg. electors = 57,032 |ref = |change = }}
{{Election box new seat win |winner = Indian National Congress |swing = }}
{{Election box end}}

==See also==
* [[List of constituencies of the Karnataka Legislative Assembly]]
* [[Gadag district]]

==References==
{{reflist}}

{{Assembly constituencies of Karnataka}}

{{coord|15.23|75.58|display=title}}

[[Category:Gadag district]]
[[Category:Assembly constituencies of Karnataka]]
[[Category:Politics of Karnataka]]
[[Category:Legislative Assembly constituencies of Indian states established in 1951]]
[[Category:1951 establishments in Mysore State]]

Peraanmai

2026-04-12T03:59:56Z

Lekhachitra963: adding pg - done

{{short description|2009 film by S. P. Jhananathan}}
{{Use dmy dates|date=July 2025}}
{{Use Indian English|date=July 2025}}
{{Infobox film
| image = Peraanmai poster.jpg
| caption = Theatrical release poster
| director = [[S. P. Jananathan|S. P. Jhananathan]]
| screenplay = N. Kalyanakrishnan
| story = S. P. Jhananathan
{{Infobox | decat = yes | child = yes
| label1= Dialogues by
| data1 = S. P. Jhananathan
}}
| producer = K. Karunamoorthy [[C. Arunpandian]]
| starring = [[Ravi Mohan]] [[Sai Dhanshika|Dhansika]] [[Saranya Nag]] [[Vasundhara Kashyap]] [[Varsha Ashwathi]] Liyasree
| cinematography = [[S. R. Sathish Kumar]]
| editing = N. Ganesh Kumar
| music = [[Vidyasagar (composer)|Vidyasagar]]
| studio = [[Ayngaran International]]
| distributor = Ayngaran International
| released = {{Film date|df=yes|2009|10|16}}
| runtime = 150 minutes{{sfn|Dhananjayan|2011|p=315}}
| country = India
| language = Tamil
| budget = {{INR}}15 crore<ref name="economictimes">{{Cite web |last=Sivakumar |first=Nandini |date=20 October 2009 |title=It's Bumper Diwali for Kollywood |url=http://articles.economictimes.indiatimes.com/2009-10-20/news/28411173_1_diwali-releases-peranmai-box-office |url-status=dead |archive-url=https://web.archive.org/web/20160822222238/http://articles.economictimes.indiatimes.com/2009-10-20/news/28411173_1_diwali-releases-peranmai-box-office |archive-date=22 August 2016 |access-date=5 August 2012 |website=[[The Economic Times]]}}</ref>
| gross = {{INR}}25 crore<ref name="C">{{Cite web |date=22 October 2019 |title=Revisiting Peranmai: A look back at the making of Jayam Ravi's landmark action-drama; lesser-known facts |url=https://www.cinemaexpress.com/photos/slideshows/2019/Oct/22/revisitingperanmai-a-look-back-at-the-making-of-jayam-ravis-landmark-action-drama-lesser-known-f-727.html |url-status=live |archive-url=https://web.archive.org/web/20251003002324/https://www.cinemaexpress.com/photos/slideshows/2019/Oct/22/revisitingperanmai-a-look-back-at-the-making-of-jayam-ravis-landmark-action-drama-lesser-known-f-727.html |archive-date=3 October 2025 |access-date=19 February 2025 |website=[[Cinema Express]]}}</ref>
}}

'''''Peraanmai''''' ({{translation|Valour}}) is a 2009 Indian [[Tamil language|Tamil-language]], [[action-adventure film]] that was directed by [[S. P. Jananathan|S. P. Jhananathan]] and produced by [[Ayngaran International]]. The film stars [[Ravi Mohan]] (credited as Jayam Ravi), [[Sai Dhanshika|Dhansika]], [[Saranya Nag]], [[Vasundhara Kashyap]], [[Varsha Ashwathi]] (credited as Maha) and Liyasree. It follows a [[National Cadet Corps (India)|National Cadet Corps]] (NCC) trainer and five cadets seeking to thwart a group of foreign mercenaries planning to destroy a rocket-launching project.

The core plot of ''Peraanmai'' is loosely based on the 1972 [[Cinema of the Soviet Union|Soviet]] film ''[[The Dawns Here Are Quiet (1972 film)|The Dawns Here Are Quiet]]''.{{sfn|Dhananjayan|2011|p=316}} Filming took place between March 2008 and April 2009, and the film was released in theatres on 16 October 2009, coinciding with the festival of [[Diwali]].

== Plot ==
{{long plot|date=November 2022}} 

Duruvan is a trainer at a [[National Cadet Corps (India)|National Cadet Corps]] (NCC) camp for women cadets. His superior ranger Ganapathiram berates him for his [[Caste system in India|caste]] and rough persona. Duruvan is also blamed for inappropriate acts by other cadets. However, Victoria, their warden, sympathises with him.

Duruvan selects female cadets Kalpana, Ajitha, Susheela, Jennifer, and Thulasi for an expedition. As a practical joke, the women complain to Ganapathiram, claiming they do not feel safe with Duruvan. During the expedition, whilst Duruvan is caught up in procedures at a forest checkpost, the women buy condoms and other inappropriate items, start the jeep, and drive it down a hill. After losing the vehicle, the troop decides to stay in the forest for the night and return by an alternative route the next morning. The women start to bond with Duruvan. Kalpana sees two foreigners with advanced armaments in the Indian forest; Duruvan guesses they are heading towards an Indian satellite research station to destroy a rocket-launching project. He realises the foreigners will take five hours to reach the banks of [[Toonghum Lake]]. Duruvan knows a better route to the opposite bank that can be reached in 4.5 hours. He tells the women to inform Ganapathiram and bring extra forces, but the women disagree and go with Duruvan. They reach the opposite bank and find 16 mercenaries.

Duruvan realises the mercenaries' plan to sabotage the space mission and devises a plan to defeat them. He sends Ajitha to inform Indian officials, and the other women remain with him. Whilst en route, Ajitha gets trapped in quicksand and dies. Duruvan uses his navigational skills to place the troop ahead of the mercenaries and later obstructs their movement by cutting trees to distract them. Anderson, the leader of the foreign mercenary group, decides to stay back until a clear notion from the opposite side. He deploys two of his men to investigate the situation, but Duruvan kills both of them. Anderson sends three men – Thompson, George, and Edwin – to the opposite side to find out what happened to the two men; Duruvan's troops are waiting for them to collect their armaments. Duruvan kills George and Edwin, but Thompson escapes. When Anderson finds he has lost four men, he decides to kill his opponent.

Duruvan's troops plant the landmines they acquired from one of the dead mercenaries, and another of the mercenaries steps on a landmine and dies. This scares the mercenaries, and Anderson and Benny decide to search for the remaining landmines, while the others set up a camp there. That night, Dhuruvan and his troops break into the mercenaries' camp, kill two men, and seize one of their two boxes, expecting it to contain information about the air missile. The next morning, Anderson and Benny find two men dead and one box missing. Anderson tells Benny to take three men to the rocket launch site and launch the missile. Anderson takes the rest of his men to destroy Duruvan and the women, and a battle ensues.

On the other side, Ganapathiram finds the complaint letter, gathers his team, and goes to the forest checkpoint to find out what happened. The storekeeper tells him what happened and that condoms were purchased. Assuming Duruvan has kidnapped the women, Ganapathiram and his officers destroy Duruvan's community and homes and exile them from the area while insulting their lower-caste status. He finds Ajitha's corpse in the quicksand and assumes Duruvan raped and killed her. Ganapathiram describes Duruvan as a serial killer to the [[district collector]], who, with Ganapathiram's permission, issues a shoot-at-sight order for Duruvan.

Duruvan and the women kill three of the mercenaries. Benny tells his fellow mercenary Collin to stay and guard the missile-containing box while they go to help Anderson in the battle. After finding their secret signal, Anderson kills Susheela and hangs her from a tree, and Duruvan and the women bury her body. The women kill Thompson and two more mercenaries, leaving only Anderson, Benny, and Collin. Benny finds Duruvan and the women, but Duruvan captures him and forces him to lure Anderson, after which Duruvan and the women kill Benny. Duruvan goes in search of Anderson, whilst the women go to stop the missile launch. Ganapathiram finds Duruvan and tries to shoot him. Duruvan tries to reveal the situation but fails. Using his walkie-talkie, Ganapathiram tries to order his men to kill Duruvan. Duruvan throws away the walkie-talkie, beats Ganapathiram, and escapes. When Ganapathiram goes to retrieve the walkie-talkie, he sees the mercenaries' corpses, realizes that Duruvan killed them, and reveals the situation to the collector.

Duruvan and Anderson fight face-to-face; Duruvan confronts and defeats Anderson, and the women kill Collin and try to disarm the counter missile from firing the space rocket. After an intense fight, Duruvan kills Anderson. Duruvan reaches the rocket launch site and helps the women; he increases the missile's timer by 25 seconds and diverts it to the left. The Indian space rocket launches and climbs into the atmosphere. After 25 seconds, the counter missile explodes in the forest. The troop congratulates itself but feels bad for Duruvan, whose bravery will never be recognized due to his caste. In the end, the [[Government of India]] awards Ganapathiram for bravery; Duruvan returns to the camp to train a new set of NCC cadets; and the women bid a tearful goodbye, remembering Ajitha and Susheela.

== Cast ==
{{cast listing|
*[[Ravi Mohan]] as R. Duruvan<ref>{{Cite web |date=14 October 2009 |title=Peranmai is not gender specific |url=http://movies.rediff.com/slide-show/2009/oct/14/slide-show-1-south-interview-with-jhananathan.htm |url-status=live |archive-url=https://web.archive.org/web/20191019175517/http://movies.rediff.com/slide-show/2009/oct/14/slide-show-1-south-interview-with-jhananathan.htm |archive-date=19 October 2019 |access-date=1 October 2025 |website=[[Rediff.com]]}}</ref>
*[[Roland Kickinger]] as Anderson<ref name="C"/>
*Svilen Kamburov as Benny
*[[Sai Dhanshika|Dhansika]] as Jennifer{{sfn |Dhananjayan |2011 |p=316}}
*[[Saranya Nag]] as Ajitha{{sfn |Dhananjayan |2011 |p=316}}
*[[Vasundhara Kashyap]] as Kalpana{{sfn |Dhananjayan |2011 |p=316}}
*[[Varsha Ashwathi]] as Thulasi{{sfn |Dhananjayan |2011 |p=316}}
*Liyasree as Susheela{{sfn |Dhananjayan |2011 |p=316}}
*[[Vadivelu]] as Soosai
*[[Urvashi (actress)|Urvashi]] as Victoria
*[[Ponvannan]] as S. Ganapathiram{{sfn |Dhananjayan |2011 |p=316}}
*[[Trotsky Marudu]] as a scientist (special appearance)
*[[O. A. K. Sundar]] as the district collector (special appearance)
*Boys Rajan as Kalpana's father
}}

== Production ==
[[S. P. Jananathan]] had the idea for ''Peraanmai'' before he made his debut.<ref>{{Cite web |last=Manigandan |first=K R |date=5 May 2009 |title=Got the bull's eye |url=https://timesofindia.indiatimes.com/entertainment/regional/movie-details/news-interviews/got-the-bulls-eye/articleshow/4482254.cms |url-status=live |archive-url=https://archive.today/20251003014231/https://timesofindia.indiatimes.com/entertainment/regional/movie-details/news-interviews/got-the-bulls-eye/articleshow/4482254.cms |archive-date=3 October 2025 |access-date=2 October 2025 |website=[[The Times of India]]}}</ref> The film is [[Sai Dhanshika|Dhanshika]]'s first notable role in a Tamil film, and she was cast after Jananathan saw her family at a convention.<ref>{{Cite web |date=22 April 2009 |title='Jananathan called me Angelina Jolie' |url=https://www.newindianexpress.com/entertainment/tamil/2009/Apr/22/jananathan-called-me-angelina-jolie-43197.html |url-status=live |archive-url=https://web.archive.org/web/20251003014619/https://www.newindianexpress.com/entertainment/tamil/2009/Apr/22/jananathan-called-me-angelina-jolie-43197.html |archive-date=3 October 2025 |access-date=2 October 2025 |website=[[The New Indian Express]]}}</ref> This is also the film debut of models Liyasree and [[Varsha Ashwathi]] (credited as Maha).<ref name="C" /> [[Ravi Mohan]] (then known as Jayam Ravi) underwent physical training for the lead role; this included avoiding oil, rice and salt for over a year. He shed {{Convert|12|kg|lb}} of weight in 22 days.<ref>{{Cite news |date=3 January 2015 |title=The Six Pack Diaries |url=https://www.thehindu.com/features/cinema/the-six-pack-diaries/article6751499.ece |url-status=live |archive-url=https://web.archive.org/web/20240725110206/https://www.thehindu.com/features/cinema/the-six-pack-diaries/article6751499.ece |archive-date=25 July 2024 |access-date=19 February 2025 |work=[[The Hindu]] |language=en}}</ref> He also took a course in weaponry.<ref name="C" /> Filming began on 5 March 2008 at Mancholai, [[Papanasam]] and [[Ambasamudram]].<ref>{{Cite web |date=7 March 2008 |title=Peranmai shoot starts! |url=http://sify.com/movies/tamil/fullstory.php?id=14618649&cid=2363 |url-status=dead |archive-url=https://web.archive.org/web/20080422144358/http://sify.com/movies/tamil/fullstory.php?id=14618649&cid=2363 |archive-date=22 April 2008 |access-date=13 December 2024 |website=[[Sify]]}}</ref> The set for Ravi's village was built at a dense forest of Ambasamudram.<ref>{{Cite web |date=20 June 2008 |title=Peraanmai – Vigorous Shooting |url=http://www.ayngaran.com/newsdetails.php?newsid=9 |url-status=dead |archive-url=https://web.archive.org/web/20090322040023/http://www.ayngaran.com/newsdetails.php?newsid=9 |archive-date=22 March 2009 |access-date=3 August 2024 |website=[[Ayngaran International]]}}</ref> [[Roland Kickinger]] worked on the film, which was also shot in [[Kerala]], for twenty days.<ref>{{Cite web |date=17 November 2008 |title=Hollywood actor in Peraanmai |url=https://www.newindianexpress.com/entertainment/tamil/2008/Nov/17/hollywood-actor-in-peraanmai-190.html |url-status=live |archive-url=https://web.archive.org/web/20250924134554/https://www.newindianexpress.com/entertainment/tamil/2008/Nov/17/hollywood-actor-in-peraanmai-190.html |archive-date=24 September 2025 |access-date=2 October 2025 |website=[[The New Indian Express]]}}</ref> Filming ended in April 2009.<ref>{{Cite web |date=26 April 2009 |title='Peraanmai' postproduction work continues |url=http://www.ayngaran.com/newsdetails.php?newsid=905 |url-status=dead |archive-url=https://web.archive.org/web/20090428082724/http://www.ayngaran.com/newsdetails.php?newsid=905 |archive-date=28 April 2009 |access-date=12 July 2025 |website=[[Ayngaran International]]}}</ref>

== Soundtrack ==
{{Infobox album
| name = Peraanmai
| type = Soundtrack
| artist = [[Vidyasagar (composer)|Vidyasagar]]
| cover =
| border = yes
| alt =
| released = 18 September 2009
| recorded = [[Varsha Vallaki Studios]]
| venue =
| studio =
| genre = [[Film soundtrack|Feature Film Soundtrack]]
| length = 20:17
| language = [[Tamil language|Tamil]]
| label = Ayngaran Music An Ak Audio
| producer = [[Vidyasagar (composer)|Vidyasagar]]
| prev_title = [[1977 (film)|1977]]
| prev_year = 2009
| next_title = [[Kanden Kadhalai]]
| next_year = 2009
}}
The music for ''Peraanmai'' was composed by [[Vidyasagar (composer)|Vidyasagar]],<ref>{{Cite web |last=Karthik |author-link=Karthik Srinivasan |date=20 September 2009 |title=Music review: Peraanmai (Tamil – Vidyasagar) |url=https://milliblog.com/2009/09/20/music-review-peraanmai-tamil-vidyasagar/ |url-status=live |archive-url=https://ghostarchive.org/archive/20250219160212/https://milliblog.com/2009/09/20/music-review-peraanmai-tamil-vidyasagar/ |archive-date=19 February 2025 |access-date=19 February 2025 |website=[[Milliblog]] |language=en}}</ref> and [[Vairamuthu]] wrote the lyrics. The audio was released at [[Sathyam Cinemas]] on 21 September 2009.<ref>{{Cite web |date=22 September 2009 |title=Jeyam Ravi's 'Peranmai' audio launched |url=https://www.newindianexpress.com/entertainment/tamil/2009/Sep/22/jeyam-ravis-peranmai-audio-launched-88537.html |url-status=live |archive-url=https://ghostarchive.org/archive/20250219150202/https://www.newindianexpress.com/entertainment/tamil/2009/Sep/22/jeyam-ravis-peranmai-audio-launched-88537.html |archive-date=19 February 2025 |access-date=19 February 2025 |website=[[The New Indian Express]] |language=en}}</ref> Pavithra Srinivasan of ''[[Rediff.com]]'' wrote: "In most of the songs, Vidhyasagar has slipped into a familiar template, so it is worth just one listen".<ref>{{Cite web |last=Srinivasan |first=Pavithra |date=13 October 2009 |title=Peranmai's music sounds familiar |url=https://www.rediff.com/movies/report/south-review-peranmai/20091013.htm |url-status=live |archive-url=https://web.archive.org/web/20220707220435/https://www.rediff.com/movies/report/south-review-peranmai/20091013.htm |archive-date=7 July 2022 |access-date=25 July 2024 |website=[[Rediff.com]]}}</ref>

{{Track listing
| headline = Track listing
| extra_column = Singer(s)
| title1 = Kaattu Puli Adichu
| length1 =
| lyrics1 =
| extra1 = [[KK (singer)|KK]] and [[Jassie Gift]]
| title2 = Kaadu Kaalai Katta
| length2 =
| lyrics2 =
| extra2 = [[Madhu Balakrishnan]]
| title3 = Yera Thala
| length3 =
| lyrics3 =
| extra3 = [[Sadhana Sargam]]
| title4 = When The Boys
| length4 =
| lyrics4 =
| extra4 = Sonia Irabar and Sianed Jones
| title5 = Thuppaaki Penne
| length5 =
| lyrics5 =
| extra5 = [[Pop Shalini]], [[Megha (singer)|Megha]], [[Febi Mani|Febi]] and [[SuVi]]
}}

== Release and reception ==

''Peraanmai'' was released on 16 October 2009, [[Diwali]] day.<ref>{{Cite web |date=14 October 2009 |title='Peranmai' to release before 'Aadhavan' |url=https://www.newindianexpress.com/entertainment/tamil/2009/Oct/14/peranmai-to-release-before-aadhavan-94772.html |url-status=live |archive-url=https://web.archive.org/web/20240726214858/https://www.newindianexpress.com/entertainment/tamil/2009/Oct/14/peranmai-to-release-before-aadhavan-94772.html |archive-date=26 July 2024 |access-date=25 July 2024 |website=[[The New Indian Express]]}}</ref> Producers Ayngaran International distributed the film themselves.<ref name="economictimes" /> ''[[Sify]]'' wrote: "Here is a definitive movie with a moral framework, and commitment along with a stunning and realistic climax", and also praising Ravi's acting.<ref>{{Cite web |title=Peranmai |url=http://www.sify.com/movies/peranmai-review-tamil-14915368.html |url-status=dead |archive-url=https://archive.today/20150212161840/http://www.sify.com/movies/peranmai-review-tamil-14915368.html |archive-date=12 February 2015 |access-date=9 August 2022 |website=[[Sify]]}}</ref> Pavithra Srinivasan of ''Rediff.com'' wrote: "A movie like this thrives on characters that knock against each other, and new emotions emerge but S P Jhananathan has thrust so many platitudes, morals and politics into it that it ends up being inadvertently hilarious. It's a script that looks good only on paper, filled with good intentions but hopelessly flawed."<ref>{{Cite web |last=Srinivasan |first=Pavithra |date=16 October 2009 |title=Peraanmai is inadvertently hilarious |url=https://www.rediff.com/movies/review/south-tamil-movie-review-peraanmai/20091016.htm |url-status=live |archive-url=https://web.archive.org/web/20240725182421/https://www.rediff.com/movies/review/south-tamil-movie-review-peraanmai/20091016.htm |archive-date=25 July 2024 |access-date=25 July 2024 |website=[[Rediff.com]]}}</ref>

Bhama Devi Ravi of ''[[The Times of India]]'' wrote: "if you are one of those passionate followers of Tamil cinema, and get all twitchy and charged up over the sameness in formula-driven action films and have been demanding at least a fresh storyline as a minimum requirement to escape a sense of deja vu, you can relax. ''Peraanmai'', which attempts to offer that difference, is a refreshing change".<ref>{{Cite web |last=Ravi |first=Bhama Devi |date=18 October 2009 |title=Peraanmai Movie Review |url=https://timesofindia.indiatimes.com/entertainment/tamil/movie-reviews/peraanmai/movie-review/5136082.cms |url-status=live |archive-url=https://web.archive.org/web/20250117035716/https://timesofindia.indiatimes.com/entertainment/tamil/movie-reviews/peraanmai/movie-review/5136082.cms |archive-date=17 January 2025 |access-date=31 July 2024 |website=[[The Times of India]]}}</ref> Malathi Rangarajan of ''[[The Hindu]]'' wrote: "Despite the scepticism you feel, and the initial slowness, ''Peraanmai'' promises thrilling action in the second half", lauding the stuntwork and Ravi's performance.<ref>{{Cite web |last=Rangarajan |first=Malathi |date=23 October 2009 |title=Far from formula |url=https://www.hindu.com/cp/2009/10/23/stories/2009102350050200.htm |url-status=dead |archive-url=https://web.archive.org/web/20091128062227/http://www.hindu.com/cp/2009/10/23/stories/2009102350050200.htm |archive-date=28 November 2009 |access-date=20 February 2025 |website=[[The Hindu]]}}</ref>

A critic from ''[[The New Indian Express]]'', wrote: "The director can be lauded for experimenting with different genres, and for his effort to deviate from the routine formula elements. But while ''Peraanmai'' can be a stepping stone for further such ventures, it also reveals that our filmmakers have a long way to go, before they can successfully execute such complex plots on screen."<ref name="N">{{Cite web |date=19 October 2009 |title=Peraanmai |url=https://www.newindianexpress.com/entertainment/review/2009/Oct/19/peraanmai-95790.html |url-status=live |archive-url=https://web.archive.org/web/20250924134621/https://www.newindianexpress.com/entertainment/review/2009/Oct/19/peraanmai-95790.html |archive-date=24 September 2025 |access-date=2 October 2025 |website=[[The New Indian Express]]}}</ref> A critic from ''[[Deccan Herald]]'' wrote, "A tad tedious in the first half, ''Peraanmai'' gains pace post interval with a scintillating climax".<ref>{{Cite web |date=20 November 2009 |title=Peraanmai |url=https://www.deccanherald.com/entertainment/peraanmai-2572794 |url-status=live |archive-url=https://web.archive.org/web/20250922061051/https://www.deccanherald.com/entertainment/peraanmai-2572794 |archive-date=22 September 2025 |access-date=2 October 2025 |website=[[Deccan Herald]]}}</ref> A critic from ''[[Ananda Vikatan]]'' rated the film 48 out of 100, and wrote it deserves a respectable honour for its attempt to take Tamil cinema in a new direction.{{sfn|Dhananjayan|2011|p=318}}

== Accolades and screenings ==
''Peraanmai'' won in three categories at the [[Tamil Nadu State Film Awards]]: [[Tamil Nadu State Film Award for Best Stunt Coordinator|Stunt Coordinator]] (Miracle Michael), [[Tamil Nadu State Film Award for Best Art Director|Best Art Director]] (T. Selvakumar) and [[Tamil Nadu State Film Award for Best Audiographer|Best Audiographer]] (T. Udaykumar).<ref name="Hindu1">{{Cite news |date=14 July 2017 |title=TN Govt. announces Tamil Film Awards for six years |url=http://www.thehindu.com/entertainment/movies/tn-govt-announces-tamil-film-awards-for-six-years/article19273078.ece |url-status=live |archive-url=https://archive.today/20231110140448/https://www.thehindu.com/entertainment/movies/tn-govt-announces-tamil-film-awards-for-six-years/article19273078.ece |archive-date=10 November 2023 |access-date=25 July 2024 |work=[[The Hindu]]}}</ref> The film was screened at the [[Norway Tamil Film Festival Awards|Norway Tamil Film Festival]] in 2010.{{sfn|Dhananjayan|2011|p=318}}

== References ==
{{reflist}}

== Bibliography ==
* {{Cite book |last=Dhananjayan |first=G. |author-link=G. Dhananjayan |title=The Best of Tamil Cinema, 1931 to 2010: 1977–2010 |publisher=Galatta Media |year=2011 |oclc=733724281}}

== External links ==
* {{IMDb title}}
* {{Rotten Tomatoes}}

{{S. P. Jananathan}}

[[Category:2000s action adventure films]]
[[Category:2000s action war films]]
[[Category:2000s war adventure films]]
[[Category:2009 films]]
[[Category:2009 Indian films]]
[[Category:2009 Tamil-language films]]
[[Category:Films based on Russian novels]]
[[Category:Films based on works by Boris Vasilyev]]
[[Category:Films directed by S. P. Jananathan]]
[[Category:Films scored by Vidyasagar (composer)]]
[[Category:Films set in forests]]
[[Category:Films shot in Chalakudy]]
[[Category:Films shot in Thrissur]]
[[Category:Indian action adventure films]]
[[Category:Indian action war films]]
[[Category:Indian remakes of foreign films]]
[[Category:Indian war adventure films]]
[[Category:Remakes of Russian films]]
[[Category:Tamil-language action adventure films]]
[[Category:Tamil-language Indian films]]
[[Category:Tamil-language war films]]
[[Category:2009 war films]]

Jivakarama vihara

2026-04-03T03:18:31Z

Lekhachitra963: made a data from scratch

{{Short description|Buddhist monastery in Bihar, India}}
{{Use dmy dates|date=January 2023}}
{{Use Indian English|date=January 2023}}
{{Infobox religious building
| building_name = Jivakarama vihara
| image = Jivakambavana.jpg
| image_upright = 1.2
| alt =
| caption = Remains of the Jivakarama vihara.
| map_type = India
|relief=yes
| map_size = 250
| location = [[Rajgir]], [[Bihar]], [[India]]
| coordinates = {{coord|24.9953334|85.433397|display=inline,title}}
| religious_affiliation = [[Buddhism]]
| rite =
| region = [[Bihar]]
| state =
| province =
| territory =
| prefecture =
| sector =
| district =
| circle =
| municipality =
| consecration_year = 6th-5th century BCE
| status = Vihara ruins
| functional_status = Artifacts removed
| heritage_designation =
| leadership =
| website =
| architecture =
| architect =
| architecture_type =
| architecture_style =
| general_contractor =
| facade_direction =
| groundbreaking =
| year_completed =
| construction_cost =
| specifications =
| capacity =
| length =
| width =
| width_nave =
| height_max =
| dome_quantity =
| dome_height_outer =
| dome_height_inner =
| dome_dia_outer =
| dome_dia_inner =
| minaret_quantity =
| minaret_height =
| spire_quantity =
| spire_height =
| materials =
| nrhp =
| added =
| refnum =
| designated =
}}
The '''Jivakarama vihara''',<ref>According to the Pali Text Society's Pali-English dictionary (Chipstead, 1921-1925), p. 108, the suffix, ''-ārāma'', refers to "a private park, given to the Buddha or the Sangha for the benefit of the bhikkhus, where they meet & hold discussions about sacred & secular matters; a place of recreation and meditation, a meeting place for religious gatherings" (online: https://dsal.uchicago.edu/cgi-bin/app/pali_query.py?qs=%C4%81r%C4%81ma&searchhws=yes&matchtype=exact).</ref> also '''Jivaka Amravana vihara''' (''Amra-vana'' means "mango garden"),<ref>{{cite book |last1=Ahir |first1=D. C. |title=Buddhist Shrines in India |date=1986 |publisher=B.R. Publishing Corporation |isbn=9788170183266 |page=67 |url=https://books.google.com/books?id=BaPYAAAAMAAJ |language=en}}</ref> '''Jivakamravana''', '''Jivakamrabana''' or '''Jivakavanarama''', is an ancient [[Buddhist]] monastery, or [[vihara]], established at the time of the [[Buddha]].<ref name=BA48>{{cite book |last1=Le |first1=Huu Phuoc |title=Buddhist Architecture |date=2010 |publisher=Grafikol |isbn=9780984404308 |pages=48–49 |url=https://books.google.com/books?id=9jb364g4BvoC&pg=PA48 |language=en}}</ref><ref name=PM178>"The rubble-built building complex of Jivakamravana at Rajgir probably represents one of the earliest monasteries of India dating from the Buddha's time." in {{cite book |last1=Mishra |first1=Phanikanta |last2=Mishra |first2=Vijayakanta |title=Researches in Indian archaeology, art, architecture, culture and religion: Vijayakanta Mishra commemoration volume |date=1995 |publisher=Sundeep Prakashan |isbn=9788185067803 |page=178 |url=https://books.google.com/books?id=nN1tAAAAMAAJ |language=en}}</ref><ref>{{cite book |last1=Tadgell |first1=Christopher |title=The East: Buddhists, Hindus and the Sons of Heaven |date=2015 |publisher=Routledge |isbn=9781136753831 |page=498 |url=https://books.google.com/books?id=NTbbCgAAQBAJ&pg=PT48 |language=en}}</ref>

The location, on the outside of [[Rajagriha]] in [[Nalanda district]] in the [[India]]n [[States and territories of India|state]] of [[Bihar]], just below the [[Gijjhakuta hill]], was originally a [[mango]] orchard which was donated to the [[sangha]] by the famous royal doctor [[Jivaka]], who was in the service of king [[Bimbisara]].<ref name=BA48/> Jivaka built a monastery on the location and also donated it to the sangha.<ref>Archaeological Survey of India [[:File:Jivakarama ASI notice.jpg|on-site notice]]</ref> The [[Buddha]] is said to have been treated once in the monastery, after having been injured by [[Devadatta]].<ref name=BA48/><ref>{{cite book |title=Monuments of Bihar |date=2011 |publisher=Department of Art, Culture & Youth, Government of Bihar |pages=Jivakarama vihara entry |url=https://books.google.com/books?id=B1cdp3hsUXgC |language=en}}</ref>

The initial monastery was formed of two long parallel and oblong halls, large dormitories where the monks could eat and sleep, in conformity with the original regulations of the sangha, without any private cells.<ref name=BA48/> Other halls were then constructed, mostly long, oblong building as well, which remind of the oblong construction of several of the [[Barabar caves]].<ref name=BA48/><ref>{{cite book |last1=Handa |first1=O. C. |last2=Hāṇḍā |first2=Omacanda |title=Buddhist Art & Antiquities of Himachal Pradesh, Upto 8th Century A.D. |date=1994 |publisher=Indus Publishing |isbn=9788185182995 |page=162 |url=https://books.google.com/books?id=6Cqgb9pL3L4C&pg=PA162 |language=en}}</ref>

The archaeological evidence point to a very early construction for this vihara, probably circa 530-400 BCE.<ref name=BA48/><ref name=PM178/> This vihara is very different from the later quadrangular vihara built from the 1st century CE in [[Gandhara]].<ref name=BA48/> The absence of [[stupa]] is also noticeable, contrary to the viharas built with stupas at a later date.<ref name=BA48/> The construction method (rubble foundation) and artifacts discovered on the spot, such as iron nails, terracotta balls or coarse red pottery all point to a date no later than the 5th century BCE.<ref name=BA48/>

[[File:Jivakambavana..jpg|thumb|center|upright=2|A Buddhist monk at the monastery.]]

<gallery>
Jivakambavana, Rajgir.jpg|Ruins.
Jivakambavana.jpg|Ruins.
Jivakarama oblong communal hall.jpg|Oblong communal hall (remains).
Jivakarama ASI notice.jpg|Archaeological Survey of India notice.
</gallery>

==References==
{{reflist}}
{{Portal|History|India|Religion}}{{Authority control}}
{{Commons category|Jivakarama vihara}}

[[Category:Buddhist holy sites in Bihar]]
[[Category:Archaeological sites in Bihar]]
[[Category:Buddhist monasteries in India]]
[[Category:Buddhist pilgrimage sites in India]]
[[Category:Former populated places in India]]
[[Category:6th century BC in India]]
[[Category:5th century BC in India]]
[[Category:6th-century BC religious buildings and structures]]
[[Category:5th-century BC religious buildings and structures]]
[[Category:Tourist attractions in Bihar]]

Manish Chauhan

2026-03-23T20:16:04Z

Lekhachitra963:

{{Short description|Indian dancer}}
'''Manish Chauhan''' is an Indian dancer. He was the subject of documentary films ''[[Yeh Ballet]]'' (2020)<ref>{{Cite web |date=2020-02-28 |title='Yeh Ballet' Netflix review: Mumbai teens defeat male stereotypes through dance |url=https://www.scmp.com/yp/discover/entertainment/movies/article/3072757/yeh-ballet-netflix-review-mumbai-teens-defeat-male |access-date=2025-07-10 |website=Young Post}}</ref><ref>{{Cite web |date=2020-09-27 |title=Boys Who Ballet In India |url=https://www.mansworldindia.com/currentedition/boys-who-ballet-in-india |access-date=2025-07-10 |website=Man's World India |language=en}}</ref><ref>{{Cite web |last=Mohta |first=Payal |title=How two Indian boys danced their way from poverty to ballet school |url=https://www.thenationalnews.com/arts-culture/film/how-two-indian-boys-danced-their-way-from-poverty-to-ballet-school-1.998899 |access-date=2025-07-10 |website=The National |language=en}}</ref> and ''Call Me Dancer'' (2023).<ref>{{Cite web |last=Horwitz |first=Simi |date=2024-01-19 |title=In Mumbai, a 21-year-old street dancer finds an unlikely mentor in a 70-year-old Israeli ballet master |url=https://forward.com/culture/576655/call-me-dancer-manish-chauhan-yehuda-maor-documentary-film/ |access-date=2025-07-10 |website=The Forward |language=en}}</ref><ref>{{Cite news |last=Menon |first=Anasuya |date=2024-07-20 |title=Call Me Dancer, the story of a Mumbai street dancer, who makes it to world ballet stage, comes to India |url=https://www.thehindu.com/life-and-style/call-me-dancer-the-story-of-a-mumbai-street-dancer-who-makes-it-to-world-ballet-stage-comes-to-india/article68409442.ece |access-date=2025-07-10 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref><ref>{{Cite web |last=Laubacher |first=Kyra |date=2023-12-08 |title=Call Me Dancer Documentary Sheds Light on Manish Chauhan's Unlikely Path to the Professional Stage |url=https://pointemagazine.com/call-me-dancer-documentary/ |access-date=2025-07-10 |website=Pointe Magazine |language=en-US}}</ref><ref>{{Cite web |last=Carey |first=Matthew |date=2023-02-11 |title='Call Me Dancer' Review: Documentary Soars On Incredible Talent, And Charm, Of Manish Chauhan |url=https://deadline.com/2023/02/call-me-dancer-review-manish-chauhan-documentary-directors-leslie-shampaine-pip-gilmour-news-1235256841/ |access-date=2025-07-10 |website=Deadline |language=en-US}}</ref>

== References ==
<references />

[[Category:Indian male dancers]]
[[Category:21st-century Indian dancers]]
[[Category:21st-century ballet dancers]]
[[Category:Living people]]
[[Category:Year of birth missing (living people)]]
[[Category:Place of birth missing (living people)]]

Ajay Goyal

2026-03-23T18:46:19Z

Lekhachitra963: put up post

{{Short description|Businessman}}
{{Use Indian English|date=February 2018}}
{{Use dmy dates|date=January 2020}}
'''Ajay Goyal''' (born 12 July 1965) is an Indian entrepreneur, investor, philanthropist and writer. He is the founder, owner of Europe's first five star yoga themed sustainable resort hotel Zening Resorts<ref>Browne, Bejay. [http://cyprus-mail.com/2013/09/29/zening-a-lifestyle-not-a-holiday/ "Zening A Lifestyle Not A Holiday"] {{Webarchive|url=https://web.archive.org/web/20140311050119/http://cyprus-mail.com/2013/09/29/zening-a-lifestyle-not-a-holiday/ |date=11 March 2014 }}, ''[[Cyprus Mail]]'', Nicosia, 29 September 2013.</ref> Goyal founded the Norasco Group in [[Cyprus]] in 1993 with branches in [[Switzerland]], [[Germany]], Russia, [[Ukraine]], [[Singapore]] and India . He is founder of over than 20 ventures. He is presently founder and CEO of AGV ( Ajay Goyal Ventures, a Norasco company), an E learning, E commerce, Travel, Reg Tech and Health Tech incubator investing in European startups. Goyal is author of book "''Uncovering Russia"''. Goyal was Publisher and Editor in Chief of ''[[The Russia Journal]]'' newspaper published from [[Moscow]], Russia and [[Washington, D.C.|Washington DC]], United States group from 1998 until 2005.<ref>[http://www.mondotimes.com/1/world/ru/117/3902/9612 ''Russia Journal''], "Mondo Times, the worldwide media directory 2001-2009", Retrieved on 25 January 2014.</ref>

== Early life and education ==
{{BLP unreferenced section|date=August 2024}}
Goyal was born in [[Kurukshetra]], [[India]] in a family of esteemed academics. His father [https://professorgoyal.com/ J.B. Goyal, PhD], authored 30 published books on [[Hindi literature]] and [[Sikh culture|Sikh]] culture and was the Dean of faculty of the arts and languages at [[Kurukshetra University]] in India. His mother, a doctorate in literature, was a university professor.

Goyal graduated ''cum laude'' with a Bachelor of Engineering in mechanical engineering from [[National Institute of Technology]] in Kurukshetra, India in 1986.

== Career ==

In 1987, Goyal began his career on the Indian national television network [[Doordarshan]], where he was a quiz show host and an anchor for youth and cultural programs. He worked simultaneously for a year as an engineer and international business development executive at Indian export house Fortune International Ltd. He joined Mekaster India as an export executive to Eastern European markets in 1988.

In 1989, Goyal left India to explore business opportunities in Germany and Eastern Europe. He was founding partner of Comecon Overseas Ltd in 1989 and relocated to Moscow during perestroika years. He founded a historic first joint venture Indian-Russian software technology company Eurolink in 1990. He founded a private equity and counter-trade company Norasco Ltd. in 1993 that grew to 240 employees and offices in six countries.<ref>{{usurped|1=[https://web.archive.org/web/20160303110317/http://russiajournal.com/archive/The_Russia_Journal/2001/June/08.06.2001/Analysis/Jun.08-05.pdf "Norasco’s Goyal Makes Way For Goel"]}}, ''[[The Russia Journal]]'', Moscow, 8–14 June 2001.</ref> Goyal invested in Russian privatization and acquired stakes in several industries in Russia. He became the single largest shareholder of SovTradeFinan Bank and served as deputy chairman of the Board to Chairman [[Viktor Gerashchenko|Viktor Geraschenko]], Chairman of [[Central Bank of Russia|State Bank of Russia]]. Goyal founded 8 dot com ventures in Russia.

Goyal lived in Russia amidst political turmoil. In 1991, he spent days and nights in protest against the coup in human chains outside the Russian White House where [[Boris Yeltsin]] was taking a stand against the junta that ousted [[Mikhail Gorbachev]].<ref>Goyal, Ajay. "Introduction." Uncovering Russia. Moscow: Norasco Pub., 2003. 29. Print.</ref>
In 1997, Goyal wound up or sold his business interests, citing high corruption, crime, and western investors' irrational exuberance over Russia, and took a sabbatical at the [[Harvard Institute of International Development]] (HIID). In 1998, the Russian economy collapsed in default, and the [[1998 Russian financial crisis]] ensued.

Goyal did not complete his program at [[Harvard]] and demanded his money back after disagreements with program director [[Jeffrey Sachs]] over its Russia aid programs. HIID was dissolved in 1999 after scandals and the [[Harvard Institute for International Development#Russian aid controversy|Russian Aid Controversy]] rocked Harvard's Russia programs.<ref>Fenton, Ben. [https://www.telegraph.co.uk/news/worldnews/europe/russia/1357035/86m-Russia-aid-scandal-hits-Harvard.html "£86m Russia Aid Scandal Hits Harvard"], ''[[The Daily Telegraph]]'', Washington, 27 September 2000.</ref> Goyal returned to Russia to launch new ventures.

In 1998, Goyal founded ''[[The Russia Journal]]'', a newspaper published from Moscow, Russia and Washington D.C., United States that was distributed throughout Europe.<ref>{{Cite web |url=http://www.russiajournal.com/ |title=''The Russia Journal'' |access-date=25 January 2014 |archive-url=https://web.archive.org/web/20160220064959/http://russiajournal.com/ |archive-date=20 February 2016 |url-status=usurped |df=dmy-all }}</ref> He served as Publisher and Chief Editor until the journal's last publication in 2005. ''The Russia Journal'' investigated Russian oligarchs and became known for its independence. The newspaper was known for its bold, uncompromising investigative coverage of Russia, where equal opportunity was given to reporters and columnists from the left and right. In 2000, The Russia Journal filed anti-monopoly complaints against the largest print media company of Russia.<ref>Kamakin, Andrew [http://old.nasledie.ru/politvnt/19_35/article.php?art=16 "A Small Publishing Company Quarreled with a Media Giant"], "Nasledie", Moscow, 2001.</ref>
The investigative and hard-hitting journalism of Goyal's newspaper in Russia made him a target for many threats and lawsuits from Russian oligarchs. He was an early supporter of President [[Vladimir Putin]] and a staunch critic of "Russia's Robber Barons," including [[Boris Berezovsky (businessman)|Boris Berezovsky]] and [[Mikhail Khodorkovsky]]. Goyal spoke out against the hypocrisies of certain western press organizations and businesses in a documentary titled ''Cold Politics'' that was broadcast on Russia's state-owned television channel [[Channel One Russia|ORT]] in the run up to the 2012 Presidential elections. During his years as publisher of ''The Russia Journal'', Goyal was the target of pranks from ''[[The eXile]]'''s [[Matt Taibbi]].<ref>Verini, James. [http://www.vanityfair.com/culture/features/2010/02/exile-201002 "Lost Exile"], ''Vanity Fair'', United States, 23 February 2010.</ref> Goyal ended up publishing Taibbi as a columnist for ''The Russia Journal'', and allowed Taibbi to publish his own criticism in the journal.<ref>Taibbi, Matt. {{usurped|1=[https://web.archive.org/web/20140310113347/http://russiajournal.com/archive/The_Russia_Journal/2001/May/25.05.2001/Opinion/May.25-07.pdf "The eXile’s Taibbi reviews RJ’s Ajay Goyal"]}}, ''[[The Russia Journal]]'', Moscow, 25–31 May 2001.</ref><ref>[http://exiledonline.com/old-exile/117/letters.php "Letters"], ''The eXile'', 22 May 2001.</ref> Goyal praised Taibbi for his bold and truthful reporting from Russia when he left ''The eXile'' and Russia to work in the United States, and later became lead reporter at ''[[Rolling Stone]]'' magazine.<ref>Goyal, Ajay. {{usurped|1=[https://web.archive.org/web/20100104212027/http://russiajournal.com/node/6071 "Free speech soon to be in eternal eXile"]}}, ''Russia Journal'', Moscow, 28 March 2002.</ref> Goyal and the newspaper were also a target for [[Mike McFaul]], former U.S. Ambassador to Russia and former professor at Stanford, who, after a slew of angry emails, threatened to sue ''The Russia Journal''.<ref>Taibbi, Matt. [http://exile.ru/articles/detail.php?ARTICLE_ID=6536&IBLOCK_ID=35 "I, Michael McFaul, Writes Good"] {{Webarchive|url=https://web.archive.org/web/20200117120625/http://exile.ru/articles/detail.php?ARTICLE_ID=6536&IBLOCK_ID=35 |date=17 January 2020 }}, ''The eXile'', Moscow, 16 May 2002.</ref> During his time in Russia, Goyal went on to create additional market-leading internet companies in news, classifieds, entertainment, and jobs. In 1999, he launched popular dating site match.ru, [https://web.archive.org/web/20040705082818/http://www.loot.ru/ Loot.ru], a Russian classifieds site. In 2005, he launched Russian career and jobs portal TheLeader.ru, and later launched Russian mortgage magazine Kakaya Ipoteka. In 2000, Goyal became the founding director of the Russian Digital Alliance, a club of Russian software companies.<ref>[http://www.pressroom.ru/release.php?id=22742 "IT Club Improving Management Structure"], "PressRoom!", Moscow, 8 September 2003.</ref> By 2005, sensing a change in political environment and enhanced risks for foreign investors, Goyal started to sell off his media assets and exited Russia once again. He then developed a slate of films, writing scripts and acquiring rights through Norasco Films Ltd.<ref>[http://norasco.eu/about-us "About Us"] {{webarchive|url=https://web.archive.org/web/20140311082036/http://norasco.eu/about-us |date=2014-03-11 }}, "Norasco Films", London, 30 September 2012.</ref> Goyal has been vocal in his support of Putin and the [[2014 Crimea referendum|Crimean Referendum]] to merge with the [[Russian Federation]].

In 2011, Goyal began the development of Zening Resorts, a spiritual, yoga, meditation wellness resort concept in [[Cyprus]] .<ref>Browne, Bejay. [http://cyprus-mail.com/2013/09/29/zening-a-lifestyle-not-a-holiday/ "Zening A Lifestyle Not A Holiday"] {{Webarchive|url=https://web.archive.org/web/20140311050119/http://cyprus-mail.com/2013/09/29/zening-a-lifestyle-not-a-holiday/ |date=11 March 2014 }}, ''[[Cyprus Mail]]'', Nicosia, 29 September 2013.</ref> The eco-friendly resort opened in 2013 as sustainable and holistic holiday resort in [[Latchi]], [[Paphos]], Cyprus. Zening has 145 luxury cottages and offers yoga, meditation, detox, spa treatments, and a variety of workshops.<ref>[http://zening.eu/ "Zening.eu"], Retrieved on 25 January 2014.</ref> Zening is Europe’s first resort dedicated to yoga, meditation, and wellness,<ref>[http://www.travelbite.co.uk/travel-news/2013/01/29/europe-s-first-dedicated-yoga-resort-to-open-in-cyprus "Europe’s First Yoga Resort To Open In Cyprus"] {{webarchive|url=https://web.archive.org/web/20140606233034/http://www.travelbite.co.uk/travel-news/2013/01/29/europe-s-first-dedicated-yoga-resort-to-open-in-cyprus |date=2014-06-06 }}, "TravelBite.co.uk", London, 29 January 2013.</ref> and was named one of Europe’s leading wellness resorts by ''[[Condé Nast Traveller]]''.<ref>Cusack, Jenny. [http://www.cntraveller.com/news/2013/july/travel-deals-12-july "Travel Deals of the Week"] {{Webarchive|url=https://web.archive.org/web/20130918033909/http://www.cntraveller.com/news/2013/july/travel-deals-12-july |date=18 September 2013 }}, ''Conde Nast Traveller'', 12 July 2013.</ref>
ZENING’s launch in July 2013 was considered a major triumph in the resort’s early history as Goyal dealt with years of bureaucratic obstacles as a foreign investor. Goyal faced many problems from local contractors and organized crime that delayed the opening of the resort, and was eventually granted a meeting at the Presidential Palace to speak on issues facing foreign investors in Cyprus.<ref>Evripidou, Stefanos. [http://cyprus-mail.com/2013/06/13/harassed-foreign-investor-granted-palace-meeting/ "Harassed Foreign Investor Granted Palace Meeting"], ''[[Cyprus Mail]]'', Nicosia, 13 June 2013.</ref>
Goyal has created many ventures in Cyprus including a successful restaurant in [[Limassol]] and the first all-natural and herbal beauty spa in Limassol in partnership with [[Shahnaz Husain]] of [[India]].

== Political activity ==

In [[2009 Indian general election|India’s 2009 General Elections]], Goyal ran as an independent candidate for Indian parliament on an anti-corruption platform from [[Chandigarh]].<ref>[http://www.newstrackindia.com/newsdetails/96494 "Ajay Goyal Appeals to EC Against C’garh Press Club"], "News Track India", Chandigarh, 12 May 2009.</ref> He confronted national media on the use of "paid press."<ref>Beckett, Paul. [https://www.wsj.com/news/articles/SB124158152250690795 "Want Press Coverage? Give Me Some Money"], "[[The Wall Street Journal]]", New Delhi, 6 May 2009.</ref> In one of the first live election debates, he faced candidates from three major parties.<ref>[http://archive.indianexpress.com/news/at-public-debate-words-are-all-they-have-to/456972/ "At Public Debate, Words Are All They Have To Take Your Vote Away"], "The Indian Express", Chandigarh, 10 May 2009.</ref> Goyal was noted for a transparent declaration of his wealth in election filings.<ref>[https://web.archive.org/web/20220130215317/https://www.indiatoday.in/magazine/election-news/story/20090518-different-strokes-739734-2009-05-14 "Different Strokes"], "India Today", 14 May 2009.</ref> His campaign made many headlines for his door-to-door style which was unusual for Indian politics.<ref>Dasgupta, Debarshi. [http://www.outlookindia.com/article.aspx?240410 "The One Who Didn’t Fit"], "Outlook India", New Delhi, 11 May 2009.</ref>
Goyal lost by a wide margin. However, the winning candidate, [[Pawan Bansal]], who was also appointed Minister by Prime Minister [[Manmohan Singh]], had to resign in a major bribery scandal.<ref>[http://archive.indianexpress.com/news/pawan-bansal-resigns-as-railways-minister-over-bribery-charges/1114118/ "Pawan Bansal Resigns as Railways Minister Over Bribery Charges"], "The Indian Express", New Delhi, 10 May 2013.</ref> After the elections, Goyal started a grass-root advocacy group called Lokmantra in India.<ref>[http://lokmantra.in/? "Lokmantra"] {{Webarchive|url=https://web.archive.org/web/20181110231706/http://lokmantra.in/ |date=10 November 2018 }}, Retrieved on 25 January 2014.</ref> He continues to campaign for greater awareness and participation in the democratic process, and remains actively engaged in philanthropic and social activities.

== Philanthropy ==

In 2007, Goyal founded ''Gandhi's London'' social group which launched during the Indian festival of London.<ref>[http://www.gandhislondon.com "Gandhi’s London"], Retrieved on 25 January 2014.</ref> The organization provides London visitors a tour of London landmarks linked with [[Mahatma Gandhi]].<ref>[http://www.walks.com/popup.aspx?PageId=340 "Gandhi’s London"] {{webarchive|url=https://web.archive.org/web/20140322002345/http://www.walks.com/popup.aspx?PageId=340 |date=2014-03-22 }}, "Walks.com", London, 22 May 2010.</ref><ref>Amity. [http://londonist.com/2007/06/walking_with_ga.php "Walking With Gandhi"], "Londonist", London, 27 June 2007.</ref><ref>[https://archive.today/20140304011813/http://articles.timesofindia.indiatimes.com/2007-07-17/europe/27968679_1_india-festival-london-mayor-ken-livingstone-covent-garden "Rousing Start To India Festival in London"], "The Times of India", London, 17 July 2007.</ref>
Goyal actively writes on climate change and green initiatives, and advises a number of senior Indian leaders on development issues. He wrote from the Copenhagen Climate Change summit COP 15 for [http://www.abclive.in ABC Live], an online Indian news portal from.

== Authorship ==

Goyal is the author of the book "''Uncovering Russia"'', which includes some of his own articles and analysis from ''The Russia Journal''.<ref>[https://www.amazon.com/Uncovering-Russia-Ajay-Goyal/dp/0972970800 "Uncovering Russia"], "[[Amazon.com|Amazon]]", Retrieved on 25 January 2014.</ref>
He has written over 100 analytical articles and reports on the Russian economic, business, and political conditions over the past several years.

== References ==

{{reflist}}

{{DEFAULTSORT:Goyal, Ajay}}
[[Category:Living people]]
[[Category:1965 births]]
[[Category:Businesspeople from Haryana]]
[[Category:People from Kurukshetra]]
[[Category:People from Haryana]]

Bhagavad Gita

2026-03-22T14:56:37Z

Lekhachitra963: updated page

{{Short description|Major Hindu scripture}}
{{Redirect-several|Bhagavad Gita|Gita}}
{{Use dmy dates|date=June 2020}}
{{Use Indian English|date=April 2014}}
{{Infobox religious text
|subheader=भगवद्गीता| image =File:BhagavadGita-19th-century-Illustrated-Sanskrit-Chapter 1.20.21.jpg
| image_size=250
| alt =
| caption = Bhagavad Gita{{'s}} revelation: [[Krishna]] tells the Gita to [[Arjuna]]
| religion = [[Hinduism]]
| verses = 700
|native_wikisource=भगवद्गीता| author = Traditionally attributed to [[Vyasa]]
| language = [[Sanskrit]]
| date =
| chapters =18
| name=Bhagavad Gita
|orig_lang_code=sa| wikisource = The Bhagavad Gita
}}
The '''Bhagavad Gita''' ({{IPAc-en|ˈ|b|ʌ|g|ə|v|ə|d|_|ˈ|g|iː|t|ɑː}};<ref>[http://dictionary.reference.com/browse/bhagavad-gita "Bhagavad-Gita"]. ''[[Random House Webster's Unabridged Dictionary]]''.</ref> {{langx|sa|भगवद्गीता, {{IPA|sa|ˌbʱɐɡɐʋɐd ˈɡiːtaː|ipa}}|lit=God's song|translit=bhagavad-gītā|translit-std=IAST}}),{{efn|"God" here denotes [[Krishna]].{{sfn|Davis|2014|p=2}}}} often referred to as the '''Gita''' ({{IAST3|Gītā}}), is a [[Hindu texts|Hindu scripture]], likely composed in the second or first century [[Common Era|BCE]],{{Refn|{{sfn|Sharma|1986|p=3}}{{sfn|Fowler|2012|page=xxiv}}{{sfn|Buitenen|2013|pp=6, Quote: "ca. 200 BC is a likely date".}}{{sfn|Doniger|2024}}}} which forms part of the [[Hindu epic|epic poem]] ''[[Mahabharata]]''. The Gita is a synthesis of various strands of Indian religious thought, including the Vedic concept of ''[[dharma]]'' (duty, rightful action); [[samkhya|Sankhya]]-based ''[[yoga]]'' and ''[[jnana]]'' (knowledge); and ''[[bhakti]]'' (devotion).{{sfn|Smith|2009|p=xii}}{{efn|name="synthesis"}} Among the [[Hindu denominations|Hindu traditions]], the Gita holds a unique pan-Hindu influence as the most prominent sacred text and is a central text in the [[Vedanta]] and [[Vaishnava]] traditions.

While traditionally attributed to the sage [[Veda Vyasa]], the Gita is historiographically regarded as a composite work by multiple authors.{{sfn|McLeod|2014|p=168–169}}{{sfn|Minor|1982|p=xxxiv, Quote: "Therefore, instead of the traditional view of authorship, many scholars have argued that the Gita is not the work of one author but a composite work."}}<ref name=basham1991p85/> Incorporating teachings from the [[Upanishad]]s and the samkhya [[Yoga (philosophy)|yoga philosophy]], the Gita is set in a narrative framework of dialogue between the [[Pandava]] prince [[Arjuna]] and his charioteer guide [[Krishna]], an [[avatar]] of [[Vishnu]], at the onset of the [[Kurukshetra War]].{{sfn|Doniger|2024}}

While the Gita praises the benefits of yoga{{sfn|Scheepers|2000|pp=122-127}}{{sfn|Flood|Martin|2013|p=xxvi}} in [[Moksha|releasing]] man's [[Ātman (Hinduism)|inner essence]] from the bounds of desire and the [[Saṃsāra|wheel of rebirth]],{{sfn|Doniger|2024}} the text stresses the [[Brahmanism|Brahmanic]] idea of living according to one's duty or ''dharma'', in contrast to the ascetic ideal of seeking liberation by avoiding all ''[[karma]]''.{{sfn|Scheepers|2000|pp=122-127}} Facing the perils of war, Arjuna hesitates to perform his duty (''dharma'') as a warrior. Krishna persuades him to commence in battle, arguing that while following one's dharma, one should not consider oneself to be the agent of action, but attribute all of one's actions to God (''bhakti'').{{sfn|Zaehner|1973|p=200}}{{sfn|Flood|1996|p=124-128}}

The Gita posits the existence of an individual self (''mind/ego'') and the higher Godself (Krishna, Atman/[[Brahman]]) in every being;{{efn|name="twoself"}} the Krishna–Arjuna dialogue has been interpreted as a metaphor for an everlasting dialogue between the two.{{efn|name="dialog"}} Numerous classical and modern thinkers have written commentaries on the Gita with differing views on its essence and the relation between the individual self (''jivatman'') and God (Krishna){{sfn|Sutton|2017|p=113}} or the supreme self (Atman/Brahman). In the Gita's Chapter XIII, verses 24–25, four pathways to [[self-realization]] are described, which later became known as the four yogas: meditation ([[Rāja yoga|raja yoga]]), insight and intuition ([[jnana yoga]]), righteous action ([[karma yoga]]), and loving devotion ([[bhakti yoga]]). This influential classification gained widespread recognition through [[Swami Vivekananda]]'s teachings in the 1890s.{{sfn|De Michelis|2005}}{{sfn|Birch|2013}} The Gita's setting in a battlefield has been interpreted by many scholars as an [[allegory]] for the struggles and vagaries of human life. <ref name ="David-2012">Engels, Jeremy David (2021). ''The Ethics of Oneness: Emerson, Whitman, and the Bhagavad Gita'', pp. 14-15. University of Chicago Press.</ref>

{{TOC limit|3}}

==Etymology==
The ''Gita'' in the title of the Bhagavad Gita means "song". Religious leaders and scholars interpret the word ''[[Bhagavān|Bhagavad]]'' in several ways. Accordingly, the title has been interpreted as "the song of God", "the word of God" by theistic schools,<ref name="Swami-Chris">{{cite book|first1=Swami |last1=Prabhavananda|first2=Christopher |last2=Isherwood|title=Bhagavad-Gita: The Song of God|url=https://books.google.com/books?id=za3mi8MA2OIC|year=2002|publisher=Signet Classic|isbn=978-0-451-52844-5}}</ref> "the words of the Lord",<ref name=EBG/> "the Divine Song",{{sfn|Cornille|2006}}{{page needed|date=July 2023}}<ref>{{cite book|first=Sachindra Kumar |last=Majumdar|title=The Bhagavad Gita: A Scripture for the Future|url=https://books.google.com/books?id=rG7XAAAAMAAJ|year=1991|publisher=Asian Humanities Press|isbn=978-0-89581-885-0}}</ref> and "Celestial Song" by others.<ref name="Essence-Gita">{{cite book|first=Braja Dulal |last=Mookherjee|title=The Essence of Bhagavad Gita|url=https://books.google.com/books?id=9YeZMP9WRdcC&pg=PA18|year=2002|publisher=Academic Publishers|isbn=978-81-87504-40-5|page=18|quote=Bhagavad Gita means that Celestial Song.}}</ref>

The Sanskrit name is often written as Shrimad Bhagavad Gita (श्रीमद्भगवद्गीता). The prefix ''shrimad'' denotes a high degree of respect. The Bhagavad Gita is not to be confused with the [[Bhagavata Purana|Bhagavata Puran]], which is one of the eighteen major [[Puranas]] dealing with the life of the Hindu God [[Krishna]] and various avatars of [[Vishnu]].<ref name="R-Dalal">{{Cite book |last=Dalal |first=Roshen |title=Hinduism: An Alphabetical Guide |publisher=Penguin Books |year=2010 |pages=409–411 |language=English}}</ref>

The word ''Gītā'' (गीता) is in the feminine gender. This is because the text is traditionally treated as an Upaniṣad, and Upaniṣad is a feminine noun in Sanskrit. Each chapter of the Gita ends with the phrase "Gītāsu Upaniṣatsu," confirming this connection.<ref>{{cite web |title=Why is the Gita called 'GitA' instead of 'Gitah' or 'Gitam'? |url=https://hinduism.stackexchange.com/questions/33807/why-is-the-gita-called-gita-instead-of-gitah-or-gitam |access-date=10 March 2026 |website=Hinduism Stack Exchange}}</ref> It even contains many verses that closely parallel those found in the Upanishads, often with only minor differences<ref>{{cite book |last=Haas |first=George C.O. |url=https://archive.org/details/thirteenprincipa0000unse_v6u2 |title=The Thirteen Principal Upanishads |publisher=Oxford University Press |year=1931 |editor-last=Hume |editor-first=Robert Ernest |edition=2nd revised |pages=539–576 |chapter=Recurrent and Parallel Passages in the Principal Upanishads and the Bhagavad-Gītā |access-date=10 March 2026}}</ref>

The work is also known as the ''Iswara Gita'', the ''Ananta Gita'', the ''Hari Gita'', the ''Vyasa Gita'', or the Gita.{{sfn|Sharma|1986|p=ix}}

==Dating and authorship==

===Dating===
[[File:Vasudeva Krishna on a coin of Agathocles of Bactria circa 180 BCE.jpg|thumb|right|upright|{{center|1=[[Vāsudeva-Krishna]], on a coin of [[Agathocles of Bactria]] {{circa|180{{nbsp}}BCE}}.<ref name="US">{{cite book |last1=Singh |first1=Upinder |title=A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century |date=2008 |publisher=Pearson Education India |isbn=978-81-317-1120-0 |pages=436–438 |url=https://books.google.com/books?id=H3lUIIYxWkEC&pg=PA437 |language=en}}</ref><ref>[[Osmund Bopearachchi]], [https://www.academia.edu/25807197 Emergence of Viṣṇu and Śiva Images in India: Numismatic and Sculptural Evidence] {{Webarchive|url=https://web.archive.org/web/20220405172142/https://www.academia.edu/25807197 |date=5 April 2022 }}, 2016.</ref> This is "the earliest unambiguous image" of the deity.<ref name="BRILL">{{cite book |last1=Srinivasan |first1=Doris |title=Many Heads, Arms, and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art |date=1997 |publisher=BRILL |isbn=978-90-04-10758-8 |page=215 |url=https://books.google.com/books?id=vZheP9dIX9wC&pg=PA215 |language=en}}</ref>}}]]

The text is generally dated to the second or first century BCE,{{sfn|Sharma|1986|p=3}}{{sfn|Fowler|2012|page=xxiv}}{{sfn|Buitenen|2013|pp=6, Quote: "ca. 200 BC is a likely date".}}{{sfn|Doniger|2024}} though later (1st c. CE)<ref>”The BHAGAVAD-GITA has been an essential text of Hindu culture in India since the time of its composition in the first century A.D.” – back cover; and, “… including the ''Bhagavad-Gita'', which belongs to that layer of the epic which took form around the first century A.D.” – Barbara Stoler Miller, “The Bhagavad-Gita,” Introduction, p.3, Bantam Classic, 1986</ref> and earlier estimates (400-500 BCE){{sfn|Upadhyaya|1998|pages=17–19}} have also been given, while 200 BCE may also be the date of a major revision.<ref name="Lamotte_1929"/>

According to Jeaneane Fowler, "the dating of the Gita varies considerably" and depends in part on whether one accepts it to be a part of the early versions of the ''Mahabharata'', or a text that was inserted into the epic at a later date.{{sfn|Fowler|2012|pages=xxiv–xxiv}} The earliest "surviving" components therefore are believed to be no older than the earliest "external" references we have to the ''Mahabharata'' epic. The ''Mahabharata'' – the world's longest poem – is itself a text that was likely written and compiled over several hundred years, one dated between "400 BCE or little earlier, and 2nd century CE, though some claim a few parts can be put as late as 400 CE", states Fowler. The dating of the Gita is thus dependent on the uncertain dating of the ''Mahabharata''. The actual dates of composition of the Gita remain unresolved.{{sfn|Fowler|2012|pages=xxiv–xxiv}}

According to [[Arthur Basham]], the context of the Bhagavad Gita suggests that it was composed in an era when the [[Dharma-yuddha|ethics of war]] were being questioned and renunciation of monastic life was becoming popular.<ref name=basham1991p95/> Such an era emerged after the rise of [[Buddhism]] and [[Jainism]] in the 5th century BCE, and particularly after the semi-legendary life of [[Ashoka]] in the 3rd century BCE. Thus, the first version of the Bhagavad Gita may have been composed in or after the 3rd century BCE.<ref name=basham1991p95>{{cite book|author=Arthur Llewellyn Basham|title=The Origins and Development of Classical Hinduism| url=https://books.google.com/books?id=2aqgTYlhLikC |year =1991| publisher=Oxford University Press|isbn=978-0-19-507349-2|pages=95–96}}</ref> [[File:Kurukshetra.jpg|right|thumb|upright=1.2|alt=An old torn paper with a painting depicting the ''Mahabharata'' war, with some verses recorded in Sanskrit.|A manuscript illustration of the battle of Kurukshetra, fought between the Kauravas and the Pandavas, recorded in the ''Mahabharata''. {{circa|1700|1800{{nbsp}}CE}}]]

[[Winthrop Sargeant]] linguistically categorizes the Bhagavad Gita as Epic-Puranic Sanskrit, a language that succeeds [[Vedic Sanskrit]] and precedes [[classical Sanskrit]].{{sfn|Sargeant|2009|pp=3–4}} The text has occasional pre-classical elements of the Vedic Sanskrit language, such as [[aorist]]s and the prohibitive ''mā'' instead of the expected ''na'' (not) of classical Sanskrit.{{sfn|Sargeant|2009|pp=3–4}} This suggests that the text was composed after the [[Pāṇini]] era but before the long compounds of classical Sanskrit became the norm. This would date the text as transmitted by the [[oral tradition]] to the later centuries of the 1st-millennium BCE, and the first written version probably to the 2nd or 3rd century CE.{{sfn|Sargeant|2009|pp=3–4}} Heather Elgood writes that the Bhagavad Gita was the product of an oral tradition and was compiled between 300 BCE and 300 CE.<ref>{{cite book|author=Heather Elgood|title=Hinduism and the Religious Arts|url=https://books.google.com/books?id=cj2tAwAAQBAJ |year=2000|publisher=A&C Black|isbn=978-0-304-70739-3|pages=13–14}}</ref>

Kashi Nath Upadhyaya cites excerpts from the ''[[dharmasutra]]'' texts, the ''[[Brahma sutras]]'', [[Sanskrit literature#Kāvya|Sanskrit poetry]], and other extant literature to conclude that the Bhagavad Gita was composed in the fifth or fourth century BCE.{{sfn|Upadhyaya|1998|pages=17–29}} He states that the Gita was always a part of the ''Mahabharata'' and that its canonical form was standardized along with the latter.{{sfn|Upadhyaya|1998|pages=15–18}} Upadhyaya places the Mahabharata "not long after the time of the Buddha,"{{sfn|Upadhyaya|1998|pages=18}} as it contains references to the Buddha. Based on the estimated dates of the ''Mahabharata'' as evidenced by exact quotes of it in the Buddhist literature by [[Asvaghosa]] (c. 100 CE), Upadhyaya states that the ''Mahabharata'', and therefore the Gita, must have been well known by then for a Buddhist to be quoting it.{{sfn|Upadhyaya|1998|pages=16–18}}{{refn|group=note|According to the Indologist and Sanskrit literature scholar [[Moriz Winternitz]], the founder of the early Buddhist [[Sautrāntika]] school named Kumaralata (1st century CE) mentions both ''Mahabharata'' and ''Ramayana'', along with early Indian history on writing, art and painting, in his ''[[Sanskrit Buddhist literature|Kalpanamanditika]]'' text. Fragments of this early text have survived into the modern era.<ref>{{cite book|author=Moriz Winternitz|author-link=Moriz Winternitz|title=A History of Indian Literature: Buddhist literature and Jaina literature|url=https://books.google.com/books?id=Lgz1eMhu0JsC&pg=PA255 |year=1996|publisher=Motilal Banarsidass |isbn=978-81-208-0265-0|pages=258–259}}</ref>}} This suggests a ''[[:wikt:terminus ante quem|terminus ante quem]]'' (latest date) of the Gita sometime before the 1st century CE.{{sfn|Upadhyaya|1998|pages=16–18}} The Indologist [[Étienne Lamotte]] used a similar analysis to conclude that the Gita in its current form likely underwent one redaction that occurred in the 3rd or 2nd-century BCE.<ref name="Lamotte_1929">{{cite book|author=Étienne Lamotte|title=Notes sur la Bhagavadgita| publisher=Librairie Orientaliste Paul Geuthner|year=1929|pages=126–127}}</ref>

===Authorship===
In the Indian tradition, the Bhagavad Gita, as well as the epic ''[[Mahabharata]]'' of which it is a part, is attributed to the sage [[Vyasa]].<ref name="Folwerxxvi">{{harvnb|Fowler|2012|page=xxvi}}</ref> A Hindu legend narrates that Vyasa composed it, and [[Ganesha]], who broke one of his tusks, used this tusk to write down the Mahabharata along with the Bhagavad Gita.{{sfn|McLeod|2014|p=168–169}}<ref name="Slavitt2015vii">{{cite book|author=David Slavitt|title=Mahabharata|url=https://books.google.com/books?id=yHfIBgAAQBAJ |year=2015|publisher=Northwestern University Press|isbn=978-0-8101-3060-9|page=vii}}</ref>{{refn|group=note|This legend is depicted with Ganesha (Vinayaka) iconography in Hindu temples where he is shown with a broken right tusk and his right arm holds the broken tusk as if it was a stylus.<ref name="Rao1985">{{cite book|author=T.A. Gopinatha Rao|title=Elements of Hindu Iconography|url= https://books.google.com/books?id=MJD-KresBwIC |year=1985|publisher=Motilal Banarsidass |isbn=978-81-208-0878-2|pages=xvii, 58–61}}</ref><ref>{{cite book|author=Lawrence Cohen|editor=Robert L. Brown|title=Ganesh: Studies of an Asian God|url=https://books.google.com/books?id=oF-Hqih3pBAC|year=1991|publisher=State University of New York Press|isbn=978-0-7914-0656-4|page=132}}</ref>}}

Scholars consider Vyasa to be a mythical or symbolic author, in part because Vyasa is also a title or generic name for the compiler of a text, and Vyasa is also regarded by tradition as the compiler of the [[Vedas]] and the [[Puranas]], texts dated with a time-difference of circa two millennia.{{sfn|McLeod|2014|p=168–169}}{{efn-la|name="Vyasa"|Vyasa: * {{harvtxt|Sullivan|1999|p=1}}: "Vyasa, however, has often been described as mythical, because his existence is impossible to prove except in myths and legends such as are preserved in the epic [[Mahabharata]]. The texts attributed to Vyasa are considered by modern scholars as certainly the product of many contributors over the course of centuries, and Vyasa's authorship has accordingly been described as 'symbolic'." * {{harvtxt|Williams|2008|p=304}}: "Veda Vyasa was said to have edited the four Vedas and authored the Puranas and the Mahabharata. Accomplishing all that would require a human who lived several thousand years, so scholars do place the story of his achievements as those of one man in the area of mythology." {{harvtxt|Davis|2014|p=37}}: "Textual historians generally prefer terms that undercut any implications of Vyasa's actual authorship. They refer to Vyasa as a mythical or symbolic author of the Mahabharata."}}

According to Alexus McLeod, a scholar of Philosophy and Asian Studies, it is "impossible to link the Bhagavad Gita to a single author", and it may be the work of many authors.{{sfn|McLeod|2014|p=168–169}}{{sfn|Minor|1982|p=xxxiv, Quote: "Therefore, instead of the traditional view of authorship, many scholars have argued that the Gita is not the work of one author but a composite work."}} This view is shared by the Indologist [[Arthur Llewellyn Basham|Arthur Basham]], who states that there were three or more authors or compilers of Bhagavad Gita. This is evidenced by the discontinuous intermixing of philosophical verses with theistic or passionately theistic verses, according to Basham.<ref name=basham1991p85/>{{refn|group=note|According to Basham, passionately theistic verses are found, for example, in chapters 4, 7, 9, 10, 11, 14.1–6 with 14.29, 15, 18.54–78; while more philosophical verses with one or two verses where Krishna identifies himself as the highest god are found, for example, in chapters 2.38–72, 3, 5, 6, 8, 13 and 14.7–25, 16, 17 and 18.1–53. Further, states Basham, the verses that discuss Gita's "motiveless action" doctrine were probably authored by someone else and these constitute the most important ethical teaching of the text.<ref name=basham1991p85/>}}

[[J. A. B. van Buitenen]], an Indologist known for his translations and scholarship on ''Mahabharata'', finds that the Gita is so contextually and philosophically well-knit within the ''Mahabharata'' that it was not an independent text that "somehow wandered into the epic".<ref name=buitenen2013p5>{{harvnb|Buitenen|2013|pp=5–6}}</ref> The Gita, states van Buitenen, was conceived and developed by the ''Mahabharata'' authors to "bring to a climax and solution the dharmic dilemma of a war".<ref name=buitenen2013p5/>{{refn|group=note|The debate about the relationship between the Gita and the ''Mahabharata'' is historic, in part the basis for chronologically placing the Gita and its authorship. The Indologist Franklin Edgerton was among the early scholars and a translator of the Gita who believed that the Gita was a later composition that was inserted into the epic, at a much later date, by a creative poet of great intellectual power intimately aware of emotional and spiritual aspects of human existence.<ref name=edgerton1952/> Edgerton's primary argument was that it makes no sense that two massive armies facing each other on a battlefield will wait for two individuals to have a lengthy dialogue. Further, he states that the ''Mahabharata'' has numerous such interpolations and inserting the Gita would not be unusual.<ref name=edgerton1952>{{cite book|author=Franklin Edgerton| title=The Bhagavad Gita, Part 2| publisher= Harvard University Press|year=1952|pages=3–4}}</ref> In contrast, the Indologist James Fitzgerald states, like van Buitenen, that the Bhagavad Gita is the centrepiece and essential to the ideological continuity in the ''Mahabharata'', and the entire epic builds up to the fundamental dharma questions in the Gita. This text, states Fitzgerald, must have been integral to the earliest version of the epic.<ref>{{cite journal|author=James L. Fitzgerald| title=The Great Epic of India as Religious Rhetoric: A Fresh Look at the "Mahābhārata"| journal=Journal of the American Academy of Religion| volume= 51| number= 4| year= 1983| pages= 615–619, context: 611–630}}</ref>}}

===Vāsudeva-Krishna roots===
According to Dennis Hudson, there is an overlap between Vedic and [[Tantra|Tantric]] rituals within the teachings found in the Bhagavad Gita.{{sfn|Hudson|2002|pp=9, 160–163}} Dennis Hudson places the ''[[Pancharatra|Pancaratra Agama]]'' in the last three or four centuries of 1st-millennium BCE, and proposes that both the tantric and vedic, the Agama and the Gita share the same [[Vāsudeva-Krishna]] roots.{{sfn|Hudson|2002|p=133}}

According to Hudson, a story in this Vedic text highlights the meaning of the name Vāsudeva as the 'shining one (deva) who dwells (Vasu) in all things and in whom all things dwell', and the meaning of Vishnu to be the 'pervading actor'. In the Bhagavad Gita, similarly, '[[Krishna]] identified himself both with [[Vāsudeva]], Vishnu and their meanings'.{{sfn|Hudson|2002|pp=156–157}}{{refn|group=note|Other parallelism includes verse 10.21 of Gita replicating the structure of verse 1.2.5 of the Shatapatha Brahmana.{{sfn|Hudson|2002|p=157}}}} The ideas at the centre of Vedic rituals in ''Shatapatha Brahmana'' and the teachings of the Bhagavad Gita revolve around this absolute Person, the primordial genderless absolute, which is the same as the goal of Pancaratra Agama and Tantra.{{sfn|Hudson|2002|pp=162–163}}

==Manuscripts and layout==
[[File:Bhagavad Gita, a 19th century manuscript.jpg|thumb|upright=1.2|alt=Photograph of four pieces of paper with verses in Sanskrit.|A Sanskrit manuscript of the Bhagavad Gita in the Devanagari script. {{circa|1800|1900{{nbsp}}CE}}]]
The Bhagavad Gita manuscript is found in the sixth book of the ''Mahabharata'' manuscripts – the ''Bhisma-parvan''. Therein, in the third section, the Gita forms chapters 23–40, that is 6.3.23 to 6.3.40.{{sfn|Fowler|2012|pp=xxi–xxii}} The Bhagavad Gita is often preserved and studied on its own, as an independent text with its chapters renumbered from 1 to 18.{{sfn|Fowler|2012|pp=xxi–xxii}} The Bhagavad Gita manuscripts exist in numerous Indic scripts.<ref name="nadkarni18">{{harvnb|M.V. Nadkarni|2016|pp=18–19}}</ref> These include writing systems that are currently in use, as well as early scripts such as the now dormant [[Sharada script]].<ref name="nadkarni18" /><ref>{{cite book|author=Friedrich Otto Schrader|title=A descriptive catalogue of the Sanskrit manuscripts in the Adyar Library|url=https://books.google.com/books?id=QD-Qmb2XIr8C&pg=PA57|year=1908|publisher=Adyar Library Oriental Pub.|page=57}}</ref> Variant manuscripts of the Gita have been found on the Indian subcontinent.{{sfn|Upadhyaya|1998|pages=10–12 with footnote 1 on p. 11}}<ref name="minor1982lli" /> Unlike the enormous variations in the remaining sections of the surviving ''Mahabharata'' manuscripts, the Gita manuscripts show only minor variations.{{sfn|Upadhyaya|1998|pages=10–12 with footnote 1 on p. 11}}<ref name="minor1982lli" />

According to [[Gambhirananda]], the old manuscripts may have had 745 verses, though he agrees that "700 verses is the generally accepted historic standard."{{sfn|Gambhirananda|1997|page=xvii}} Gambhirananda's view is supported by a few versions of chapter 6.43 of the ''Mahabharata''. According to Gita exegesis scholar Robert Minor, these versions state that the Gita is a text where "Kesava [Krishna] spoke 574 slokas, Arjuna 84, Sanjaya 41, and Dhritarashtra 1".{{sfn|Minor|1982|pp= l–li}} An authentic manuscript of the Gita with 745 verses has not been found.{{sfn|Minor|1982|pp= l–ii}} Adi Shankara, in his 8th-century commentary, explicitly states that the Gita has 700 verses, which was likely a deliberate declaration to prevent further insertions and changes to the Gita. Since Shankara's time, "700 verses" has been the standard benchmark for the [[critical edition]] of the Bhagavad Gita.{{sfn|Minor|1982|pp= l–ii}}

===Structure===
The Bhagavad Gita is a poem written in the [[Sanskrit]] language with 18 chapters in total.<ref name=flood2013xviii>{{cite book|author1=Galvin Flood|author2=Charles Martin|title=The Bhagavad Gita: A New Translation|url= https://books.google.com/books?id=PDYEAwAAQBAJ |year=2013 |publisher=W.W. Norton & Company| isbn=978-0-393-34513-1| page=xxviii}}</ref>{{sfn|Coburn|1991|page=27}} The 700 [[Verse (poetry)|verses]]<ref name="minor1982lli" /> are structured into several ancient Indian poetic [[Metre (poetry)|meters]], with the principal being the ''[[Anuṣṭubh|Anushthubh chanda]].'' Each ''shloka'' consists of a couplet, thus the entire text consists of 1,400 lines. Each ''shloka'' has two-quarter verses with exactly eight syllables. Each of these quarters is further arranged into two metrical feet of four syllables each.<ref name=flood2013xviii/>{{refn|group=note|An alternate way to describe the poetic structure of Gita, according to Sargeant, is that it consists of "four lines of eight syllables each", similar to one found in Longfellow's ''[[The Song of Hiawatha|Hiawatha]]''.{{sfn|Sargeant|2009|p=8}}}} The metered verse does not rhyme.{{sfn|Sargeant|2009|p=8}} While the ''anushthubh chanda'' is the principal meter used, it does deploy other elements of [[Sanskrit prosody]] (which refers to one of the six Vedangas, or limbs of Vedic statues).{{sfn|Egenes|2003|page=4}} At dramatic moments, it uses the ''[[Trishtubh (Vedic metre)|tristubh]]'' meter found in the Vedas, where each line of the couplet has two-quarter verses with exactly eleven syllables.{{sfn|Sargeant|2009|p=8}}

===Characters===
* [[Arjuna]], one of the five [[Pandavas]]
* [[Krishna]], Arjuna's charioteer and [[guru]] who was actually an incarnation of [[Vishnu]]
* [[Sanjaya]], counselor of the Kuru king [[Dhritarashtra]] (secondary narrator)
* [[Dhritarashtra]], Kuru king (Sanjaya's audience) and father of the Kauravas

===Narrative===
The Gita is a dialogue between Krishna and Arjuna right before the start of the climactic [[Kurukshetra War]] in the Hindu epic ''Mahabharata''.{{sfn|McLeod|2014|p=136}}{{refn|group=note|In the epic ''Mahabharata'', after [[Sanjaya]]—counsellor of the [[Kuru Kingdom|Kuru]] king [[Dhritarashtra]]—returns from the battlefield to announce the death of [[Bhishma]], he begins recounting the details of the ''Mahabharata'' war. Bhagavad Gita is a part of this recollection.<ref>{{harvnb|Fowler|2012|page=xxii}}</ref>}} Two massive armies have gathered to destroy each other. The Pandava prince Arjuna asks his charioteer [[Krishna]] to drive to the centre of the battlefield so that he can get a good look at both the armies and all those "so eager for war".{{sfn|Davis|2014|pp=1–2}} He sees that some among his enemies are his relatives, beloved friends, and revered teachers. He does not want to fight to kill them and is thus filled with doubt and despair on the battlefield.<ref>{{cite book |last1=Kriyananda |first1=Goswami |title=The Bhagavad Gita |date=1994 |publisher=The Temple of Kriya Yoga |location=Chicago, IL |isbn=978-0-9613099-3-0 |page=4 |edition=3rd}}</ref> He drops his bow, wonders if he should renounce his duty and just leave the battlefield.{{sfn|Davis|2014|pp=1–2}} He turns to his charioteer and guide, Krishna, for advice on the rationale for war, his choices, and the right thing to do. The Bhagavad Gita is the compilation of Arjuna's questions and moral dilemma and Krishna's answers and insights that elaborate on a variety of philosophical concepts.{{sfn|Davis|2014|pp=1–2}}{{sfn|Deutsch|Dalvi|2004|pp=59–61}}<ref>{{Cite book|title=The Song Celestial, Or, Bhagavad-gîtâ (from the Mahâbhârata) Being a Discourse Between Arjuna, Prince of India, and the Supreme Being Under the Form of Krishna|publisher=Roberts Bros|year=1885|pages=Book one the first, page 19}}</ref>

[[File:Vintage Hindu God Krishan Gita Birth Litho Print Original Vasudeo Pandya 1932.jpg|thumb|Vintage Hindu God Krishan Gita Birth Litho Print Original Vasudeo Pandya. {{circa|1932{{nbsp}}CE}}]]
The compiled dialogue goes far beyond the "rationale for war"; it touches on many human ethical dilemmas, philosophical issues and life's choices.{{sfn|Davis|2014|pp=1–2}}{{sfn|Deutsch|Dalvi|2004|pp=60–62}} According to Flood and Martin, although the Gita is set in the context of a wartime epic, the narrative is structured to apply to all situations; it wrestles with questions about "who we are, how we should live our lives, and how should we act in the world".<ref>{{cite book|author1=Galvin Flood|author2=Charles Martin|title=The Bhagavad Gita: A New Translation|url= https://books.google.com/books?id=PDYEAwAAQBAJ&pg=PR26 |year=2013 |publisher=W.W. Norton & Company| isbn=978-0-393-34513-1| pages=xv–xvi}}</ref> According to Huston Smith, it delves into questions about the "purpose of life, crisis of self-identity, human Self, human temperaments, and ways for the spiritual quest".{{sfn|Smith|2009|pp=x–xviii}}

The Gita posits the existence of two selves in an individual,{{efn|The Gita teaches that there are two selves within man--an individual self which may be identified with mind/ego/personality that is the false or apparent self, and the supreme Self within the sheath of the individual self which is called Atman and is thus Brahman, the Supreme Self. The individual self is mutable and in a state of subjection. The supreme Self is changeless and persists throughout all the experiences of life and survives the crisis of death; it is free. This Self is not the soul in the popular Western sense but is the Divine Lord. It is the core of inner calm where all tensions and fears cease. It is within every person.{{sfn|Casebeer|p=94|1952}}|name="twoself"}} and its presentation of the Krishna-Arjuna dialogue has been interpreted as a metaphor for an eternal dialogue between the two.{{efn|the Self is the spectator who views the action of the empirical self. He is untouched by the experiences of the individual in which he dwells. He is in a real sense the core of inner calm, the Very Person within the mutable psychophysical self or personality. Man’s tragedy is his unawareness of this core of Reality--Self. There is some type of contact between this inner Self and the outer sheath of the thinking, feeling empirical self. When the absolute Self is in such contact it is called, as mentioned previously, jiva. Theos Bernard writes: "When a part of the Universal Breath becomes ensconced in the protoplasmic environment which it animates, it is called jiva." The body is the scene of this contact between the individual and the supreme Self. Some commentators interpret the scene between Arjuna and Krishna on the battlefield of Kurukshetra as a "timeless dialogue carried on in the recesses of every striving soul, the chariot being symbolic of the body of man (See Katha Upanishad 1.3.3.) The Gita thus would not disparage the physical body but would honour it as "a vehicle for the manifestation of the Eternal."{{sfn|Casebeer|p=12-13|1952}}|name="dialog"}}

==Textual significance==
===Synthesis prioritizing dharma and bhakti===
{{See also|Smarta tradition}}

The Bhagavad Gita is a synthesis of Vedic and non-Vedic traditions,{{sfn|Thompson|2008|p=xxvi, xxix}}{{efn|name="synthesis"}}{{efn|name="Deutsch_Davi_2004"}} reconciling renunciation with action by arguing that they are inseparable; while following one's dharma, one should not consider oneself to be the agent of action, but attribute all one's actions to God.{{sfn|Zaehner|1973|p=200}}{{sfn|Flood|1996|p=125}} It is a Brahmanical text that uses [[Shramana|Shramanic]] and Yogic terminology to propagate the Brahmanic idea of living according to one's duty or ''dharma'', in contrast to the ascetic ideal of liberation by avoiding all karma.{{sfn|Scheepers|2000|pp=122-127}} According to Hiltebeitel, the Bhagavad Gita is the sealing achievement of the consolidation of Hinduism, merging Bhakti traditions with [[Mimamsa]], [[Vedanta]], and other knowledge based traditions.{{sfn|Hiltebeitel|2002}}[[File:A didactic print from the 1960's that uses the Gita scene as a focal point for general religious instruction.jpg|thumb|A didactic print that uses the Gita scene as a focal point for general religious instruction. {{circa|1960|1970{{nbsp}}CE}}]]The Gita discusses and synthesizes sramana- and yoga-based renunciation, dharma-based householder life, and devotion-based theism, attempting "to forge a harmony" between these three paths.{{sfn|Deutsch|Dalvi|2004|pp=61–62}}{{efn|name="Deutsch_Davi_2004"|According to {{harvtxt|Deutsch|Dalvi|2004|pp=61–62}}, the authors of the Bhagavad Gita must have seen the appeal of the soteriologies found in "the heterodox traditions of Buddhism and Jainism" as well as those found in "the orthodox Hindu traditions of Samkhya and Yoga." The Gita attempts to present a harmonious, universalist answer.}} It does this in a framework addressing the question of what constitutes the virtuous path that is necessary for spiritual liberation or release from the cycles of rebirth (''moksha''),<ref name="Flood2004p85">{{cite book|author=Gavin Flood|title=The Ascetic Self: Subjectivity, Memory and Tradition|url= https://books.google.com/books?id=fapXqp-JSL0C |year=2004 |publisher=Cambridge University Press|isbn=978-0-521-60401-7|pages=85–89 with notes}}</ref><ref name="Gill2017p129">{{cite book|author=Robin Gill|title=Moral Passion and Christian Ethics|url= https://books.google.com/books?id=xNwcDgAAQBAJ |year=2017| publisher=Cambridge University Press|isbn=978-1-107-17682-9|pages=129–130}}</ref> incorporating various religious traditions,{{sfn|Raju|1992|p=211}}{{sfn|Scheepers|2000}}{{sfn|Deutsch|Dalvi|2004|pp=61–62}} including philosophical ideas from the Upanishads<ref>{{Cite book |last=Sutton |first=Nicholas |url=https://books.google.com/books?id=eNzUnQAACAAJ |title=Bhagavad-Gita |date=2016-12-16 |publisher=Blurb, Incorporated |isbn=978-1-366-61059-1 |pages=12 |language=en}}</ref>{{sfn|Doniger|2024}} [[samkhya]] [[Yoga (philosophy)|yoga philosophy]],{{sfn|Doniger|2024}} and ''[[bhakti]]'', incorporating ''bhakti'' into [[Vedanta]].{{sfn|Hiltebeitel|2002}} As such, it neutralizes the tension between the Brahmanical worldorder with its caste-based social institutions that hold society together, and the search for salvation by ascetics who have left society.{{sfn|Thompson|2008|p=xxxix}}

====Rejection of sramanic non-action====
{{Quote box
| width = 30em
| bgcolor = #FFE0BB
| align = right
| salign = right
| quote =Knowledge is indeed better than practice; Meditation is superior to knowledge; Renunciation of the fruit of action is
better than meditation; Peace immediately follows renunciation.
| source = Bhagavad Gita, chapter XII, verse 12{{sfn|Sargeant|2009|p=519}}}}

According to Gavin Flood and Charles Martin, the Gita rejects the shramanic path of non-action, emphasizing instead "the renunciation of the fruits of action".{{sfn|Flood|Martin|2013|p=xxvi}} According to Gavin Flood, the teachings in the Gita differ from other Indian religions that encouraged extreme austerity and self-torture of various forms (''karsayanta''). The Gita disapproves of these, stating that not only is it against tradition but against Krishna himself, because "Krishna dwells within all beings, in torturing the body the ascetic would be torturing him", states Flood. Even a monk should strive for "inner renunciation" rather than external pretensions.<ref>{{cite book|author=Gavin Flood|title=The Ascetic Self: Subjectivity, Memory and Tradition|url=https://books.google.com/books?id=fapXqp-JSL0C |year=2004|publisher=Cambridge University Press|isbn=978-0-521-60401-7|pages=83–84 with notes}}</ref> It further states that the dharmic householder can achieve the same goals as the renouncing monk through "inner renunciation" or "motiveless action".<ref name="Flood2004p85"/>{{refn|group=note|This is called the doctrine of ''[[Nishkam Karma|nishakama karma]]'' in Hinduism.<ref>{{cite book|author=Jonardon Ganeri|title=The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology|url=https://books.google.com/books?id=5dITDAAAQBAJ |year= 2007|publisher= Oxford University Press|isbn=978-0-19-920241-6|pages=68–70}}</ref><ref name= Framarin/>}} One must do the right thing because one has determined that it is right, states Gita, without craving for its fruits, without worrying about the results, loss or gain.<ref name= Framarin>{{cite journal|title =The Desire You Are Required to Get Rid of: A Functionalist Analysis of Desire in the Bhagavadgītā| author= Christopher G. Framarin| journal= Philosophy East and West| volume= 56| pages= 604–617| number= 4| year= 2006| publisher = University of Hawai'i Press| jstor= 4488055| doi= 10.1353/pew.2006.0051| s2cid= 170907654}}</ref><ref name="Basham1991p86">{{cite book|author=Arthur Llewellyn Basham|title=The Origins and Development of Classical Hinduism| url=https://books.google.com/books?id=2aqgTYlhLikC |year =1991| publisher=Oxford University Press|isbn=978-0-19-507349-2|pages=86–87}}</ref><ref>{{cite journal | last=White | first=David | title=Human Perfection in the Bhagavadgita | journal=Philosophy East and West | publisher=University of Hawai'i Press | volume=21 | issue=1 | year=1971 | doi=10.2307/1397763 | pages=43–53| jstor=1397763 }}</ref> Desires, selfishness, and the craving for fruits can distort one from spiritual living.<ref name="Basham1991p86"/>{{efn|According to religious interpreters such as Swami Vivekananda the text states that there is a Living God in every human being and the devoted service to this Living God in everyone – without craving for personal rewards – is a means to spiritual development and liberation.<ref name="Nadkarni2016p82">{{harvnb|M.V. Nadkarni|2016|pp=82, 95–96}}</ref><ref>{{cite book|author=Franklin Edgerton| title=The Bhagavad Gita, Part 2| publisher= Harvard University Press|year=1952|pages=47–48, 73–74, 83–84}}</ref>{{sfn|Minor|1986|pp=38–39, 123–128, 143}}}}

===Vedanta===
The Bhagavad Gita is part of the [[Prasthanatrayi]],{{sfn|Nicholson|2010|p=7}}{{sfn|Singh|2005|p=37}} which also includes the [[Upanishads]] and the [[Brahma sutras|Brahma Sutras]], the foundational texts of the [[Vedanta]] school of Hindu philosophy.{{sfn|Isaeva|1992|p=35 with footnote 30}}{{efn|The Brahma sutras constitute the ''Nyāya prasthāna'' or the "starting point of reasoning canonical base", while the principal Upanishads constitute the ''Sruti prasthāna'' or the "starting point of heard scriptures", and the Bhagavad Gita constitutes the ''Smriti prasthāna'' or the "starting point of remembered canonical base" {{harv|Isaeva|1992|p=35 with footnote 30}}.}}

====Vaishnavism====
The Gita is a revered text in the [[Vaishnavism|Vaishnava]] tradition,<ref>[[Charlotte Vaudeville]] has said, [https://books.google.com/books?id=1oqTYiPeAxMC&dq=%22bible+of+Krsnaism%22&pg=PT119 it is the 'real Bible of Krsnaism']. Quoted in: {{harvnb|Matchett|2000}}</ref><ref>James Mulhern (1959). ''A History of Education: A Social Interpretation''. p. 93.</ref><ref>[[Franklin Edgerton]] (1925) The Bhagavad Gita: Or, Song of the Blessed One, India's Favorite Bible [https://books.google.com/books?id=Y1guGAfGr6UC&dq=%22bible+of+Krsnaism%22&pg=RA2-PA87 pp. 87-91]</ref>{{sfn|Davis|2014|p=4-8}}{{sfn|Flood|1996|p=124}} mostly through the Vaishnava Vedanta commentaries written on it,{{sfn|Flood|1996|p=124}} though the text itself is also celebrated in the Puranas, for example, the ''Gita Mahatmya'' of the [[Varaha Purana]].{{efn|See [https://bharatabharati.in/the-myth-of-saint-thomas-and-the-mylapore-shiva-temple-2010-ishwar-sharan/bhagavad-gita-mahatmya/ Gita Mahatmya].}} While Upanishads focus more on knowledge and the identity of the self with Brahman, the Bhagavad Gita shifts the emphasis towards devotion and the worship of a personal deity, specifically Krishna.{{Sfn|Sutton|2017|p=113}} There are alternate versions of the Bhagavad Gita (such as the one found in Kashmir), but the basic message behind these texts is not distorted.{{sfn|Upadhyaya|1998|pages=10–12 with footnote 1 on p. 11}}{{sfn|Davis|2014|pp=39–40}}{{sfn|Minor|1982|pp= li–lii, Quote: "the Kashmir recension is a later reading of the Gita." (note the different views of F Otto Schrader from those of SK Belvalkar as well as JAB van Buitenen.)}}

===Modern prominence===
[[File:Trinity Detonation T&B.jpg|thumb|250px|The [[Trinity (nuclear test)|first detonation]] of a [[nuclear weapon]] led [[J. Robert Oppenheimer|Oppenheimer]] to think "I am become Death, the destroyer of worlds," a statement derived from verse 11.32 of the Bhagavad Gita.{{sfn|Hijiya|2000}}{{efn|In this verse, "[[Kāla|kālo]] ’smi loka-kṣhaya-kṛit" translates literally as "time I am, the source of destruction of the worlds,"<ref>[https://www.holy-bhagavad-gita.org/chapter/11/verse/32/ Bhagavad Gita: Chapter 11, Verse 32]</ref> or "world-destroying time," a reference to the relativity of the created world, and an injunction to surrender oneself to the eternal force beyond it.<ref>James Temperton (2023), [https://www.wired.com/story/manhattan-project-robert-oppenheimer/ ‘Now I Am Become Death, the Destroyer of Worlds.’ The Story of Oppenheimer’s Infamous Quote], The Wired</ref> Oppenheimer studied Sanskrit under [[Arthur W. Ryder]], who used the word ''death'' instead of ''time'' in his rendering of this verse, unlike most translators. James Hijiya writes: "Ryder’s translation here is a little peculiar but defensible. [...] The passage of a vast expanse of time implies death, thus making 'Death' a legitimate translation. In his rendering of the passage, Oppenheimer followed his teacher, Ryder. This variant was
especially appropriate for describing a nuclear explosion, which could bring a great deal of Death in very little Time."{{sfn|Hijiya|2000|p=130–132}}}}]]
[[File:Mass Recitation Of The Bhagavad Gita By One Lakh People - Kolkata 20231224 120132.jpg|thumb|Mass recitation of the Bhagavad Gita by 100,000 people in Kolkata, 24 December 2023.{{source needed|date=February 2026}}]]

While Hinduism is known for its diversity and the synthesis derived from it, the Bhagavad Gita holds a unique pan-Hindu influence.{{sfn|Buitenen|2013|pp=6–7}}{{sfn|Maitra|2018|pp=5–6}}{{efn|{{harvtxt|Buitenen|2013|pp=6–7}}: "Its [Bhagavadgita's] importance as a religious text is demonstrated by its uniquely pan-Hindu influence".}} [[Gerald James Larson]] – an Indologist and scholar of classical [[Hindu philosophy]], states that "if there is any one text that comes near to embodying the totality of what it is to be a [[Hindu]], it would be the Bhagavad Gita."{{sfn|Larson|2009|p=187}}{{sfn|Robinson|2014|pp=viii–ix}}

Yet, according to Robinson, "it is increasingly recognized by scholars that the extraordinary prominence of the Bhagavad Gita is a feature of modernity despite disagreement over the date at which it became dominant."{{sfn|Robinson|2006|p=5}} According to Eric Sharpe, this change started in the 1880s, and became prominent after 1900.{{sfn|Robinson|2006|p=5}} According to Arvind Sharma, the Bhagavad Gita was always an important scripture but became prominent in the 1920s.{{sfn|Robinson|2006|p=5}}

With its translation and study by Western scholars beginning in the early 18th century, the Bhagavad Gita gained a growing appreciation and popularity in the [[Western world|West]].<ref group=web name="EB-BG">{{cite encyclopedia|url=https://www.britannica.com/topic/Bhagavadgita |title=Hinduism| encyclopedia=Encyclopædia Britannica|date=19 June 2024 }}</ref> Novel interpretations of the Gita, along with apologetics on it, have been a part of the modern era revisionism and renewal movements within Hinduism.{{sfn|Minor|1986|pp=34–35, 131–133, 147–149}} According to Ronald Neufeldt, it was the [[Theosophical Society]] that dedicated much attention and energy to the allegorical interpretation of the Gita, along with religious texts from around the world, after 1885 and given H. P. Blavatsky, Subba Rao and Anne Besant writings.{{sfn|Minor|1986|pp=11–14}} Their attempt was to present their "universalist religion." These late 19th-century theosophical writings called the Gita a "path of true spirituality" and "teaching nothing more than the basis of every system of philosophy and scientific endeavour", triumphing over other "Samkhya paths" of Hinduism that "have degenerated into superstition and demoralized India by leading people away from practical action".{{sfn|Minor|1986|pp=11–14}}

In April 2025, the Bhagavad Gita manuscript was added to [[UNESCO]]’s [[Memory of the World Register – Asia and the Pacific|Memory of the World]] Register.<ref>{{Cite news |date=2025-04-18 |title=Bhagavad Gita & Natyashastra manuscripts added to Unesco's Memory of the World Register; PM Modi calls it 'proud moment' |url=https://timesofindia.indiatimes.com/india/bhagavad-gita-natyashastra-added-to-unescos-memory-of-the-world-register-pm-modi-calls-it-proud-moment/articleshow/120400150.cms |access-date=2025-04-18 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite news |last=PTI |date=2025-04-18 |title=Manuscripts of Bhagavad Gita, Natyashastra inscribed on UNESCO's Memory of the World Register |url=https://www.thehindu.com/news/national/manuscripts-of-bhagavad-gita-natyashastra-inscribed-on-unescos-memory-of-the-world-register/article69463876.ece |access-date=2025-04-18 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref>

====Hindu reform movements====
{{Main|Hindu reform movements}}

Neo-Hindus and [[Hindu nationalism|Hindu nationalists]] have celebrated the Bhagavad Gita as containing the essence of Hinduism and taking the Gita's emphasis on duty and action as a clue for their activism for Indian nationalism and independence.{{sfn|Minor|1986|pp=154, 161–163}}{{sfn|Robinson|2006|pp=69–70}} [[Bankim Chandra Chatterjee]] (1838–1894) challenged orientalist literature on Hinduism and offered his interpretations of the Gita, states Ajit Ray.{{sfn|Minor|1986|pp=34–43}}{{sfn|Hacker|1958|p=261}} [[Bal Gangadhar Tilak]] (1856–1920) interpreted the ''karma yoga'' teachings in Gita as a "doctrine of liberation" taught by Hinduism,{{sfn|Minor|1986|pp=44–57}} while [[Sarvepalli Radhakrishnan]] (1888–1975) stated that the Bhagavad Gita teaches a universalist religion and the "essence of Hinduism" along with the "essence of all religions", rather than a private religion.{{sfn|Minor|1986|pp=154, 161–163}}

[[Vivekananda]]'s (1863–1902) works contained numerous references to the Gita, such as his lectures on the four yogas – Bhakti, Jnana, Karma, and Raja.{{sfn|Minor|1986|page=131}} Through the message of the Gita, Vivekananda sought to energise the people of India to reclaim their dormant but strong identity.{{sfn|Minor|1986|page=144}} [[Sri Aurobindo|Aurobindo]] (1872–1950) saw the Bhagavad Gita as a "scripture of the future religion" and suggested that Hinduism had acquired a much wider relevance through the Gita.{{sfn|Robinson|2006|page=69}}

====Neo-Vedanta and yoga====
{{Main|Neo-Vedanta|Three Yogas}}

While the Upanishads refer to [[yoga]] as yoking or restraining the mind,{{sfn|Flood|1996|p=85}} the topic of BG chapter VI, the Bhagavad Gita introduces "the famous three kinds of yoga: 'knowledge' (''jnana''), 'action' (''karma''), and 'love' (''bhakti'')".{{sfn|Flood|1996|p=96}}{{sfn|Matilal|2005|p=4928}} Knowledge or insight, discerning the true self (''purusha'') from matter and material desires (''prakriti''), is the true aim of [[classical yoga]], in which meditation and insight cannot be separated. Furthermore, the Gita "rejects the Buddhist and Jain path of non-action, emphasizing instead renunciation of the fruits of action"{{sfn|Flood|Martin|2013|p=xxvi}} and devotion to Krishna.{{sfn|Flood|Martin|2013|p=xxi}}{{Quote box
| width = 30em
| bgcolor = #FFE0BB
| align = right
| salign = right
| quote = [23] He who in this way knows the Spirit And material nature, along with the qualities [guna], In whatever stage of transmigration he may exist, Is not born again. [24] Some perceive the Self in the Self By the Self through meditation; Others by the discipline of Sankhya And still others by the yoga of action. [25] Yet others, not knowing this, Worship, having heard it from others, And they also cross beyond death, Devoted to what they have heard.
| source = Bhagavad Gita, chapter XIII, verse 23-25{{sfn|Sargeant|2009|p=551-553}}
}}

The systematic presentation of Hindu monotheism as divided into four paths or "Yogas" is modern, advocated by [[Swami Vivekananda]] from the 1890s in his books on ''Jnana Yoga'',''Karma Yoga'', ''Bhakti Yoga'' and ''Raja Yoga'', emphasizing Raja Yoga as the crowning achievement of yoga.{{sfn|De Michelis|2005}}{{sfn|Birch|2013}} Vivekananda, who was strongly inspired by the Gita, viewed all spiritual paths as equal.{{sfn|Davis|2014|p=108-109}} Vivekananda also noted that "The reconciliation of the different paths of Dharma, and work without desire or attachment — these are the two special characteristics of the Gita."{{sfn|Vivekananda|1998}} Similarly, Cornille states that the Gita asserts that the path of [[Bhakti]] (devotion) is the foremost and the easiest of them all.{{sfn|Cornille|2006|p=2}}

[[Huston Smith]] describes, using Bhagavad Gita XIII verse 23–25, four ways to see the self based on the Samkhya premise that people are born with different temperaments and tendencies (''[[guṇa]]'').{{sfn|Smith|2009|p=xii}} Some individuals are more reflective and intellectual, some are effective and engaged by their emotions, some are action-driven, yet others favour experimentation and exploring what works.{{sfn|Smith|2009|p=xii}} According to Smith, Bhagavad Gita XIII verse 24-25 lists four different spiritual paths for each personality type respectively: the path of knowledge (''jnana yoga''), the path of devotion (''bhakti yoga''), the path of action (''karma yoga''), and the path of meditation (''raja yoga'').{{sfn|Smith|2009|p=xii}}

Medieval commentators argued which path had priority.{{sfn|Davis|2014|p=61-62}} According to Robinson, modern commentators have interpreted the text as refraining from insisting on one right ''marga'' (path) to spirituality.{{sfn|Robinson|2006|pp=69–70, 95–100}} According to Upadhyaya, the Gita states that none of these paths to spiritual realization is "intrinsically superior or inferior", rather they "converge in one and lead to the same goal".{{sfn|Upadhyaya|1998|pp=474–475}}

==Chapters and content==
The Bhagavad Gita contains 18 chapters and 700 verses found in the [[Bhishma Parva]] of the epic ''Mahabharata.''<ref>{{harvnb|Bose|1986|page=71}}</ref><ref group=web>{{cite web |title=Gita Introduction |url=http://www.bhagavad-gita.org/Gita/intro.html |publisher=Bhagavad-Gita Trust 1998–2009 U.S. |access-date=2 October 2011 |archive-date=2 October 2011 |archive-url=https://web.archive.org/web/20111002213749/http://www.bhagavad-gita.org/Gita/intro.html |url-status=live }}</ref> Because of differences in [[recension]]s, the verses of the Gita may be numbered in the full text of the ''Mahabharata'' as chapters 6.25–42 or as chapters 6.23–40.<ref group=web name="Bhandarkar"/> The number of verses in each chapter vary in some manuscripts of the Gita discovered on the Indian subcontinent. However, variant readings are relatively few in contrast to the numerous versions of the ''Mahabharata'' it is found embedded in.<ref name=minor1982lli>{{harvnb|Minor|1982|pp= l–li, Quote: "The current text of the Bhagavad Gita is well-preserved with relatively few variant readings and none quite serious. This is especially remarkable in the light of the numerous variants for the remainder of the Mahabharata, some of which are quite serious. Secondary insertions are found in individual manuscripts of the Gita, but these are secondary. The number of stanzas in the Gita is 700, a number confirmed by Shankara, and possibly deliberately chosen to prevent interpolations."}}</ref>

[[File:Raja Ravi Varma - Sankaracharya.jpg|right|thumb|''[[Adi Shankara]] with Disciples'', by [[Raja Ravi Varma]] ({{circa|1904{{nbsp}}CE}}). Shankara published 700 verses of the Gita ({{circa|800{{nbsp}}CE}}), now the standard version.{{source needed|date=November 2025}}]]
The original Bhagavad Gita has no chapter titles. Some Sanskrit editions that separate the Gita from the epic as an independent text, as well as translators, however, add chapter titles.{{sfn|Maitra|2018|p=39}}<ref group=web name="Bhandarkar">see {{cite web |url=http://bombay.indology.info/mahabharata/statement.html |title=The Mahabharata (Electronic text) |publisher=Bhandarkar Oriental Research Institute, Pune |year=1999 |access-date=17 April 2007 |archive-date=16 July 2011 |archive-url=https://web.archive.org/web/20110716075208/http://bombay.indology.info/mahabharata/statement.html |url-status=live }}</ref> For example, [[Swami Chidbhavananda]] describes each of the eighteen chapters as a separate yoga because each chapter, like yoga, "trains the body and the mind". He labels the first chapter "Arjuna Vishada Yogam" or the "Yoga of Arjuna's Dejection".<ref>{{harvnb|Chidbhavananda|1997|page=33}}</ref> Sir [[Edwin Arnold]] titled this chapter in his 1885 translation as "The Distress of Arjuna".<ref name=EBG>{{Citation|last=translated by Sir [[Edwin Arnold]]|title=Bhagavadgita|year=1885|publisher=[[Dover Publications]] (1993 Reprint)|location=New York|isbn=0-486-27782-8|url=https://books.google.com/books?id=KOd6N2_t6XoC|edition=Unabridged}}</ref>{{refn|group=note|Some editions include the ''[[Gita Dhyanam]]'' consisting of 9 verses. The ''Gita Dhyanam'' is not a part of the original Bhagavad Gita, but some modern era versions insert it as a prefix to the ''Gītā''. The verses of the ''Gita Dhyanam'' (also called ''Gītā Dhyāna'' or ''Dhyāna Ślokas'') offer salutations to a variety of sacred scriptures, figures, and entities, characterise the relationship of the Gītā to the [[Upanishads]], and affirm the power of divine assistance.<ref name=chinmaya98>{{harvnb|Chinmayananda|1998|page=3}}</ref><ref>{{harvnb|Ranganathananda|2000|pages=15–25}}</ref>}}

The chapters are:
{| class="wikitable sortable"
! Chapter
! Name of Chapter
! Total Verses
|-
|1
|''[[Arjuna Vishada-yoga|Arjuna Vishada Yoga]]''
|47
|-
|2
|''[[Samkhya Yoga (Bhagavad Gita)|Samkhya Yoga]]''
|72
|-
|3
|''[[Karma Yoga (Bhagavad Gita)|Karma Yoga]]''
|43
|-
|4
|''[[Jnana Karma Sanyasa Yoga]]''
|42
|-
|5
|''[[Karma-Sanyasa Yoga|Karma Sanyasa Yoga]]''
|29
|-
|6
|''[[Atma Samyama Yoga (Bhagavad Gita)|Atma Samyama Yoga]]''
|47
|-
|7
|''[[Jnana-Vijnana Yoga|Jnana Vijnana Yoga]]''
|30
|-
|8
|''[[Akshara Brahma Yoga]]''
|28
|-
|9
|''[[Raja Vidya Raja Guhya Yoga]]''
|34
|-
|10
|''[[Vibhuti Yoga]]''
|42
|-
|11
|''[[Vishvarupa Darshana Yoga]]''
|55
|-
|12
|''[[Bhakti yoga|Bhakti Yoga]]''
|20
|-
|13
|''[[Kshetra Kshetrajna Vibhaga Yoga]]''
|34
|-
|14
|''[[Gunatraya Vibhaga Yoga]]''
|27
|-
|15
|''[[Purushottama Yoga]]''
|20
|-
|16
|''[[Daivasura Sampad Vibhaga Yoga]]''
|24
|-
|17
|''[[Shraddha Traya Vibhaga Yoga]]''
|28
|-
|18
|''[[Moksha Sanyasa Yoga]]''
|78
|-
|
|'''Total'''
|'''700'''
|}

=== Chapter 1: Arjuna Vishada Yoga (46 verses) ===
{{Main|Arjuna Vishada-yoga}}

Translators have variously titled the first chapter as ''Arjuna Vishada-yoga'', ''Prathama Adhyaya'', ''The Distress of Arjuna'', ''The War Within'', or ''Arjuna's Sorrow''.<ref name="EBG" />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The Bhagavad Gita is opened by setting the stage of the Kurukshetra battlefield. Two massive armies representing different loyalties and ideologies face a catastrophic war. With Arjuna is Krishna, not as a participant in the war, but only as his charioteer and counsel. Arjuna requests Krishna to move the [[Ratha|chariot]] between the two armies so he can see those "eager for this war". He sees family and friends among the enemy army as well. Arjuna is distressed and in sorrow.{{sfn|Easwaran|2007|pp=71–82}} The issue is stated [[Arvind Sharma]], "Is it morally proper to kill?"{{sfn|Sharma|1986|pp=xiv–xv}} This and other moral dilemmas in the first chapter are set in a context where the Hindu epic and Krishna have already extolled ''[[ahimsa]]'' (non-violence) to be the highest and divine virtue of a human being.{{sfn|Sharma|1986|pp=xiv–xv}} The war feels evil to Arjuna and he questions the morality of war. He wonders if it is noble to renounce and leave before the violence starts, or should he fight, and why.{{sfn|Easwaran|2007|pp=71–82}}

=== Chapter 2: Sankhya Yoga (72 verses) ===
{{Main|Samkhya Yoga (Bhagavad Gita)}}

{{Quote box
| quote = '''Deeds without Expections of the Result'''
<poem>
॥ कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भुर्मा ते सङ्गोऽस्त्वाकर्मणि॥
</poem>
<poem>
One has the right to perform their expected duty,
But not to the right to the fruits of action;
One should not consider oneself as the doer of the action,
Nor should one attach oneself to inaction.
</poem>
- Bhagavad Gita 2 : 47
| align = right
| bgcolor = #FFE0BB
}}
Translators title the chapter as ''Sankhya Yoga'', ''The Book of Doctrines'', ''Self-Realization'', or ''The Yoga of Knowledge (and Philosophy)''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The second chapter begins the philosophical discussions and teachings found in the Gita. The warrior Arjuna whose past had focused on learning the skills of his profession now faces a war he has doubts about. Filled with introspection and questions about the meaning and purpose of life, he asks Krishna about the nature of life, Self, death, afterlife and whether there is a deeper meaning and reality.{{sfn|Easwaran|2007|pp=83–98}} Krishna teaches Arjuna about the eternal nature of the soul (atman) and the temporary nature of the body, advising him to perform his warrior duty with detachment and without grief. The chapter summarizes the Hindu idea of rebirth, samsara, eternal Self in each person (Self), universal Self-present in everyone, various types of yoga, divinity within, the nature of knowledge of the Self and other concepts.{{sfn|Easwaran|2007|pp=83–98}} The ideas and concepts in the second chapter reflect the framework of the Samkhya and [[Yoga]] schools of [[Hindu philosophy]]. This chapter is an overview of the remaining sixteen chapters of the Bhagavad Gita.{{sfn|Easwaran|2007|pp=83–98}}{{sfn|Sharma|1986|pp=xv–xvi}}{{sfn|Smith|2009|p=xx}} [[Mahatma Gandhi]] memorized the last 19 verses of the second chapter, considering them as his companion in his non-violent movement for social justice during colonial rule.{{sfn|Smith|2009|p=xxviii}}

=== Chapter 3: Karma Yoga (43 verses) ===
{{Main|Karma Yoga (Bhagavad Gita)}}

Translators title the chapter as ''Karma yoga'', ''Virtue in Work'', ''Selfless Service'', or ''The Yoga of Action''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} After listening to Krishna's spiritual teachings in Chapter 2, Arjuna gets more confounded and returns to the predicament he faces. He wonders if fighting the war is "not so important after all" given Krishna's overview on the pursuit of spiritual wisdom. Krishna replies that there is no way to avoid action (karma) since abstention from work is also an action.{{sfn|Easwaran|2007|pp=99–110}} Krishna states that Arjuna must understand and perform his duty (dharma) because everything is connected by the law of cause and effect. Every man or woman is bound by activity. Those who act selfishly create the Karmic cause and are thereby bound to the effect which may be good or bad.{{sfn|Easwaran|2007|pp=99–110}} Those who act selflessly for the right cause and strive to do their dharmic duty are doing God's work.{{sfn|Easwaran|2007|pp=99–110}} Those who act without craving fruits are free from the Karmic effects because the results never motivate them. Whatever the result, it does not affect them. Their happiness comes from within, and the external world does not bother them.{{sfn|Easwaran|2007|pp=99–110}}{{sfn|Fowler|2012|pages=50–63, 66–70}} According to Flood and Martin, chapter 3 and onwards develops "a theological response to Arjuna's dilemma".<ref>{{cite book|author1=Galvin Flood|author2=Charles Martin|title=The Bhagavad Gita: A New Translation|url= https://books.google.com/books?id=PDYEAwAAQBAJ |year=2013 |publisher=W.W. Norton & Company| isbn=978-0-393-34513-1| page=xix}}</ref>

=== Chapter 4: Jnana Karma Sanyasa Yoga (42 verses) ===
{{Quote box
| quote = O descendant of Bharata, whenever there is a decline of righteousness and an increase in unrighteousness, I manifest myself in this world.
| source = Bhagavad Gita 4.7
| bgcolor = #FFE0BB
| align = right
}}
{{Main|Jnana Karma Sanyasa Yoga}}

Translators title the fourth chapter as ''Jñāna–Karma-Sanyasa yoga'', ''The Religion of Knowledge'', ''Wisdom in Action'', or ''The Yoga of Renunciation of Action through Knowledge''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} Krishna reveals that he has taught this yoga to the Vedic sages. Arjuna questions how Krishna could do this, when those sages lived so long ago, and Krishna was born more recently. Krishna reminds him that everyone is in the cycle of rebirths, and while Arjuna does not remember his previous births, he does. Whenever dharma declines and the purpose of life is forgotten by Man, says Krishna, he returns to re-establish dharma.{{refn|group=note|This is the [[avatara]] concept found in the Vaishnavism tradition of Hinduism.{{sfn|Easwaran|2007|pp=111–122}}}} Every time he returns, he teaches about the inner Self in all beings. The later verses of the chapter return to the discussion of motiveless action and the need to determine the right action, performing it as one's dharma (duty) while renouncing the results, rewards, and fruits. The simultaneous outer action with inner renunciation, states Krishna, is the secret to the life of freedom. Action leads to knowledge, while selfless action leads to spiritual awareness, state the last verses of this chapter.{{sfn|Easwaran|2007|pp=111–122}} The 4th chapter is the first time where Krishna begins to reveal his divine nature to Arjuna.<ref>{{cite book|author1=Galvin Flood|author2=Charles Martin|title=The Bhagavad Gita: A New Translation|url= https://books.google.com/books?id=PDYEAwAAQBAJ |year=2013 |publisher=W.W. Norton & Company| isbn=978-0-393-34513-1| page=xxi}}</ref><ref>{{cite book|author=Arthur Llewellyn Basham|title=The Origins and Development of Classical Hinduism| url=https://books.google.com/books?id=2aqgTYlhLikC |year =1991| publisher=Oxford University Press|isbn=978-0-19-507349-2|page=93}}</ref>

=== Chapter 5: Karma Sanyasa Yoga (29 verses) ===
{{Quote box
| quote = '''Selfless service'''
<poem>
It is not those who lack energy
nor those who refrain from action,
but those who work without expecting a reward
who attain the goal of meditation,
Theirs is true renunciation([[Sannyasa|sanyāsā]]).
</poem>
| source = —Bhagavad Gita 6.1 Eknath Easwaran{{sfn|Easwaran|2007|p=139}}{{refn|group=note|For alternate worded translations, see Radhakrishnan,{{sfn|Radhakrishnan|1993|p=187}} Miller,{{sfn|Miller|1986|page=63}} Sargeant,{{sfn|Sargeant|2009|p=272}} Edgerton,<ref>{{cite book|author=Franklin Edgerton| title=The Bhagavad Gita, Part 2| publisher= Harvard University Press|year=1952|page=118}}</ref> Flood & Martin,<ref>{{cite book|author1=Galvin Flood|author2=Charles Martin|title=The Bhagavad Gita: A New Translation|url= https://books.google.com/books?id=PDYEAwAAQBAJ |year=2013 |publisher=W.W. Norton & Company| isbn=978-0-393-34513-1| page=49}}</ref> and others.}}
| bgcolor = #FFE0BB
| align = right
}}
{{Main|Karma-Sanyasa Yoga}}

Translators title this chapter as ''Karma–Sanyasa yoga'', ''Religion by Renouncing Fruits of Works'', ''Renounce and Rejoice'', or ''The Yoga of Renunciation''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The chapter starts by presenting the tension in the Indian tradition between the life of ''sannyasa'' (monks who have renounced their household and worldly attachments) and the life of ''grihastha'' (householder). Arjuna asks Krishna which path is better.{{sfn|Miller|1986|page=59}} Krishna answers that both are paths to the same goal, but the path of "selfless action and service" with inner renunciation is better. The different paths, says Krishna, aim for—and if properly pursued, lead to—Self-knowledge. This knowledge leads to the universal, transcendent Godhead, the divine essence in all beings, to Brahman – to Krishna himself. The final verses of the chapter state that the self-aware who have reached self-realization live without fear, anger, or desire. They are free within, always.{{sfn|Easwaran|2007|pp=123–132}}{{sfn|Fowler|2012|pages=91–103}} Chapter 5 shows signs of interpolations and internal contradictions. For example, states Arthur Basham, verses 5.23–28 state that a sage's spiritual goal is to realize the impersonal Brahman, yet the next verse 5.29 states that the goal is to realize the personal God who is Krishna.<ref name=basham1991p85>{{cite book|author=Arthur Llewellyn Basham|title=The Origins and Development of Classical Hinduism| url= https://books.google.com/books?id=2aqgTYlhLikC |year =1991| publisher=Oxford University Press|isbn=978-0-19-507349-2|pages=85–87}}</ref>

=== Chapter 6: Atma Samyama Yoga (47 verses) ===
Translators title the sixth chapter as ''Dhyana yoga'', ''Religion by Self-Restraint'', ''The Practice of Meditation'', or ''The Yoga of Meditation''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The chapter opens as a continuation of Krishna's teachings about selfless work and the personality of someone who has renounced the fruits that are found in chapter 5. Krishna says that such self-realized people are impartial to friends and enemies, are beyond good and evil, equally disposed to those who support them or oppose them because they have reached the summit of consciousness. Verses 6.10 and after proceed to summarize the principles of Yoga and meditation in a format similar to but simpler than Patanjali's ''Yogasutra''. It discusses who is a true yogi, and what it takes to reach the state where one harbours no malice towards anyone.{{sfn|Easwaran|2007|pp=133–146}}{{sfn|Fowler|2012|pages=106–120}} Verse 6.47 emphasizes the significance of the soul's faith and loving service to Krishna as the highest form of yoga.{{Sfn|Schweig|2007|p=327-328}}

=== Chapter 7: Jnana Vijnana Yoga (30 verses) ===
{{Main|Jnana-Vijnana Yoga}}

Translators title this chapter as ''Jnana–Vijnana yoga'', ''Religion by Discernment'', ''Wisdom from Realization'', or ''The Yoga of Knowledge and Judgment''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The seventh chapter opens with Krishna continuing his discourse. He discusses ''jnana'' (knowledge) and ''vijnana'' (realization, understanding) using the [[Prakriti]]-[[Purusha]] (matter-Self) framework of the [[Samkhya]] school of Hindu philosophy, and the [[Maya (illusion)|Maya]]-[[Brahman]] framework of the [[Vedanta]] school. The chapter states that evil is the consequence of ignorance and attachment to the impermanent, the elusive Maya. Maya is described as difficult to overcome, but those who rely on Krishna can easily cross beyond Maya and attain ''moksha''. It states that Self-knowledge and union with Purusha (Krishna) are the highest goals of any spiritual pursuit.{{sfn|Easwaran|2007|pp=147–156}}

=== Chapter 8: Akshara Brahma Yoga (28 verses) ===
{{Main|Akshara Brahma Yoga}}

Translators title the chapter as ''[[Akshara|Aksara]]–Brahma yoga'', ''Religion by Devotion to the One Supreme God'', ''The Eternal Godhead'', or ''The Yoga of the Imperishable Brahman''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The chapter opens with Arjuna asking questions such as what is Brahman and what is the nature of ''[[Karma in Hinduism|karma]]''. Krishna states that his own highest nature is the imperishable Brahman and that he lives in every creature as the ''adhyatman''. Every being has an impermanent body and an eternal Self, and that "Krishna as Lord" lives within every creature. The chapter discusses cosmology, the nature of death and rebirth.{{sfn|Easwaran|2007|pp=157–168}} This chapter contains [[eschatology]] of the Bhagavad Gita. The importance of the last thought before death, the differences between material and spiritual worlds, and the light and dark paths that a Self takes after death are described.{{sfn|Easwaran|2007|pp=157–168}} Krishna advises Arjuna about focusing the mind on the Supreme Deity within the heart through yoga, including [[pranayama]] and chanting sacred mantra "[[Om]]" to ensure concentration on Krishna at the time of death.{{Sfn|Sutton|2017|p=137}}

=== Chapter 9: Raja Vidya Raja Guhya Yoga (34 verses) ===
Translators title the ninth chapter as ''Raja–[[Vidya (philosophy)|Vidya]]–Raja–Guhya yoga'', ''Religion by the Kingly Knowledge and the Kingly Mystery'', ''The Royal Path'', or ''The Yoga of Sovereign Science and Sovereign Secret''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} Chapter 9 opens with Krishna continuing his discourse as Arjuna listens. Krishna states that he is everywhere and in everything in an unmanifested form, yet he is not in any way limited by them. Eons end, everything dissolves and then he recreates another eon subjecting them to the laws of ''Prakriti'' (nature).{{sfn|Easwaran|2007|pp=169–178}} He equates himself to being the father and the mother of the universe, to being the [[Om]], to the three Vedas, to the seed, the goal of life, the refuge and abode of all. The chapter recommends devotional worship of Krishna.{{sfn|Easwaran|2007|pp=169–178}} According to theologian Christopher Southgate, verses of this chapter of the Gita are [[panentheistic]],{{sfn|Southgate|2005|page=246}} while German physicist and philosopher [[Max Bernhard Weinstein]] deems the work [[Pandeism|pandeistic]].<ref name="Weinstein-India">Max Bernhard Weinsten, ''Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis'' ("[https://archive.org/details/World-and-Life-Views World and Life Views, Emerging From Religion, Philosophy and Perception of Nature]") (1910), p. 213: "Wir werden später sehen, daß die Indier auch den Pandeismus gelehrt haben. Der letzte Zustand besteht in dieser Lehre im Eingehen in die betreffende Gottheit, Brahma oder Wischnu. So sagt in der Bhagavad-Gîtâ Krishna-Wischnu, nach vielen Lehren über ein vollkommenes Dasein."</ref> It may, in fact, be neither of them, and its contents may have no definition with previously developed Western terms.

[[File:Bhagavad Gita narrative sculpture on a column in the Virupaksha Temple, Pattadakal 1885 photo.jpg|thumb|A frieze in the [[Pattadakal|Virupaksha temple (Pattadakal)]] depicting ''Mahabharata'' scenes involving Arjuna-Krishna chariot. Pattadakal is a UNESCO [[World Heritage Site]]. {{circa|700{{nbsp}}CE}}]]

=== Chapter 10: Vibhuti Yoga (42 verses) ===
Translators title the chapter as ''Vibhuti–Vistara–yoga'', ''Religion by the Heavenly Perfections'', ''Divine Splendor'', or ''The Yoga of Divine Manifestations''.<ref name="EBG" />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} When Arjuna asks of the opulence (Vibhuti) of Krishna, he explains how all the entities are his forms. He reveals his divine being in greater detail as the ultimate cause of all material and spiritual existence, as one who transcends all opposites and who is beyond any duality. Nevertheless, at Arjuna's behest, Krishna states that the following are his major opulence: He is the ''atman'' in all beings, Arjuna's innermost Self, the compassionate Vishnu, [[Surya]], Indra, Shiva-Rudra, Ananta, Yama, as well as the Om, Vedic sages, time, [[Gayatri Mantra|Gayatri mantra]], and the science of Self-knowledge. Krishna says, "Among the Pandavas, I am Arjuna," implying he is manifest in all the beings, including Arjuna. He also says that he is [[Rama]] when he says, "Among the wielders of weapons, I am Rama". Arjuna accepts Krishna as the ''purushottama'' (Supreme Being).{{sfn|Easwaran|2007|pp=179–190}}

=== Chapter 11: Vishvarupa Darshana Yoga (55 verses) ===
{{See also|Vishvarupa}}
Translators title the chapter as ''Vishvarupa–Darshana yoga'', ''The Manifesting of the One and Manifold'', ''The Cosmic Vision'', or ''The Yoga of the Vision of the Cosmic Form''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} On Arjuna's request, Krishna displays his "universal form" (''Viśvarūpa'').{{sfn|Easwaran|2007|pp=191–202}} Arjuna asks Krishna to see the Eternal with his own eyes. The Krishna then "gives" him a "heavenly" eye so that he can recognize the All-Form Vishvarupa of the Supreme God Vishnu or Krishna. Arjuna sees the divine form, with his face turned all around as if the light of a thousand suns suddenly burst forth in the sky. And he sees neither end, middle nor beginning. And he sees the gods and the host of beings contained within him. He also sees the Lord of the gods and the universe as the Lord of [[time]], who devours his creatures in his "maw". And he sees people rushing to their doom in haste. And the Exalted One says that even the fighters are all doomed to death. And he, Arjuna, is his instrument to kill those who are already "killed" by him. Arjuna folds his hands trembling and worships the Most High.
This is an idea found in the ''[[Rigveda]]'' and many later Hindu texts, where it is a symbolism for ''[[Ātman (Hinduism)|atman]]'' (Self) and ''[[Brahman]]'' (Absolute Reality) eternally pervading all beings and all existence.<ref>{{cite book|author=T. S. Maxwell|title=Viśvarūpa|url= https://books.google.com/books?id=6AbWAAAAMAAJ|year=1988|publisher=Oxford University Press|pages=131–136|isbn=978-0-19-562117-4}}</ref><ref>{{cite book|author1=Kapila Vatsyayan|author2=Bettina Bäumer|author3=Ramesh Chandra Sharma|title=Kalātattvakośa |url=https://books.google.com/books?id=dhRKCh70ouMC |year=1988 |publisher=Motilal Banarsidass |isbn=978-81-208-1917-7|pages=79–81, 87–88}}</ref> Chapter 11, states Eknath Eswaran, describes Arjuna entering first into ''savikalpa [[samadhi]]'' (a particular form), and then ''nirvikalpa samadhi'' (a universal form) as he gets an understanding of Krishna. A part of the verse from this chapter was recited by [[J. Robert Oppenheimer]] in a 1965 television documentary about the atomic bomb.{{sfn|Easwaran|2007|pp=191–202}}

=== Chapter 12: Bhakti Yoga (20 verses) ===
{{See also|Bhakti yoga}}
Translators title this chapter as ''Bhakti yoga'', ''The Religion of Faith'', ''The Way of Love'', or ''The Yoga of Devotion''.<ref name="EBG" />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} In this chapter, Krishna glorifies the path of love and devotion to God. Krishna describes the process of devotional service (Bhakti yoga). Translator [[Eknath Easwaran]] contrasts this "way of love" with the "path of knowledge" stressed by the Upanishads, saying that "when God is loved in [a] personal aspect, the way is vastly easier". He can be projected as "a merciful father, a divine mother, a wise friend, a passionate beloved, or even a mischievous child".{{sfn|Easwaran|2007|pp=203–210}} The text states that combining "action with inner renunciation" with the love of Krishna as a personal God leads to peace. In the last eight verses of this chapter, Krishna states that he loves those who have compassion for all living beings, are content with whatever comes their way, and live a detached life that is impartial and selfless, unaffected by fleeting pleasure or pain, neither craving for praise nor depressed by criticism.{{sfn|Easwaran|2007|pp=203–210}}<ref>{{cite journal | last=Moffitt | first=John | title=The Bhagavad Gita as Way-Shower to the Transcendental | journal=Theological Studies | publisher=Sage Publications | volume=38 | issue=2 | year=1977 | doi=10.1177/004056397703800204 | pages=323, context: 316–331| s2cid=170697131 }}</ref>

=== Chapter 13: Kshetra Kshetrajna Vibhaga Yoga (34 verses) ===
{{multiple image
| direction = vertical
| width = 220
| footer = Bhagavad Gita and related commentary literature exists in numerous Indian languages.
| image1 = 16th century Bhagavad Gita palm leaf manuscript, Sanskrit, Malayalam script, Kerala.jpg
| caption1 = Sanskrit, Malayalam script (Kerala) {{circa|1500|1600{{nbsp}}CE}}
| image2 = 18th century Bhagavad Gita and bhasya, Sanskrit, Kannada script, Karnataka.jpg
| caption2 = Sanskrit, Kannada script (Karnataka) {{circa|1700|1800{{nbsp}}CE}}
}}

Translators title this chapter as ''Ksetra–Ksetrajna Vibhaga yoga'', ''Religion by Separation of Matter and Spirit'', ''The Field and the Knower'', or ''The Yoga of Difference between the Field and Field-Knower''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The chapter opens with Krishna continuing his discourse. He describes the difference between the transient perishable physical body (''kshetra'') and the immutable eternal Self (''kshetrajna''). The presentation explains the difference between ''ahamkara'' (ego) and ''atman'' (Self), from there between individual consciousness and universal consciousness. The knowledge of one's true self is linked to the realization of the Self.{{sfn|Easwaran|2007|pp=211–220}}{{sfn|Fowler|2012|pages=216–221}} The 13th chapter of the Gita offers the clearest enunciation of the [[Samkhya]] philosophy, states Basham, by explaining the difference between field (material world) and the knower (Self), ''prakriti'' and ''purusha''.<ref>{{cite book|author=Arthur Llewellyn Basham|title=The Origins and Development of Classical Hinduism| url= https://books.google.com/books?id=2aqgTYlhLikC |year =1991| publisher=Oxford University Press|isbn=978-0-19-507349-2|pages=88–89}}</ref> According to Miller, this is the chapter which "redefines the battlefield as the human body, the material realm in which one struggles to know oneself" where human dilemmas are presented as a "symbolic field of interior warfare".{{sfn|Miller|1986|page=12}}

=== Chapter 14: Gunatraya Vibhaga Yoga (27 verses) ===
Translators title the fourteenth chapter as ''Gunatraya–Vibhaga yoga'', ''Religion by Separation from the Qualities'', ''The Forces of Evolution'', or ''The Yoga of the Division of Three Gunas''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} Krishna continues his discourse from the previous chapter. Krishna explains the difference between ''purusha'' and ''prakriti'', by mapping human experiences to three ''[[Guṇa]]s'' (tendencies, qualities).{{sfn|Easwaran|2007|pp=221–228}} These are listed as ''sattva'', ''rajas'' and ''tamas''. All thoughts, words and actions are filled with [[sattva]] (truthfulness, purity, clarity), [[rajas]] (movement, energy, passion) or [[Tamas (philosophy)|tamas]] (darkness, inertia, stability). These gunas influence future rebirths, with sattva leading to higher states, rajas to continued material existence, and tamas to lower forms of life.{{Sfn|Sutton|2017|p=218}} Whoever understands everything that exists as the interaction of these three states of being can gain knowledge, transcend all three gunas and achieve liberation.{{Sfn|Sutton|2017|p=215}} When asked by Arjuna how he recognizes the one who has conquered the three gunas, Krishna replies that it is one who remains calm and composed when a guna 'arises', who always maintains equanimity, who is steadfast in joy and sorrow, who remains the same when he is reviled or admired, who renounces every action (from the ego), detaches himself from the power of the gunas. Liberation can also be reached by unwavering devotion to Krishna, which enables one to transcend the three gunas and become one with Brahman. All phenomena and individual personalities are thus a combination of all three ''gunas'' in varying and ever-changing proportions. The ''gunas'' affect the ego, but not the Self, according to the text.{{sfn|Easwaran|2007|pp=221–228}} This chapter also relies on Samkhya theories.{{sfn|Miller|1986|pages=12–13, 59}}{{sfn|Buitenen|2013|pp==35–36}}{{sfn|Maitra|2018|pp=17–18}}

=== Chapter 15: Purushottama Yoga (20 verses) ===
{{See also|Purushottama}}
Translators title the chapter as ''Purushottama yoga'', ''Religion by Attaining the Supreme Krishna'', ''The Supreme Self'', or ''The Yoga of the Supreme Purusha''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} The fifteenth chapter expounds on Krishna's theology in the Vaishnava Bhakti tradition of Hinduism. Krishna discusses the nature of God wherein Krishna not only transcends the impermanent body (matter) but also transcends the ''atman'' ([[Self]]) in every being.{{sfn|Easwaran|2007|pp=229–234}} The chapter uses the metaphor of the Ashvattha (banyan) tree to illustrate the material world's entanglements, emphasizes detachment as the means to liberation, highlights the importance of true knowledge, and explains that those who realize this knowledge transcend the need for Vedic rituals. It follows the image of an upside-down tree with its roots in the sky, extending to infinity. It is necessary to cut down its shoots (sense objects), branches and solid root with the axe of equanimity and detachment and thereby reach the original person (''adyam purusham'').{{Sfn|Sutton|2017|pp=220-221}} Later, Krishna says that he is known as [[Purushottama]] in both common speech and the Veda, sustaining and governing the entire threefold world and that he is greater than the kshara (perishable), which includes all living beings, and the [[akshara]] (imperishable), which is beyond kshara. Whoever truly recognizes this has reached the ultimate goal.{{Sfn|Sutton|2017|pp=225}} According to Franklin Edgerton, the verses in this chapter, in association with select verses in other chapters, make the metaphysics of the Gita to be [[Dvaita|dualistic]]. However, its overall thesis, according to Edgerton, is more complex because other verses teach the Upanishadic doctrines and "through its God, the Gita seems after all to arrive at an ultimate monism; the essential part, the fundamental element, in everything, is after all One — is God."<ref name="Franklin Edgerton 1952 44–45 with footnotes, context: pp. 30–54 Part 2">{{cite book|author=Franklin Edgerton| title=The Bhagavad Gita, Part 2| publisher= Harvard University Press|year=1952|pages=44–45 with footnotes, context: pp. 30–54 (Part 2)}}</ref>

=== Chapter 16: Daivasura Sampad Vibhaga Yoga (24 verses) ===
Translators title the chapter as ''Daivasura–Sampad–Vibhaga yoga'', ''The Separateness of the Divine and Undivine'', ''Two Paths'', or ''The Yoga of the Division between the Divine and the Demonic''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} According to Easwaran, this is an unusual chapter where Krishna describes two types of human nature: divine (''daivi sampad''), leading to happiness, and demonic (''asuri sampad''), leading to suffering. He states that truthfulness, self-restraint, sincerity, love for others, desire to serve others, being detached, avoiding anger, avoiding harm to all living creatures, fairness, compassion and patience are marks of the divine nature. The opposite of these are demonic, such as cruelty, conceit, hypocrisy and being inhumane, states Krishna.{{sfn|Easwaran|2007|pp=235–242}}<ref>{{cite book|author=Franklin Edgerton| title=The Bhagavad Gita, Part 2| publisher= Harvard University Press|year=1952|pages=82–83 (Part 2), 149–153 (Part 1)}}</ref>{{sfn|Fowler|2012|pages=253–257}} Some of the verses in Chapter 16 may be polemics directed against competing Indian religions, according to Basham.<ref name=basham1991p95>{{cite book|author=Arthur Llewellyn Basham|title=The Origins and Development of Classical Hinduism| url=https://books.google.com/books?id=2aqgTYlhLikC |year =1991| publisher=Oxford University Press|isbn=978-0-19-507349-2|pages=95–96}}</ref> The competing tradition may be the materialists ([[Charvaka]]), states Fowler.{{sfn|Fowler|2012|pages=253–257}}

=== Chapter 17: Shraddhatraya Vibhaga Yoga (28 verses) ===
Translators title the chapter as ''Shraddhatraya-Vibhaga yoga'', ''Religion by the Threefold Kinds of Faith'', ''The Power of Faith'', or ''The Yoga of the Threefold Faith''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} Krishna qualifies various aspects of human life, including faith, thoughts, deeds, and eating habits, in relation to the three ''gunas'' (modes): ''sattva'' (goodness), ''rajas'' (passion), and ''tamas'' (ignorance). Krishna explains how these modes influence different aspects of human behaviour and spirituality, and how one can align with the mode of goodness to advance on their spiritual journey. The final verse of the Chapter stresses that genuine faith (''[[Faith in Hinduism|shraddha]]'') is essential for spiritual growth. Actions without faith are meaningless, both in the material and spiritual realms, highlighting the significance of faith in one's spiritual journey.{{sfn|Easwaran|2007|pp=243–250}}

=== Chapter 18: Moksha Sanyasa Yoga (78 verses) ===
Translators title the chapter as ''Moksha–Sanyasa yoga'', ''Religion by Deliverance and Renunciation'', ''Freedom and Renunciation'', or ''The Yoga of Liberation and Renunciation''.<ref name=EBG />{{sfn|Easwaran|2007|pp=5–6}}{{sfn|Maitra|2018|pp=vii–viii}} In the final and longest chapter, the Gita offers a final summary of its teachings in the previous chapters.<ref>{{cite book|author=Franklin Edgerton| title=The Bhagavad Gita, Part 2| publisher= Harvard University Press|year=1952|pages=70–71 (Part 2, Chapter IX)}}</ref> It gives a comprehensive overview of Bhagavad Gita's teachings, highlighting self-realization, duty, and surrender to Krishna to attain liberation and inner peace.{{Sfn|Davis|2014|p=32}} It begins with the discussion of spiritual pursuits through ''sannyasa'' (renunciation, monastic life) and spiritual pursuits while living in the world as a householder. It teaches "''karma-phala-tyaga''" (renunciation of the fruits of actions), emphasizing the renunciation of attachment to the outcomes of actions and performing duties with selflessness and devotion.{{sfn|Easwaran|2007|pp=251–265}}

== Themes ==

===Dharma===
{{Main|Dharma}}

Dharma is a prominent paradigm of the ''Mahabharata'', and it is referenced in the Gita as well. The term ''dharma'' has several meanings.{{sfn|Fowler|2012|p=2}} Fundamentally, it refers to that which is right or just.{{sfn|Fowler|2012|p=2}} Contextually, it also means the essence of "duty, law, class, social norms, ritual and cosmos itself" in the text, in the sense "the way things should be in all these different dimensions".{{sfn|Fowler|2012|p=2}} According to Zaehner, the term ''dharma'' means "duty" in the Gita{{'}}s context; in verse 2.7, it refers to the "right [and wrong]", and in 14.27 to the "eternal law of righteousness".{{sfn|Zaehner|1969|pp=123, 382}}

Few verses in the Bhagavad Gita deal with dharma, according to the Indologist Paul Hacker, but the theme of dharma is broadly important.{{sfn|Hacker|Halbfass|1995|p=260}} In Chapter 1, responding to [[Arjuna]]'s despondency, [[Krishna]] asks him to follow his ''sva-dharma'',{{sfn|Hacker|1958|pp=1–15}} "the dharma that belongs to a particular man (Arjuna) as a member of a particular ''[[Varna (Hinduism)|varna]]'', (i.e., the ''kshatriya'' – the warrior varna)".{{sfn|Hacker|1958|p=261}} According to Paul Hacker, the term ''dharma'' has additional meanings in the context of Arjuna. It is more broadly, the "duty" and a "metaphysically congealed act" for Arjuna.{{sfn|Hacker|Halbfass|1995|p=261}} According to the Indologist Jacqueline Hirst, the ''dharma'' theme is "of significance only at the beginning and end of the Gita" and this may have been a way to perhaps link the Gita to the context of the ''Mahabharata''.<ref name="Hirst1997p48">{{cite book|author=Jacqueline Hirst|editor=Julius Lipner|title=The Fruits of Our Desiring: An Enquiry Into the Ethics of the Bhagavadgītā for Our Times |url= https://books.google.com/books?id=tk9YBPOl36UC&pg=PA48|year=1997|publisher=Bayeux|isbn=978-1-896209-30-2|page=48}}</ref>

According to Malinar, "Arjuna's crisis and some of the arguments put forward to call him to action are connected to the debates on war and peace in the ''[[Udyoga Parva]]''."{{sfn|Malinar|2007|p=36}} The ''Udyoga Parva'' presents many views about the nature of a warrior, his duty and what calls for heroic action. While [[Duryodhana]] presents it as a matter of status, social norms, and fate, [[Vidura]] states that the heroic warrior never submits, knows no fear and has the duty to protect people.{{sfn|Malinar|2007|pp=36–41}} The ''[[Bhishma Parva]]'' sets the stage for two ideologies in conflict and two massive armies gathered for what each considers as a righteous and necessary war. In this context, the Gita advises Arjuna to do his holy duty (''sva-dharma'') as a warrior: fight and kill.{{sfn|Miller|2004|p=3}}{{sfn|Michaels|2004|p=59}}{{sfn|Malinar|2007|pp=36–39}}

According to the Indologist Barbara Miller, the text frames heroism not in terms of physical abilities, but instead in terms of effort and inner commitment to fulfil a warrior's ''dharma'' on the battlefield.{{sfn| Miller|1986|pp=1–8}} War is depicted as a horror, the impending slaughter a cause for self-doubt, yet at stake is the spiritual struggle against evil.{{sfn| Miller|1986|pp=1–8}} The Gita's message emphasizes that personal moral ambivalence must be addressed, the warrior needs to rise above "personal and social values" and understand what is at stake and "why he must fight". The text explores the "paradoxical interconnectedness of disciplined action and freedom".{{sfn| Miller|1986|pp=1–8}}

The first reference to ''dharma'' in the Bhagavad Gita occurs in its first verse, where [[Dhritarashtra]] refers to the Kurukshetra, the location of the battlefield, as the ''Field of Dharma'', "The Field of Righteousness or Truth".{{sfn|Fowler|2012|p=2}} According to Fowler, dharma in this verse may refer to the ''[[sanatana dharma]]'', "what Hindus understand as their religion, for it is a term that encompasses wide aspects of religious and traditional thought and is more readily used for religion".{{sfn|Fowler|2012|p=2}} Therefore, the "field of dharma" implies the field of righteousness, where the truth will eventually triumph, states Fowler.{{sfn|Fowler|2012|p=2}} According to Jacqueline Hirst, the "field of dharma" phrase in the Gita epitomizes that the struggle concerns dharma itself. This dharma has "resonances at many different levels".<ref>{{cite book|author=Jacqueline Hirst|editor=Julius Lipner|title=The Fruits of Our Desiring: An Enquiry Into the Ethics of the Bhagavadgītā for Our Times |url= https://books.google.com/books?id=tk9YBPOl36UC&pg=PA48|year=1997|publisher=Bayeux|isbn=978-1-896209-30-2|pages=50–58}}</ref>

=== Asceticism, renunciation and ritualism ===
The Gita rejects ascetic life, renunciation as well as Brahminical Vedic ritualism where outward actions or non-actions are considered a means of personal reward in life, the afterlife or as a means of liberation. Instead, it recommends the pursuit of an active life where the individual adopts "inner renunciation", and acts to fulfil what he determines to be his ''dharma'', without craving for or being concerned about personal rewards, viewing this as an "inner sacrifice to the personal God for a higher good".<ref name="Johnson2004xi">{{cite book|author=W.J. Johnson|title=The Bhagavad Gita|url=https://books.google.com/books?id=cPSoXHhh-Q0C|year=2004|publisher=Oxford University Press|isbn=978-0-19-283581-9|pages=xi–xv}}</ref><ref>{{cite book|author1=Galvin Flood|author2=Charles Martin|title=The Bhagavad Gita: A New Translation|url= https://books.google.com/books?id=PDYEAwAAQBAJ |year=2013 |publisher=W.W. Norton & Company| isbn=978-0-393-34513-1| pages=xxv–xxvii}}</ref>

According to [[Edwin Bryant (Indologist)|Edwin Bryant]], the Indologist with publications on Krishna-related Hindu traditions, the Gita rejects "actionless behaviour" found in some Indic monastic traditions. It also "relegates the sacrificial system of the early Vedic literature to a path that goes nowhere because it is based on desires", states Bryant.<ref>{{cite book|author=Edwin Francis Bryant |title=Krishna: A Sourcebook |url=https://books.google.com/books?id=0z02cZe8PU8C |year=2007|publisher=Oxford University Press |isbn=978-0-19-803400-1|pages=78 }}</ref>

=== Moksha – liberation ===
{{Main|Moksha}}

The Bhagavad Gita accommodates dualistic and theistic aspects of ''moksha''. The Gita, while including impersonal ''Nirguna Brahman'' as the goal,{{efn|Liberation or ''[[moksha]]'' in [[Vedanta]] philosophy is not something that can be acquired. ''[[Ātman (Hinduism)|Ātman]]'' (Self) and Self-knowledge, along with the loss of egotistic ignorance, the goal of ''moksha'', is always present as the essence of the self, and must be realized by each person by one's own effort. While the [[Upanishads]] largely uphold such a monistic viewpoint of liberation.}} mainly revolves around the relationship between the Self and a personal God or ''[[Saguna Brahman]]''. A synthesis of knowledge, devotion, and desireless action is offered by Krishna as a spectrum of choices to Arjuna; the same combination is suggested to the reader as a way to moksha.<ref>{{harvnb|Fowler|2012|pages=xlv–xlviii}}</ref> Christopher Chapple---a scholar focusing on Indian religions---in [[Winthrop Sargeant|Winthrop Sargeant's]] translation of the Gita, states that "In the model presented by the Bhagavad Gita, every aspect of life is a way of salvation."{{sfn|Sargeant|2009|pages=xxii–xxiii}}

=== Spiritual discipline===
{{Main|Sadhana}}

The Gita treats three forms of spiritual discipline - jnana, bhakti and karma – to attain the divine. However, states Fowler, it "does not raise any of these to a status that excludes the others".{{sfn|Fowler|2012|pp= xl}} The theme that unites these paths in the Gita is "inner renunciation" where one is unattached to personal rewards during one's spiritual journey.{{sfn|Fowler|2012|pp= xl}}

==== Karma yoga – selfless action ====
{{Main|Karma yoga}}

The Gita teaches the path of selfless action in Chapter 3 and others. It upholds the necessity of action.{{sfn|Fowler|2012|pages=xliii–iv}} However, this action should "not simply follow spiritual injunctions", without any attachment to personal rewards or because of craving for fruits. The Gita teaches, according to Fowler, that the action should be undertaken after proper knowledge has been applied to gain a full perspective on "what the action should be".{{sfn|Fowler|2012|pages=xliii–xliv}}<ref>{{cite book|author=Stephen Phillips|title=Yoga, Karma, and Rebirth: A Brief History and Philosophy|url =https://books.google.com/books?id=uLqrAgAAQBAJ |year =2009| publisher= Columbia University Press|isbn= 978-0-231-14485-8|pages=99–100}}</ref>

The concept of such detached action is also called ''[[Nishkama Karma]]'', a term not used in the Gita but equivalent to other terms such as ''karma-phala-tyaga''.{{sfn|Fowler|2012|pages=xliii–xliv}} This is where one determines what the right action ought to be and then acts while being detached to personal outcomes, to fruits, to success or failure. A karma yogi finds such work inherently fulfilling and satisfying.<ref name="Bhawuk2011p147">{{cite book|author=Dharm Bhawuk|title=Spirituality and Indian Psychology: Lessons from the Bhagavad-Gita |url=https://books.google.com/books?id=VO7jV2OZDF4C |year=2011|publisher=Springer Science |isbn=978-1-4419-8110-3|pages=147–148 with footnotes}}</ref> To a ''karma yogi'', right work done well is a form of prayer,<ref>{{cite journal |last1=McDermott |first1=Robert A. |title=Indian Spirituality in the West: A Bibliographical Mapping |journal=Philosophy East and West |date=1975 |volume=25 |issue=2 |pages=213–239 |doi=10.2307/1397942 |jstor=1397942 }}</ref> and ''karma yoga'' is the path of selfless action.<ref name="Coward2012p142">{{cite book|author=Harold G. Coward|title=Perfectibility of Human Nature in Eastern and Western Thought, The|url=https://books.google.com/books?id=UVsXcS3xPFsC&pg=PA142 |year=2012|publisher=State University of New York Press|isbn=978-0-7914-7885-1|pages=142–145}}</ref>

According to Mahatma Gandhi, the object of the Gita is to show the way to attain self-realization, and this "can be achieved by selfless action, by desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him, body and Self." Gandhi called the Gita "The Gospel of Selfless Action".<ref name="gandhi">{{harvnb|Gandhi|2009|pages=xv–xxiv}}</ref> According to Jonardon Ganeri, the premise of "disinterested action" is one of the important ethical concepts in the Gita.<ref>{{cite book|author=Jonardon Ganeri|title=The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology|url=https://books.google.com/books?id=5dITDAAAQBAJ |year=2007| publisher=Oxford University Press|isbn=978-0-19-920241-6|pages=67–69}}</ref>

==== Bhakti yoga – devotion====
{{Main|Bhakti yoga}}


{{Listen
| filename = वेदाविनाशिनं नित्यं.wav
| title = How does a Gita recitation sound?
| description = Verse 2.21 from the Bhagavad Gita (15 secs)
| pos = right
| title2 =On motives
| filename2 =कर्मण्येवाधिकारस्ते.wav
| description2 =Verse 2.47, "act without craving for fruits" (16 secs)
| title3 =On meditation
| filename3 =दुःखेष्वनुद्विग्नमनाः.wav
| description3 =Verse 2.56, "Who is a sage" (14 secs)
}}


While the Upanishads focus more on knowledge and the identity of the self with Brahman, the Bhagavad Gita shifts the emphasis towards devotion and the worship of a personal deity, specifically Krishna.{{sfn|Sutton|2017|p=113}} In the Bhagavad Gita, bhakti is characterized as the "loving devotion, a longing, surrender, trust and adoration" of the divine Krishna as the ''ishta-devata''.{{sfn|Fowler|2012|pages=xlii–xliii}} While bhakti is mentioned in many chapters, the idea gathers momentum after verse 6.30, and chapter 12 is where is fully developed. According to Fowler, the bhakti in the Gita does not imply renunciation of "action", but the bhakti effort is assisted with "right knowledge" and dedication to one's ''dharma''.{{sfn|Fowler|2012|pages=xlii–xliii}} Theologian [[Catherine Cornille]] writes, "The text [of the Gita] offers a survey of the different possible disciplines for attaining liberation through knowledge (''Jnana''), action (karma), and loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation."<ref>{{harvnb|Cornille|2006|page=2}}</ref>

According to M. R. Sampatkumaran, a Bhagavad Gita scholar, Gita's message is that mere knowledge of the scriptures cannot lead to final release, but "devotion, meditation, and worship are essential."<ref>{{harvnb|Sampatkumaran|1985|page=xxiii}}</ref> The Gita likely spawned a "powerful devotional" movement, states Fowler, because the text and this path were simpler and available to everyone.{{sfn|Fowler|2012|pages=xxii–xxiv, xlii–xliii}}

==== Jnana yoga – discernment of the true self====
{{Main|Jnana yoga}}

Jnana yoga is the path of knowledge, wisdom, and direct realization of the Brahman.{{sfn|Fowler|2012|pages=xl–xlii, 89–93}}<ref>{{cite book|author=P.T. Raju|title=Structural Depths of Indian Thought |url=https://archive.org/details/structuraldepths0000raju |url-access=registration|year=1985|publisher=State University of New York Press|isbn=978-0-88706-139-4|pages=[https://archive.org/details/structuraldepths0000raju/page/7 7]–8}}</ref> In the Bhagavad Gita, it is also referred to as ''buddhi yoga'' and its goal is the discernment of the true self.{{sfn|M.V. Nadkarni|2016|p=266}} The text states that this is the path that intellectuals tend to prefer.<ref>{{cite book|author=Eknath Easwaran|title=Essence of the Bhagavad Gita: A Contemporary Guide to Yoga, Meditation, and Indian Philosophy|url=https://books.google.com/books?id=xcvJAAAAQBAJ |year=2011 |publisher=Nilgiri Press|isbn=978-1-58638-068-7|pages=118, 281}}</ref> The chapter 4 of the Bhagavad Gita is dedicated to the general exposition of ''jnana yoga''.{{sfn|Fowler|2012|pages=72–90}}{{sfn|Sargeant|2009|pp=201–242}} The Gita praises the path, calling the jnana yogi to be exceedingly dear to Krishna, but adds that the path is steep and difficult.{{sfn|Fowler|2012|pages=xli–xlii}}

==== Raja yoga – meditation====
Some scholars treat the "yoga of meditation," yoga proper, to be a distinct fourth path taught in the Gita, referring to it as [[Raja yoga]].{{sfn|Smith|2009|p=xii}}{{sfn|Robinson|2006|pages=92–93, 133–134}}{{sfn|Minor|1986|pages=131, 194–196}} Others consider it a progressive stage or a combination of Karma yoga and Bhakti yoga.{{sfn|Minor|1986|page=123 }}{{efn|Sivananda's commentary regards the eighteen chapters of the Bhagavad Gita as having a progressive order, by which Krishna leads "Arjuna up the ladder of Yoga from one rung to another" {{harv|Sivananda|1995|page=xvii}}. The influential commentator [[Madhusudana Sarasvati]] divided the Gita{{'}}s eighteen chapters into three sections with six chapters each. [[Swami Gambhirananda]] characterises Madhusudana Sarasvati's system as a successive approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Jnana yoga {{harv|Gambhirananda|1997|pages=xx, 16}}: * Chapters 1–6: Karma yoga, the means to the final goal * Chapters 7–12: Bhakti yoga or devotion * Chapters 13–18: Jnana yoga or knowledge, the goal itself}} Some, such as Adi Shankara, have considered its discussion in the 13th chapter of the Gita and elsewhere to be an integral part of Jnana yoga.<ref>{{cite book|author=Trevor Leggett|title=Realization of the Supreme Self: The Bhagavad Gītā Yoga's |url=https://books.google.com/books?id=ZkhwsvL4InsC |year=1995|publisher=Routledge|isbn=978-0-7103-0433-9|pages=48, 204–205, 222–231}}</ref><ref name="Phillips2009p179">{{cite book|author=Stephen H. Phillips|title=Yoga, Karma, and Rebirth: A Brief History and Philosophy |url=https://books.google.com/books?id=cRg2AAAAQBAJ |year=2009|publisher=Columbia University Press |isbn=978-0-231-51947-2|pages=178–179}}</ref>

===Metaphysics===
To build its metaphysical framework, the text relies on the theories found in the Samkhya and Vedanta schools of Hinduism.{{sfn|Zaehner|1969|pp=13–15, 254}}

==== Prakriti and maya ====
The Gita considers the world to be transient, all bodies and matter as impermanent. Everything that constitutes ''[[prakriti]]'' (nature, matter) is process-driven and has a finite existence. It is born, grows, matures, decays, and dies. It considers this transient reality as [[Maya (illusion)|Maya]]. Like the Upanishads, the Gita focuses on what it considers [[Satya|real]] in this world of change, impermanence, and finitude.{{sfn|Fowler|2012|pp= xxxix–xl}}{{sfn|Zaehner|1969|pp=13–15, 254}}

==== Atman ====
The Gita, states Fowler, "thoroughly accepts" ''[[Atman (Hinduism)|atman]]'' as a foundational concept.{{sfn|Fowler|2012|p=xxxvi}} In the Upanishads, this is the Brahmanical idea that all beings have a "permanent real self", the true essence, the Self it refers to as ''Atman'' (Self).<ref>{{cite book|author=Juan Mascaró|title=The Bhagavad Gita|url=https://archive.org/details/bhagavadgita00masc|url-access=registration|year=1962|publisher=Penguin|isbn=978-0-14-044121-5|pages=xiv–xviii}}</ref><ref>{{cite book|author=Paul Deussen|title=Sixty Upaniṣads of the Veda|url=https://books.google.com/books?id=8mSpQo9q-tIC|year=1980|publisher=Motilal Banarsidass|isbn=978-81-208-1468-4|pages=409–410}}</ref><ref>'''[a]''' [https://web.archive.org/web/20141230210157/http://www.oxforddictionaries.com/us/definition/american_english/atman Atman], Oxford Dictionaries, Oxford University Press (2012), '''Quote''': "1. real self of the individual; 2. a person's Self"; '''[b]''' John Bowker (2000), The Concise Oxford Dictionary of World Religions, Oxford University Press, {{ISBN|978-0-19-280094-7}}, See entry for Atman; '''[c]''' WJ Johnson (2009), [[:d:Q55879169|A Dictionary of Hinduism]], Oxford University Press, {{ISBN|978-0-19-861025-0}}, See entry for Atman (self). {{ODNBsub}}</ref>{{refn|group=note|This contrasts with a few competing schools of Indian religions which denied the concept of Self.<ref>John C. Plott et al. (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-81-208-0158-5}}, p. 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref><ref>'''[a]''' [https://www.britannica.com/topic/anatta Anatta] {{Webarchive|url=https://web.archive.org/web/20210122042635/https://www.britannica.com/topic/anatta |date=22 January 2021 }}, Encyclopædia Britannica (2013), '''Quote:''' "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying Self. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; '''[b]''' Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, {{ISBN|978-0-7914-2217-5}}, p. 64; '''Quote:''' "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; '''[c]''' Edward Roer (Translator), {{Google books|3uwDAAAAMAAJ|Shankara's Introduction|page=2}} to ''Brihad Aranyaka Upanishad'', pp. 2–4; '''[d]''' KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, {{ISBN|978-81-208-0619-1}}, pp. 246–249, from note 385 onwards; '''[e]''' Bruno Nagel (2000), Roy Perrett (editor), Philosophy of Religion: Indian Philosophy, Routledge, {{ISBN|978-0-8153-3611-2}}, p. 33, '''Quote:''' "The dispute with Buddhists, who do not accept an imperishable Self, gives the Atman schools [Vedanta, Kashmir Shaivism] a chance to articulate the intellectual aspects of their way to meditative liberation".</ref>}} In the Upanishads that preceded the Gita, such as the ''[[Brihadaranyaka Upanishad]]'', the salvational goal is to know and realize this Self, a knowledge that is devoid of the delusions of the instinctive "I, mine" egoism typically connected with the body and material life processes that are impermanent and transient. The Gita accepts ''atman'' as the pure, unchanging, ultimate real essence.{{sfn|Fowler|2012|pp=xxxv, xxxvii–xix}}

==== Krishna and Brahman====
{{multiple image
| perrow = 2
| total_width = 260
| image1 = Vishnuvishvarupa.jpg
| image2 = Bazaar art print of Bhavadgita, c. mid-1900's.jpg
| image3 = Vishvarupa Vishnu LACMA M.83.248.1.jpg
| image4 = Le temple de Changu Narayan (Bhaktapur) (8567805757).jpg
| footer = Chapter 11 of the Gita refers to Krishna as ''[[Vishvarupa]]'' (above). This is an idea found in the ''Rigveda''.<ref>{{cite book|author=T.S. Maxwell|title=Viśvarūpa|url=https://books.google.com/books?id=6AbWAAAAMAAJ|year=1988|publisher=Oxford University Press|pages=131–135|isbn=978-0-19-562117-4}}</ref> The ''Vishvarupa'' omniform has been interpreted as symbolism for Absolute Reality, God or Self that is in all creatures, everywhere, eternally.<ref>{{cite book|author1=Kapila Vatsyayan|author2=Bettina Bäumer|author3=Ramesh Chandra Sharma|title=Kalātattvakośa |url=https://books.google.com/books?id=dhRKCh70ouMC |year=1988 |publisher=Motilal Banarsidass |isbn=978-81-208-1917-7|pages=79–81, 88}}</ref><ref>{{cite book|author=R.D. Ranade|title=Mysticism in Maharashtra: Indian Mysticism|url=https://books.google.com/books?id=73vbTVsPga0C |year=1982|publisher=Motilal Banarsidass|isbn=978-81-208-0576-7|pages=67–68}}</ref>
}}

The Gita teaches both the personalized God, in the form of Krishna, and the abstract nirguna Brahman.{{sfn|Fowler|2012|pp=xxxiii–xxiv}}{{sfn|Zaehner|1969|pp=30–32, 36–41}} The text blurs any distinction between a personalized God and impersonal absolute reality by amalgamating the two and using the concepts interchangeably in later chapters,{{sfn|Fowler|2012|pp=xxxiii–xxv}} though it projects the ''nirguna'' Brahman as higher than ''saguna'' or personalized Brahman, where the ''nirguna'' Brahman "exists when everything else does not".{{sfn|Fowler|2012|pp=xxxiii–xxv}}<ref name="Bryant2007p312">{{cite book|author=Edwin F. Bryant| title=Krishna: A Sourcebook |url=https://books.google.com/books?id=2n4VDAAAQBAJ |year=2007| publisher=Oxford University Press | isbn= 978-0-19-972431-4|pages =312–315}}</ref> This theme has led scholars to call the Gita panentheistic,{{sfn|Fowler|2012|pp=xxxiii–xxiv}} theistic as well as monistic.{{sfn|Edgerton|1952|pp=44–45 with footnote 1}}{{sfn|Raju|1992|p=211}}{{sfn|Deutsch|Dalvi|2004|pp=61–62}}

The Gita adopts the Upanishadic concept of Absolute Reality ([[Brahman]]), a shift from the earlier ritual-driven Vedic religion to one abstracting and internalizing spiritual experiences.{{sfn|Fowler|2012|pp=xxxiii–xxiv}}{{sfn|Zaehner|1969|pp=30–32, 36–41}} According to Jeaneane Fowler, the Gita builds on the Upanishadic Brahman theme, conceptualized to be that which is everywhere, unaffected, constant Absolute, indescribable and ''nirguna'' (abstract, without features). This Absolute in the Gita is neither a He nor a She, but a "neuter principle", an "It or That".{{sfn|Fowler|2012|pp=xxxiii–xxiv}}{{sfn|Zaehner|1969|pp=30–32, 36–41}}

==== Relation between Atman and Krishna ====
The Upanishads developed the equation "Atman <nowiki>=</nowiki> Brahman", states Fowler and this belief is central to the Gita.{{sfn|Fowler|2012|pp= xxxix–xl}} This equation is, however, interpreted in several ways by different sub-schools of Vedanta. In the Gita, the Self of each human being is considered to be identical to every other human being and all beings, but it "does not support an identity with the Brahman", according to Fowler.{{sfn|Fowler|2012|pp= xxxix–xl}} According to Raju, the Gita supports this identity and spiritual monism, but as a form of synthesis with a personal God.{{sfn|Raju|1992|p=211}} According to Edgerton, the authors of the Gita rely on their concept of a personalized God (Krishna) to ultimately arrive at an ultimate monism, where the devotee realizes that Krishna is the essential part, the real fundamental element within everyone and everything. Krishna is simultaneously one and all.<ref name="Franklin Edgerton 1952 44–45 with footnotes, context: pp. 30–54 Part 2"/> According to [[Huston Smith]], the Gita is teaching that "when one sees the entire universe as pervaded by the single Universal Spirit [Krishna], one contemplates, marvels, and falls in love with its amazing glory. [...] Having experienced that Truth oneself, all doubts are dispelled. This is how the flower of devotion evolves into the fruit of knowledge."{{sfn|Smith|2009|p=xvii}}

==Commentaries==

=== Classical Bhashya (commentaries) ===
Ramanuja(Rāmānuja) was a Hindu theologian and philosopher in the Sri Vaishnavism tradition. He lived in the 11th and early 12th centuries. Like other Vedanta scholars, Ramanuja wrote a commentary on the Gita called the Gita Bhashya. Its composite nature also leads to varying interpretations of the text and scholars have written ''[[bhashya]]'' (commentaries) on it.<ref name=sadhale>SGS Sadhale ( 1935), [https://archive.org/details/Gita-SgsSadhaleWith11MajorAnd3MinorCommentaries/page/n7 The Bhagavad Gita with Eleven Commentaries], Volume 1 & 2, pages 1–7</ref>{{sfn|Neufeldt|1986|pp=31–33}}

Many "classical and modern Hindu" intellectuals have written commentaries on the Gita.{{sfn|Cornille|2006|p=3}} According to [[Mysore Hiriyanna]], the Gita is "one of the hardest books to interpret, which accounts for the numerous commentaries on it—each differing from the rest in one essential point or the other".<ref>{{harvnb|Singh|2006|pages=54–55}}</ref>

The Gita has attracted much scholarly interest in Indian history and some 227 commentaries have survived in the Sanskrit language alone.{{sfn|Davis|2014|pages=55–56}} It has also attracted commentaries in regional vernacular languages for centuries, such as the one by Sant Dnyaneshwar in Marathi (13th century).<ref name=Dnyandevfull/>

The Bhagavad Gita is referenced in the ''[[Brahma Sutras]]'' and numerous scholars wrote commentaries on it, including [[Adi Shankara|Shankara]], [[Bhāskara (philosopher)|Bhaskara]], [[Abhinavagupta]], [[Ramanuja]], and [[Madhvacharya]].{{sfn|Deutsch|Dalvi|2004|p=60}}{{sfn|Flood|1996|page=124}} Many of these commentators state that the Gita is "meant to be a ''moksa-shastra'' (''moksasatra''), and not a ''dharmasastra'', an ''arthasastra'' or a ''kamasastra''".<ref>{{cite book|author=Abhinavagupta (Rājānaka.)|translator=[[Arvind Sharma]]|title= Gītārthasaṅgraha|url= https://books.google.com/books?id=U9oUAAAAIAAJ |year=1983|publisher=Brill Academic|isbn=90-04-06736-1| pages=30–31 with footnotes}}</ref>

=== Adi Shankaracharya (c. 800 CE) ===
[[Adi Shankara]]'s (Ādi Śaṅkara)commentary is the oldest surviving and most influential, establishing the Bhagavad Gita as one of the three foundational sources of scriptural authority (Prasthana Trayi) required for any new school of Vedanta.<ref>{{cite web |title=Works of Sri Adi Shankaracharya |url=https://www.sringeri.net/history/sri-adi-shankaracharya/works-of-sri-adi-shankaracharya |access-date=8 March 2026 |website=Sri Sringeri Sharada Peetham |quote=The heart of Sri Shankaracharya's contribution lies in His elucidation of Advaita (non-dualism) as the central truth of the three foundational texts of Indian philosophy—the Upanishads, the Brahmasutras, and the Bhagavad Gita—collectively known as the Prasthanatraya. His commentaries on these texts exemplify both clarity and depth...}}</ref><ref name="Zaehner, p. 3">{{harvnb|Zaehner|1969|page=3}}</ref><ref name="Flood 1996 page=124">{{harvnb|Flood|1996|page=124}}</ref> In his interpretation, Shankara describes two aspects of Brahman: the higher unqualified Absolute (para or nirguna Brahman) and the lower qualified Brahman (apara or saguna Brahman) identified as Ishvara, the Lord.<ref>{{cite book |last=Nelson |first=Lance E. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |page=311 |chapter=Krishna in Advaita Vedanta: The Supreme Brahman in Human Form}}</ref> Advaita Vedanta affirms on the [[Nondualism|non-dualism]] of Atman and Brahman.{{sfn|Deutsch|Dalvi|2004|p=97}} Shankara maintains that Krishna's lordship operates within conventional reality (vyavaharika-satta). The distinction between the worshiper and the Lord, he argues, results from superimposition (adhyasa) and dissolves at the level of absolute truth (paramarthika-satta).<ref>{{cite book |last=Nelson |first=Lance E. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=11, 310–311, 313, 316 |chapter=Krishna in Advaita Vedanta: The Supreme Brahman in Human Form}}</ref>He describes Krishna as an avatara of Narayana who took birth with a "partial portion" of himself. Krishna only appears (iva) to possess a material body through the manipulation of his own maya, a process that protects the stability of the world.<ref>{{cite book |last=Nelson |first=Lance E. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=313, 319 |chapter=Krishna in Advaita Vedanta: The Supreme Brahman in Human Form}}</ref> For Shankara, the Gita's purpose is to direct attention toward the eternal Atman-Brahman. He presents bhakti as a practice that purifies the mind (citta-shuddhi) before the individual realizes an absolute identity that no longer requires the concept of a personal God.<ref>{{cite book|author=N.V. Isaeva|title=Shankara and Indian Philosophy |url=https://books.google.com/books?id=J43SDe9ilOsC |year=1993|publisher=State University of New York Press |isbn=978-0-7914-1282-4|pages=211–214}}</ref><ref>{{cite book |last=Nelson |first=Lance E. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=11, 311, 313–314 |chapter=Krishna in Advaita Vedanta: The Supreme Brahman in Human Form}}</ref>

===Abhinavagupta (c. 1000 CE)===
[[Abhinavagupta]] was a theologian and philosopher of the Kashmir Shaivism ([[Shiva]]) tradition.<ref name="Flood 1996 page=124"/> His commentary, the ''Gitartha-Samgraha'', has survived into the modern era. The Gita text he commented on is a slightly different recension than the one of Adi Shankara. He interprets its teachings in the Shaiva Advaita (monism) tradition quite similar to Adi Shankara, but with the difference that he considers both Self and matter to be metaphysically real and eternal. Their respective interpretations of ''jnana yoga'' are also somewhat different, and Abhinavagupta uses Atman, Brahman, Shiva, and Krishna interchangeably. Abhinavagupta's commentary is notable for its citations of more ancient scholars, in a style similar to Adi Shankara. However, the texts he quotes have not survived into the modern era.<ref>{{cite book|author=Abhinavagupta (Rājānaka.)|translator=[[Arvind Sharma]]|title= Gītārthasaṅgraha|url= https://books.google.com/books?id=U9oUAAAAIAAJ |year=1983|publisher=Brill Academic|isbn=90-04-06736-1| pages=30–35, 41–47 with footnotes}}</ref>

===Ramanujacharya (c. 1100 CE)===
[[Ramanuja]] was a Hindu theologian, philosopher, and an exponent of the Sri [[Vaishnavism]] ([[Vishnu]]) tradition in the 11th and early 12th centuries. Like his Vedanta peers, Ramanuja wrote a ''[[bhasya|bhashya]]'' (commentary) on the Gita - [[Gita Bhashya]].<ref>{{cite book |last=Bryant |first=Edwin F. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |pages=12, 329}}</ref><ref>{{harvnb|Sampatkumaran|1985|page=xx}}</ref> His interpretation differed from Adi Shankara's. Shankara read the Gita as a text on nondualism, where the Self and Brahman are identical. Ramanuja instead interpreted it as qualified monism, known as [[Vishishtadvaita]].<ref>{{cite book |last=Bryant |first=Edwin F. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |pages=11–12, 310–311}}</ref><ref>{{cite book|author=William M. Indich|title=Consciousness in Advaita Vedanta|url= https://books.google.com/books?id=7ykZjWOiBMoC|year=1995|publisher=Motilal Banarsidass|isbn=978-81-208-1251-2|pages=1–2, 97–102}}</ref><ref>{{cite book|author=C.J. Bartley |title=The Theology of Rāmānuja: Realism and Religion|url= https://books.google.com/books?id=9SpTAQAAQBAJ| year=2013| publisher=Routledge|isbn=978-1-136-85306-7|pages=2–3, 87–91}}</ref>

He identified the supreme Brahman as the personal deity Narayana, or Vishnu. He stated that Brahman is the highest unitary reality. It contains individual conscious souls and unconscious matter as real parts of itself, rather than these being false appearances.<ref>{{cite book |last=Clooney |first=Francis X. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=12, 329 |chapter=Ramanuja and the Meaning of Krishna’s Descent and Embodiment on This Earth}}</ref>Through his commentaries, Ramanuja presented arguments for the devotional tradition. He connected it to mainstream philosophical discourse.<ref>{{cite book |last=Bryant |first=Edwin F. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |page=12}}</ref>

In his Gita Bhashya, Ramanuja described Narayana's incarnation as Krishna. He called the Lord a "vast ocean of boundless mercy, affability, affection and generosity" who descends to earth to become a refuge for all. He argued that Krishna's birth is physically real and not an illusion. It differs from human birth because Krishna undertakes it by his own will rather than being compelled by karma, and it remains free from the defects of material nature.<ref>{{cite book |last=Clooney |first=Francis X. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=331–332, 337–340 |chapter=Ramanuja and the Meaning of Krishna’s Descent and Embodiment on This Earth}}</ref> Ramanuja maintained that Krishna's body is "not made of material nature" (aprakrita). This allows him to be visible to all people, regardless of social status, so that they may be attracted to his divine beauty and deeds.<ref>{{cite book |last=Clooney |first=Francis X. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=332, 334, 339–341 |chapter=Ramanuja and the Meaning of Krishna’s Descent and Embodiment on This Earth}}</ref> He viewed this divine descent as spiritual nourishment for devotees seeking liberation, giving them the opportunity to look at and talk with the Lord.<ref>{{cite book |last=Clooney |first=Francis X. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=332–333, 339 |chapter=Ramanuja and the Meaning of Krishna’s Descent and Embodiment on This Earth}}</ref>

===Madhvacharya (c. 1250 CE)===
[[Madhvacharya]] (Madhvācārya) wrote a commentary on the Bhagavad Gita called the Gita Bhashya. In his theology, the individual soul (jiva), Vishnu, and the world are fundamentally different from one another. He identifies Krishna as an incarnation of Vishnu.<ref name="Zaehner, p. 3"/>Madhvacharya's commentary has attracted secondary works by pontiffs of the [[Dvaita Vedanta]] monasteries such as [[Padmanabha Tirtha]], [[Jayatirtha]], and [[Raghavendra Tirtha]].<ref>{{harvnb|Rao|2002|page=86}}</ref> Central to his school's ontology is the distinction between svatantra (independent) reality, which belongs to Vishnu alone, and asvatantra (dependent) reality, which applies to all other entities.<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=358, 361–362 |chapter=Madhva Vedanta and Krishna}}</ref> This framework is supported by his doctrine of taratamya (gradation), which describes a hierarchical relationship among entities and events. Vishnu occupies the highest position in this hierarchy.<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=358–359, 364 |chapter=Madhva Vedanta and Krishna}}</ref> Within this system, Krishna is regarded as one of many avataras or essential parts (svamshas) that are identical to Vishnu. He occupies a position of importance in the devotional life of the tradition.<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=357, 359–360 |chapter=Madhva Vedanta and Krishna}}</ref>Krishna is the central deity in the Madhva tradition based in Udupi, South India.<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=12, 357, 360 |chapter=Madhva Vedanta and Krishna}}</ref> Traditional hagiography, such as the Madhvavijaya, recounts that Madhva discovered the Udupi Shri Krishna image hidden in a lump of gopichandan (clay) used as ship ballast.<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=357, 360 |chapter=Madhva Vedanta and Krishna}}</ref> Madhvacharya's interpretation of the Gita critiques Advaita Vedanta. He challenges Shankara's views on the ontological status of ignorance.<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=12–13, 360–361, 367–368 |chapter=Madhva Vedanta and Krishna}}</ref> He maintains that knowledge of Vishnu is the prerequisite for liberation (moksha), but final release requires the Lord's grace (prasada).<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=358–359 |chapter=Madhva Vedanta and Krishna}}</ref> For those on the path of bhakti-yoga, Madhva teaches that recognizing the supremacy of Hari and the inherent gradations of the universe is essential for spiritual progress.<ref>{{cite book |last=Sarma |first=Deepak |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=358–359 |chapter=Madhva Vedanta and Krishna}}</ref>

=== Vallabhacharya (1479 CE) ===
The [[Shuddhadvaita]] ("pure non-dualism") philosophy, formalized by [[Vallabha|Vallabhacharya]] in his commentary on the Gita titled Tattva Dīpikā, states that the entire universe is a real manifestation of Krishna's nature.<ref>{{cite chapter |last=Barz |first=Richard |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |editor-last=Bryant |editor-first=Edwin F. |pages=479–480 |chapter=Kumbhandas: The Devotee as Salt of the Earth}}</ref> It consists of existence (sat), consciousness (chit), and joy (ananda).<ref>{{cite chapter |last=Barz |first=Richard |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |editor-last=Bryant |editor-first=Edwin F. |pages=479–480 |chapter=Kumbhandas: The Devotee as Salt of the Earth}}</ref> This tradition, known as the [[Pushtimarga Sampradaya|Pushtimarga]] or "Way of Grace," teaches that spiritual progress depends on receiving divine grace (''anugraha'') rather than individual self-effort, which can lead to pride.<ref>{{cite chapter |last=Barz |first=Richard |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |editor-last=Bryant |editor-first=Edwin F. |pages=481 |chapter=Kumbhandas: The Devotee as Salt of the Earth}}</ref> Central to this path is the practice of seva (devotional service) to svarups. These are not viewed as symbols but as living, sentient forms of Krishna that require constant care.<ref>{{cite chapter |last=Arney |first=Paul |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |editor-last=Bryant |editor-first=Edwin F. |pages=506–509 |chapter=The Bade Shikshapatra: A Vallabhite Guide to the Worship of Krishna’s Divine Images}}</ref>

===Keshav Kashmiri (c. 1410 CE)===
[[Keshav Kashmiri|Keshav Kashmiri Bhatt]] (Keśava Kāśmīri Bhaṭṭa), a commentator of [[Dvaitadvaita Vedanta]] school, wrote a commentary on the Bhagavad Gita named {{IAST|Tattva-prakāśikā}}. The text states that ''Dasasloki''—possibly authored by Nimbarka—teaches the essence of the Gita; the ''Gita tattva prakashika'' interprets the Gita also in a hybrid monist-dualist manner.<ref name="Nadkarni2016p37"/><ref name="archive.org">SGS Sadhale ( 1936), [https://archive.org/details/SrimadBhagavadGita-11SanskritCommentaries-GsSadhaleVol2Of3/page/n0 The Bhagavad Gita with Eleven Commentaries], Volume 2 of 3</ref>

===Chaitanya Mahaprabhu ===
[[Chaitanya Mahaprabhu]] (1486–1533) was a Vaishnava saint from Navadvipa, Bengal. He founded the Gaudiya Vaishnava tradition and led a bhakti movement in northern India.<ref>{{cite book |last=Delmonico |first=Neal |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=549–550 |chapter=Chaitanya Vaishnavism and the Holy Names}}</ref> Chaitanya wrote eight verses of instruction, the Shikshashtaka. He entrusted the systematic formulation of his theology to the Six Gosvamis of Vrindavan: Rupa Gosvami, Sanatana Gosvami, Jiva Gosvami, Gopala Bhatta Gosvami, Raghunatha Bhatta Gosvami, and Raghunatha Dasa Gosvami.<ref>{{cite book |last=Dasa |first=Satyanarayana |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=13, 374–375 |chapter=The Six Sandarbhas of Jiva Gosvami}}</ref> The Gosvamis integrated Chaitanya's teachings with Vedantic categories. They used the Bhagavad Gita and the Bhagavata Purana as the primary scriptural sources for the school.<ref>{{cite book |last=Bryant |first=Edwin F. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |pages=12–13, 93–94, 374–377}}</ref> The tradition's philosophy is achintya-bhedabheda. It describes the relationship between the Supreme Lord and his energies as "inconceivable difference in non-difference."<ref>{{cite book |last=Dasa |first=Satyanarayana |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=378, 380, 407 |chapter=The Six Sandarbhas of Jiva Gosvami}}</ref>

Gaudiya theology identifies Krishna as Svayam Bhagavan, the original form of the absolute Truth. In this view, Vishnu and other deities emanate from Krishna. Earlier commentators had described Krishna as an incarnation of Vishnu.<ref>{{cite book |last=Bryant |first=Edwin F. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |pages=12–13, 113, 381, 551}}</ref> The tradition emphasizes the holy names of Krishna through sankirtana, or congregational chanting. This practice is described as a sonic avatara and the primary religious method for the current age, Kali Yuga.<ref>{{cite book |last=Delmonico |first=Neal |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=14–15, 549–551 |chapter=Chaitanya Vaishnavism and the Holy Names}}</ref> The theology applies classical aesthetic theory (rasa) to devotion. The goal of human existence, in this view, is not liberation (moksha) but selfless love (prema) for Krishna.<ref>{{cite book |last=Haberman |first=David L. |title=Krishna: A Sourcebook |publisher=Oxford University Press |year=2007 |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |pages=374–375, 381–382, 409–417 |chapter=A Selection from the Bhaktirasamritasindhu of Rupa Gosvamin: The Foundational Emotions (Sthayi-bhavas)}}</ref>

===Others===
Other classical commentators include:
* [[Bhāskara (philosopher)|Bhāskara]] ({{circa|900 CE}}) disagreed with Adi Shankara, wrote his commentary on both Bhagavad Gita and ''Brahma Sutras'' in the {{IAST|Bhedābheda}} tradition.<ref name="Nadkarni2016p37">{{harvnb|M.V. Nadkarni|2016|pp=37–38}}</ref> According to Bhaskara, the Gita is essentially Advaita, but not quite exactly, suggesting that "the ''Atman'' (Self) of all beings are like waves in the ocean that is Brahman". Bhaskara also disagreed with Shankara's formulation of the ''Maya'' doctrine, stating that prakriti, atman and Brahman are all metaphysically real.<ref name="Nadkarni2016p37"/>
* [[Yamunacharya]], Ramanuja's teacher, summarised the teachings of the Gita in his ''Gitartha sangraham''.
* [[Nimbarkacharya]] (620 CE) Bhagavadgītā-Vākyārtha, A lost commentary on Bhagavad gītā.{{sfn|Agrawal|2013|p=93}}
* [[Dnyaneshwar|Dnyaneshwar's]] (1290 CE)<ref name=Dnyandevfull>{{Citation|last1 = Dnyandev | last2 = Pradhan| first2= Vitthal Ganesh| title = Dnyaneshwari : Bhāvārthadipikā | publisher =State University of New York Press | editor-last = Lambert | editor-first = Hester Marjorie |year = 1987 |pages = x–xi |url =https://books.google.com/books?id=Xxg0RI7dSWIC |isbn = 978-0-88706-487-6}}</ref><ref>{{cite journal |last1=Doderet |first1=W. |title=The Passive Voice of the Jnanesvari |journal=Bulletin of the School of Oriental Studies, University of London |date=1926 |volume=4 |issue=1 |pages=59–64 |doi=10.1017/S0041977X00102575 |jstor=607401 }}</ref> commentary ''[[Dnyaneshwari]]'' ({{aka}} ''Jnaneshwari'' or ''Bhavarthadipika'')<ref>{{harvnb|Gyaānadeva|Pradhan|1987}}</ref> is the oldest surviving literary work in the [[Marathi language]],<ref name="Sircar1996"/> one of the foundations of the Varkari tradition (the [[Bhakti movement]], [[Eknath]], [[Tukaram]]) in Maharashtra .<ref name="Sircar1996">{{cite book|author=D.C. Sircar|title=Indian Epigraphy|url=https://books.google.com/books?id=hXMB3649biQC|year=1996|publisher=Motilal Banarsidass|isbn=978-81-208-1166-9|pages=53–54|access-date=16 October 2018|archive-date=15 April 2023|archive-url=https://web.archive.org/web/20230415073744/https://books.google.com/books?id=hXMB3649biQC|url-status=live}}</ref><ref name="Ranade1997">{{cite book|author=R.D. Ranade|title=Tukaram| url=https://books.google.com/books?id=ZOWIAwAAQBAJ |year=1997| publisher=State University of New York Press|isbn=978-1-4384-1687-8|pages=9–11}}</ref><ref name="Melton2011">{{cite book|author=J. Gordon Melton|title=Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations|url=https://books.google.com/books?id=lD_2J7W_2hQC |year=2011|publisher=ABC-CLIO|isbn=978-1-59884-206-7|pages=373–374}}</ref> The commentary interprets the Gita in the Advaita Vedanta tradition.<ref>{{Citation|last1 = Dnyandev | last2 = Pradhan| first2= Vitthal Ganesh| title = Dnyaneshwari : Bhāvārthadipikā | publisher =State University of New York Press | editor-last = Lambert | editor-first = Hester Marjorie |year = 1987 |page =xviii with footnote 1 | url = https://books.google.com/books?id=Xxg0RI7dSWIC |isbn= 978-0-88706-487-6}}</ref> Dnyaneshwar belonged to the [[Nath]] yogi tradition. His commentary on the Gita is notable for stating that it is the devotional commitment and love with inner renunciation that matters, not the name ''Krishna'' or ''Shiva'', either can be used interchangeably.<ref>{{cite book|author1=Karine Schomer|author2=W.H. McLeod|title=The Sants: Studies in a Devotional Tradition of India|url=https://books.google.com/books?id=OkKhOivXrhgC&pg=PA222|year=1987|publisher=Motilal Banarsidass |isbn=978-81-208-0277-3|pages=219–223}}</ref><ref>{{cite book|author=Christian Novetzke |editor=Guy L. Beck|title=Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity|url=https://books.google.com/books?id=0SJ73GHSCF8C |year=2005|publisher=State University of New York Press |isbn=978-0-7914-6415-1|pages=113–118}}</ref>
* Vallabha II, a descendant of [[Vallabha]] (1479 CE), wrote the commentary ''Tattvadeepika'' in the Suddha-Advaita tradition.<ref name=sadhale/>
* [[Madhusudana Saraswati|Madhusudana Saraswati's]] commentary ''Gudhartha Deepika'' is in the Advaita Vedanta tradition.<ref name=sadhale/>
* Hanumat's commentary ''Paishacha-bhasya'' is in the Advaita Vedanta tradition.<ref name=sadhale/>
* Anandagiri's commentary ''Bhashya-vyakhyanam'' is in the Advaita Vedanta tradition.<ref name=sadhale/>
* Nilkantha's commentary ''Bhava-pradeeps'' is in the Advaita Vedanta tradition.<ref name=sadhale/>
* Shreedhara's (1400 CE) commentary ''Avi gita'' is in the Advaita Vedanta tradition.<ref name=sadhale/>
* Dhupakara Shastri's commentary ''Subodhini'' is in the Advaita Vedanta tradition.<ref name=sadhale/>
* [[Raghuttama Tirtha|Raghuttama Tirtha's]] (1548–1596), commentary ''Prameyadīpikā Bhavabodha'' is in the [[Dvaita Vedanta]] tradition.{{Sfn|Sharma|2000|p=266}}
* [[Raghavendra Tirtha|Raghavendra Tirtha's]] (1595–1671) commentary ''Artha samgraha'' is in the [[Dvaita Vedanta]] tradition.<ref name=sadhale/>
* Vanamali Mishra's (1650–1720) commentary ''Gitagudharthacandrika'' is quite similar to Madhvacharya's commentary and is in the Dvaita Vedanta tradition.{{Sfn|Sharma|2000|p=391}}

=== Modern-era commentaries ===
* Among notable modern commentators of the Bhagavad Gita are [[Bal Gangadhar Tilak]], [[Vinoba Bhave]], [[Mahatma Gandhi]] (who called its philosophy Anasakti Yoga), [[Sri Aurobindo]], [[Sarvepalli Radhakrishnan]], [[B. N. K. Sharma]], [[Osho]], [[Krishna Prem|Sri Krishna Prem]] and [[Chinmayananda Saraswati|Chinmayananda]]. Chinmayananda took a syncretistic approach to interpret the text of the Gita.<ref>For Aurobindo, Sarvepalli Radhakrishnan, and Chinmayananda as notable commentators see: {{harvnb|Sargeant|2009|page=xix}}</ref><ref>For Aurobindo as notable commentators, see: {{harvnb|Gambhirananda|1997|page=xix}}</ref>
* Tilak wrote his commentary ''Shrimadh Bhagavad Gita Rahasya'' while in jail during the period 1910–1911 serving a six-year sentence imposed by the [[British Raj|colonial government]] in India for [[sedition]].<ref>Stevenson, Robert W., "Tilak and the Bhagavadgita's Doctrine of Karmayoga", in: {{harvnb|Minor|1986|page=44}}</ref> While noting that the Gita teaches possible paths to liberation, his commentary places most emphasis on Karma yoga.<ref>Stevenson, Robert W., "Tilak and the Bhagavadgita's Doctrine of Karmayoga", in: {{harvnb|Minor|1986|page=49}}</ref>
* No book was more central to Gandhi's life and thought than the Bhagavad Gita, which he referred to as his "spiritual dictionary".<ref name="Minor,p.88">Jordens, J.T.F., "Gandhi and the Bhagavadgita", in: {{harvnb|Minor|1986|page=88}}</ref> During his stay in Yeravada jail in 1929,<ref name="Minor,p.88"/> Gandhi wrote a commentary on the Bhagavad Gita in [[Gujarati language|Gujarati]]. The Gujarati manuscript was translated into English by Mahadev Desai, who provided an additional introduction and commentary. It was published with a foreword by Gandhi in 1946.<ref>{{harvnb|Gandhi|2009}}, First Edition 1946. Other editions: 1948, 1951, 1956.</ref><ref>A shorter edition, omitting the bulk of Desai's additional commentary, has been published as: ''Anasaktiyoga: The Gospel of Selfless Action''. Jim Rankin, editor. The author is listed as M.K. Gandhi; Mahadev Desai, translator. (Dry Bones Press, San Francisco, 1998) {{ISBN|1-883938-47-3}}.</ref>
* The version by [[A. C. Bhaktivedanta Swami Prabhupada]], entitled ''[[Bhagavad-Gita as It Is]],'' is "by far the most widely distributed of all English Gīta translations" due to the efforts of [[ISKCON]].<ref name="Davis 2014 page=168">{{harvnb|Davis|2014|pages=167–168, 175}}</ref> Its publisher, the {{IAST|Bhaktivēdānta Book Trust}}, estimates sales at twenty-three million copies, a figure which includes the original English edition and secondary translations into fifty-six other languages.<ref name="Davis 2014 page=168"/> The Prabhupada commentary interprets the Gita in the [[Gaudiya Vaishnavism]] tradition of Chaitanya,<ref name="Davis 2014 page=168"/> quite similar to [[Madhvacharya|Madhvacharya's]] Dvaita Vēdanta ideology.{{sfn|Sargeant|2009|pages=xxiv–xxvi}} It presents Krishna as the Supreme, a means of saving mankind from the anxiety of material existence through loving devotion. Unlike in Bengal and nearby regions of India where the ''[[Bhagavata Purana]]'' is the primary text for this tradition, the devotees of Prabhupada's ISKCON tradition have found better reception for their ideas by those curious in the West through the Gita, according to Richard Davis.<ref name="Davis 2014 page=168"/>
* In 1966, Mahārishi Mahesh Yogi published a partial translation.<ref name="Davis 2014 page=168"/>
* An abridged version with 42 verses and commentary was published by [[Ramana Maharishi]].<ref>{{cite book|author=Arthur Osborne|title=The Collected Works of Ramana Maharshi|url=https://books.google.com/books?id=_rdMEhgClvEC|year=1997|publisher=Weiser|isbn=978-0-87728-907-4|pages=101–104}}</ref>
* ''Bhagavad Gita – The song of God'', is a commentary by [[Swami Mukundananda]].<ref name=SongOfGod>{{cite web|url=http://www.holy-bhagavad-gita.org/|title=Bhagavad Gita The Song of God, Commentary by Swami Mukundananda|access-date=25 November 2017|archive-date=1 December 2017|archive-url=https://web.archive.org/web/20171201035940/http://www.holy-bhagavad-gita.org/|url-status=live}}</ref>
* [[Paramahansa Yogananda|Paramahansa Yogananda's]] two-volume commentary on the Bhagavad Gita, called ''[[God Talks with Arjuna: The Bhagavad Gita]]'', was released in 1995 and is available in 4 languages and as an English e-book.<ref>{{harvnb|Yogananda|1995}}</ref> The book is significant in that unlike other commentaries of the Bhagavad Gita, which focus on [[karma yoga]], [[jnana yoga]], and [[bhakti yoga]] in relation to the Gita, Yogananda's work stresses the training of one's mind, or [[raja yoga]].<ref name="Taylor & Francis"/> It is published by [[Self-Realization Fellowship]]/[[Yogoda Satsanga Society of India]].
* [[Eknath Easwaran|Eknath Easwaran's]] commentary interprets the Gita for his collection of problems of daily modern life.<ref>{{harvnb|Easwaran|1993}}</ref>
* Other modern writers such as [[Swami Parthasarathy]] and Sādhu Vāsvāni have published their own commentaries.<ref>{{cite book|author=A. Pārthasārathy|title=Bhagavad Gita|url= https://books.google.com/books?id=ZVC5AwAAQBAJ |year=2013|publisher=A. Parthasarathy | isbn= 978-93-81094-13-6}}</ref>
* Academic commentaries include those by Jeaneane Fowler,{{sfn|Fowler|2012}} Ithamar Theodor,{{sfn|Theodor|2010}} and Robert Zaehner.{{sfn|Zaehner|1969}}
* A collection of Christian commentaries on the Gita has been edited by Catherine Cornille, comparing and contrasting a wide range of views on the text by theologians and religious scholars.<ref>{{cite book|author=Catherine Cornille|title=Song Divine: Christian Commentaries on the Bhagavad Gītā |url=https://books.google.com/books?id=F8DxPDYHgbEC|year=2006|publisher=Peeters Publishers|isbn=978-90-429-1769-9}}</ref>
* The book ''The Teachings of Bhagavad Gita: Timeless Wisdom for the Modern Age'' by Richa Tilokani offers a woman's perspective on the teachings of the Bhagavad Gita in a simplified and reader-friendly spiritual format.<ref>{{cite web |title=Richa Tilokani's The Teachings of Bhagavad Gita: Timeless Wisdom for the Modern Age |url=https://www.ritzmagazine.in/richa-tilokanis-the-teachings-of-bhagavad-gita/ |website=Ritz Magazine |date=28 June 2021 |access-date=28 July 2021 |archive-date=23 July 2021 |archive-url=https://web.archive.org/web/20210723102003/https://www.ritzmagazine.in/richa-tilokanis-the-teachings-of-bhagavad-gita/ |url-status=live }}</ref><ref>{{cite web |title=Who Would Want a Woman's Perspective on the Bhagavad Gita? A Writer's Story |url=https://www.shethepeople.tv/personal-stories/womans-perspective-on-the-bhagavad-gita/ |website=She The People |date=8 June 2021 |access-date=28 July 2021 |archive-date=28 July 2021 |archive-url=https://web.archive.org/web/20210728090511/https://www.shethepeople.tv/personal-stories/womans-perspective-on-the-bhagavad-gita/ |url-status=live }}</ref>
*[[Dayananda Saraswati (Arsha Vidya)|Swami Dayananda Saraswati]] published a four-volume Bhagavad Gītā, Home Study Course in 1998 based on transcripts from his teaching and commentary of the Bhagavad Gītā in the classroom. This was later published in 2011 in a new edition and nine-volume format.<ref>{{Cite book|last=Dayananda Saraswati|first=Swami|title=Bhagavad Gītā Home Study Course.|publisher=Arsha Vidya Research and Publication Trust, Chennai.|year=2011|isbn=978-93-80049-39-7|language=English}}</ref>
*Galyna Kogut and Rahul Singh published ''An Atheist Gets the Gita'', a 21st-century interpretation of the 5,000-year-old text.<ref>{{cite web|url=https://rupapublications.co.in/authors/rahul-singh/|title=About Rahul Singh|publisher=Rupa|access-date=23 Dec 2021|archive-date=23 December 2021|archive-url=https://web.archive.org/web/20211223082732/https://rupapublications.co.in/authors/rahul-singh/|url-status=live}}</ref>
*A compact edition by [[Satyanarayana Dasa]] arranges the Sanskrit words so that their corresponding meanings form complete sentences. This method, known as 'anvaya' in Sanskrit, follows the traditional way of presenting the meaning. Additionally, the book includes extensive footnotes that clarify difficult concepts.
*[[:pl:Anandmurti Guruma|Anandmurti Gurumaa]] published a commentary on Bhagavad Gita in both English and Hindi Languages.<ref>{{Cite book |last=Gurumaa |first=Anandmurti |url=https://books.google.com/books?id=VpSdEAAAQBAJ |title=Srimad Bhagavad Gita: (Succinct Commentary) |date=2021-11-24 |publisher=Gurumaa Vani |isbn=978-93-81464-68-7 |language=en}}</ref><ref>{{Cite book |last=Gurumaa |first=Anandmurti |title=Srimad Bhagavad Gita |publisher=Gurumaa Vani |year=2024 |isbn=978-9381464168 |language=hi}}</ref>
*[[Ravi Shankar (spiritual leader)|Sri Sri Ravi Shankar]] published a commentary on Bhagvad Gita.{{Citation needed|date=January 2025}}

== Translations and modern commentaries==

===Persian translations===
In the sixteenth and seventeenth centuries, in the [[Mughal Empire]], multiple Persian translations of the Gita were completed.<ref>{{Cite thesis|title=Persian interpretations of the Bhagavadgita in the Mughal period : with special reference to the Sufi version of #Abd al-Raham Chishti.|url=https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241699/|publisher=School of Oriental and African Studies (University of London)|date=1988|degree=Ph.D.|first=R.|last=Vassie|access-date=19 July 2021|archive-date=19 July 2021|archive-url=https://web.archive.org/web/20210719012031/https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241699/|url-status=live}}</ref>

===English translations===
{| class="wikitable mw-collapsible mw-collapsed" style="float:right;"
|+ style="text-align: center;" |English translations<ref name="larson81" />
|-
! style="background: #ffad66;" |Title
! Translator
! Year
|-
| ''The Bhãgvãt-Gēētā; or, Dialogues of Kreeshna and Arjoon, in Eighteen Lectures with Notes''
| Charles Wilkins
| 1785
|-
| ''Bhagavad-Gita''
| August Wilhelm Schlegel
| [[iarchive:bhagavadgitaide00schlgoog/page/n11|1823]]
|-
| ''The Bhagavadgita''
| J.C. Thomson
| 1856
|-
| ''La Bhagavad-Gita''
| Eugene Burnouf
| 1861
|-
| ''The Bhagavad Gita''<ref group="note">Second edition in 1898</ref>
| Kashninath T. Telang
| 1882
|-
| ''[[The Song Celestial]]''<ref group="note">Or Bhagavat-Gita, Edwin Arnold, reprinted by Dover Publications, New York, 1900</ref>
| Sir Edwin Arnold
| [[iarchive:songcelestialor00arnogoog/page/n10|1885]]
|-
| ''The Bhagavad Gita''<ref group="note">Reprinted by Theosophical University Press, Los Angeles, California, 1967</ref>
| William Quan Judge
| 1890
|-
| ''The Bhagavad-Gita with the Commentary of Sri Sankaracarya''
| A. Mahadeva Sastry
| 1897
|-
|''Young Men's Gita''
|Jagindranath Mukharji
|1900
|-
| ''Bhagavadgita: The Lord's Song''
| L.D. Barnett
| 1905
|-
| ''Bhagavad Gita<ref group="note">Reprinted by Theosophical Publishing House, Los Angeles, California, 1987</ref>''
| Anne Besant and Bhagavan Das
| [[iarchive:bhagavadgitaorlo00besa/page/n1|1905]]
|-
| ''Die Bhagavadgita''
| Richard Garbe
| 1905
|-
|''Srimad Bhagavad-Gita''
|Swami Swarupananda
|1909
|-
| ''Der Gesang des Heiligen''
| Paul Deussen
| [[iarchive:dergesangdeshei00deusgoog/page/n7|1911]]
|-
| ''Srimad Bhagavad-Gita''
| Swami Paramananda
| [[iarchive:srimadbhagavadg00swamgoog/page/n10|1913]]
|-
| ''La Bhagavad-Gîtâ''
| Emile Sénart
| [https://fr.wikisource.org/wiki/Livre:La_Bhagavadgita,_trad._de_Senart,_1922.djvu 1922]
|-
|''The Bhagavad Gita According to Gandhi''<ref group="note">Eventually published by Navajivan Publishing House, Ahmedabad, 1946.</ref>
|[[Mahatma Gandhi|Mohandas K. Gandhi]]
|1926
|-
|''The Bhagavad Gita''
|W. Douglas P. Hill
|1928
|-
| ''The Bhagavad-Gita''
| Arthur W. Ryder
| [https://babel.hathitrust.org/cgi/pt?id=uc1.32106016334002;view=1up;seq=7 1929]
|-
| ''The Song of the Lord, Bhagavad-Gita''
| E.J. Thomas
| 1931
|-
|''The Geeta''
|Shri Purohit Swami
|1935
|-
| ''The Yoga of the Bhagavat Gita''
| Sri Krishna Prem
| 1938
|-
|''The Message of the Gita (or Essays on the Gita)''
|Sri Aurobindo, edited by Anilbaran Roy
|1938
|-
|''Bhagavadgita<ref group="note">Reprint 1995</ref>''
|Swami Sivananda
|1942
|-
|''Bhagavad Gita<ref group="note">Reprint 1974</ref>''
|Swami Nikhilananda
|1943
|-
| ''The Bhagavad Gita''
| Franklin Edgerton
| [[iarchive:TheBhagavadGitaByEdgertonFranklinClark/page/n1|1944]]
|-
| ''[[Bhagavad Gita - Song of God|Bhagavad Gita - The Song of God]]''
| [[Swami Prabhavananda]] and [[Christopher Isherwood]]
| [https://books.google.com/books?id=JfRjAAAAMAAJ 1944]
|-
| ''The Bhagavad Gita''
| Swami Nikhilananda
| [[iarchive:SrimadBhagavadGitaTranslatedSwamiNikhilananda1944/page/n0|1944]]
|-
| ''The Bhagavadgita''
| S. Radhakrishnan
| [[iarchive:BhagavadGitaBySRadhakrishnan/page/n1|1948]]
|-
| ''The Bhagavadgita''
| Shakuntala Rao Sastri
| 1959
|-
| ''The Bhagavad Gita''
| [[Juan Mascaró]]
| [[iarchive:bhagavadgitatran00masc|1962]]
|-
|''Bhagavad Gita''
|C. Rajagopalachari
|1963
|-
| ''The Bhagavadgita''
| Swami Chidbhavananda
| [[iarchive:TheBhagavadBySwamiChidbhavanand/page/n0|1965]]
|-
|''The Bhagavad Gita<ref group="note">Only the first six chapters were translated</ref>''
|[[Maharishi Mahesh Yogi]]
|1967
|-
| ''The Bhagavadgita: Translated with Introduction and Critical Essays''
| Eliot Deutsch
| [[iarchive:bhagavadgita00deut|1968]]
|-
| {{IAST|[[Bhagavad-Gītā As It Is]]}}
| [[A. C. Bhaktivedanta Swami Prabhupada]]
| [[iarchive:BhagavadGitaHisDivineGraceACBhaktivedantaSwamiPrabhupada 201712/page/n3|1968]]
|-
| ''The Bhagavad Gita''
| R.C. Zaehner
| 1969
|-
| ''The Bhagavad Gita: A New Verse Translation''
| Ann Stanford
| 1970
|-
|''The Holy Gita, Translation & Commentary''
|Swami Chinmayananda
|1972
|-
|''Srimad Bhagavad Gita''
|Swami Vireswarananda
|1974
|-
|''Bhagavad Gita: A Verse Translation<ref group="note">Reprint 1996</ref>''
|Geoffrey Parrinder
|1974
|-
|''The Bhagavad Gita''
|Kees. W. Bolle
|1979
|-
| ''The Bhagavad Gita''
| Winthrop Sargeant (Editor: Christopher K Chapple)
| [https://books.google.com/books?id=COuy5CDAqt4C 1979]
|-
| ''The Bhagavadgita in the Mahabharata''
| [[J. A. B. van Buitenen|J.A.B. van Buitenen]]
| [https://books.google.com/books?id=4S5OCgAAQBAJ 1981]
|-
|''The Bhagavad-Gita''
|Winthrop Sargeant
|1984
|-
|''Srimad Bhagavad Gita Bhasya of Sri Samkaracharya''
|A.G. Krishna Warrier
|1984
|-
| ''The Bhagavadgita''
| [[Eknath Easwaran]]
| 1985
|-
|''Srimad Bhagavad Gita''
|Swami Tapasyananda
|1985
|-
|''Bhagavad Gita''
|Srinivasa Murthy
|1985
|-
| ''The Bhagavad-Gita: Krishna's Counsel in Time of War''
| [[Barbara Stoler Miller]]
| [https://books.google.com/books?id=l_dvDwAAQBAJ 1986]
|-
|''Bhagavad-Gita''
|Raghavan Iyer
|1986
|-
| ''The Bhagavad-Gita''
| Ramananda Prasad
| 1988
|-
|''Bhagavad-Gita for You & Me''
|M.S. Patwardhan
|1990
|-
|''Bhagavad Gita''
|Antonio T. De Nicholas
|1991
|-
|''Bhagavad Gita''
|Sachindra K. Majumdar
|1991
|-
|''Bhagavad Gita''
|O.P. Ghai
|1992
|-
|''Ramanuja Gita Bhashya''
|Swami Adidevananda
|1992
|-
|''Gita Bhashya''
|Jagannatha Prakasha
|1993
|-
|''Bhagavad Gita: Translation & Commentary''
|Richard Gotshalk
|1993
|-
|''The Bhagavad Gita<ref group="note">A trans-creation rather than translation</ref>''
|P. Lal
|1994
|-
| ''The Bhagavad-Gita''
| W.J. Johnson
| [https://books.google.com/books?id=U3MRAQAAIAAJ 1994]
|-
|''[[God Talks with Arjuna: The Bhagavad Gita]]''
|[[Paramahansa Yogananda]]
|1995
|-
|''Bhagavad Gita (The Song of God)''
|Ramananda Prasad
|1996
|-
|''Bhagavad Gita<ref group="note">Originally translated in 1933</ref>''
|Vrinda Nabar and Shanta Tumkur
|1997
|-
|''The Living Gita: The Complete Bhagavat Gita: A Commentary for Modern Readers''
|Swami Satchidananda
|1997
|-
|''Bhagavad-Gita''
|Satyananda Saraswati
|1997
|-
|''Bhagavad-Gita with the Commentary of Sankaracarya''
|Swami Gambhirananda
|1998
|-
|''Bhagavad Gita, With Commentary of Sankara''
|Alladi M. Sastry
|1998
|-
|''Transcreation of the Bhagavad Gita''
|Ashok K. Malhotra
|1998
|-
|''You Know Me: The Gita''
|Irina Gajjar
|1999
|-
|''The Bhagavad Gita, Your Charioteer in the Battlefield of Life''
|R.K. Piparaiya
|1999
|-
|''The Bhagavad Gita, an Original Translation''
|V. Jayaram
|2000
|-
|''Bhagavad Gita: A Walkthrough for Westerners''
|Jack Hawley
|2001
|-
|''Bhagavad Gita<ref group="note">Implicitly targeted at children, or young adults</ref>''
|Rosetta Williams
|2001
|-
|''The Bhagavad Gita of Order''
|Anand Aadhar Prabhu
|2001
|-
|''Bhagavad Gita: The Song Divine''
|Carl E. Woodham
|2001
|-
|''The Bhagavat Gita (as part of the Wisdom Bible)''
|Sanderson Beck
|2001
|-
|''Bhagavad Gita: A New Translation''
|Stephen Mitchell
|2002
|-
|''Bhagavad Gita As a Living Experience''
|Wilfried Huchzermeyer and Jutta Zimmermann
|2002
|-
|''Bhagvad Gita''
|Alan Jacobs
|2002
|-
|''Bhagavad Gita: Translation and Commentary''
|Veeraswamy Krishnaraj
|2002
|-
|''The Bhagavad Gita''
|Richard Prime
|2003
|-
|''The Sacred Song: A New Translation of the Bhagavad Gita for the Third Millennium''
|McComas Taylor and Richard Stanley
|2004
|-
|''Śrīmad Bhagavad Gītā''
|[[Dayananda Saraswati (Arsha Vidya)|Swami Dayananda Saraswati]]
|2007
|-
|''The Bhagavad Gita''
|[[Laurie L. Patton]]
|2008
|-
| ''The Bhagavad Gita: A New Translation''
| George Thompson
| [https://books.google.com/books?id=K_knYDLJMfsC 2008]
|-
|''The New Bhagavad-Gita: Timeless Wisdom in the Language of Our Times''
|Koti Sreekrishna, Hari Ravikumar
|2011
|-
| ''The Bhagavad Gita, A New Translation''
| [[Georg Feuerstein]]
| 2011
|-
| ''The Bhagavad Gita: A Text and Commentary for Students''
| Jeaneane D. Fowler
| [https://books.google.com/books?id=dHX5XwAACAAJ 2012]
|-
| ''The Bhagavad Gita: A New Translation''
| [[Gavin Flood]], Charles Martin
| [https://books.google.com/books?id=PDYEAwAAQBAJ 2012]
|-
|''Bhagavad Gītā: Sāra-samanvitā. Translation and Summary''
|[[Satyanarayana Dasa]]
|2015
|-
|''Bhagavad Gita: Rhythm of Krishna (Gita in Rhymes)''
|[[Sushrut Badhe]]
|2015
|-
|''Bhagavad Gita (Complete edition): The Global Dharma for the Third Millennium''
|Parama Karuna Devi
|[https://books.google.com/books?id=hA2jDAEACAAJ 2016]
|-
| ''Philosophy of the Bhagavad Gita''
| Keya Maitra
| 2018
|-
|''The Bhagavad Gita Chapter 1 to 13 – English'' {{ISBN|978-93-87578-96-8}}
| [[Ravi Shankar (spiritual leader)|Ravi Shankar]]
| 2018
|-
|''The Bhagavad Gita<ref group="note">Originally translated in 2005 and also based on Critical Edition by BORI</ref>''
|Bibek Debroy
|2019
|-
| ''The Teachings of Bhagavad Gita: Timeless Wisdom for the Modern Age''<ref>{{cite news |title=Review: 'The Teachings of Bhagavad Gita' by Richa Tilokani |url=https://timesofindia.indiatimes.com/life-style/books/reviews/review-the-teachings-of-bhagavad-gita-by-richa-tilokani/articleshow/84342650.cms |website=Times of India |access-date=23 July 2021 |archive-date=21 July 2021 |archive-url=https://web.archive.org/web/20210721144957/https://timesofindia.indiatimes.com/life-style/books/reviews/review-the-teachings-of-bhagavad-gita-by-richa-tilokani/articleshow/84342650.cms |url-status=live }}</ref>
| Richa Tilokani
| 2023

|-
|''The Poetic Saga of Mahabharata''
|Shiva Ramnath Pillutla
|2022
|-
| ''[[Bhagavad Gita - Song of God|Bhagavad Gita - The Song of God, Study Edition with Verse Markings]]''
| [[Swami Prabhavananda]] and [[Christopher Isherwood]]
| [https://books.google.com/books?id=JfRjAAAAMAAJ 2023]
|}

The first English translation of the Bhagavad Gita was published by [[Charles Wilkins]] in 1785.<ref name= "Gita-Wilkins">{{cite book|editor1-last=Wilkins|editor1-first=Charles|title=The Bhagavat-Geeta, Or, Dialogues of Krishna and Arjoon in Eighteen Lectures with notes|date=1785|location=LONDON|url=https://oll.libertyfund.org/titles/wilkins-the-bhagvat-geeta-or-dialogues-of-kreeshna-and-arjoon|access-date=27 November 2019|archive-date=27 November 2019|archive-url=https://web.archive.org/web/20191127200150/https://oll.libertyfund.org/titles/wilkins-the-bhagvat-geeta-or-dialogues-of-kreeshna-and-arjoon|url-status=live}}</ref> The Wilkins translation had an introduction to the Gita by [[Warren Hastings]]. Soon the work was translated into other European languages such as French (1787), German, and Russian. In 1849, the Weleyan Mission Press, Bangalore published ''The Bhagavat-Gita, Or, Dialogues of Krishna and Arjoon in Eighteen Lectures'', with Sanskrit, [[Kannada|Canarese]] and English in parallel columns, edited by Rev. John Garrett, with the effort being supported by [[Mark Cubbon (army officer)|Sir Mark Cubbon]].<ref name= "Gita-Garrett">{{cite book|editor1-last=Garrett|editor1-first=John|editor2-last=Wilhelm|editor2-first=Humboldt|title=The Bhagavat-Geeta, Or, Dialogues of Krishna and Arjoon in Eighteen Lectures|date=1849|publisher=Wesleyan Mission Press|location =Bangalore|url= https://archive.org/details/bhagavatgeetaor00humbgoog|access-date=18 January 2017}}</ref>
{{multiple image
| align = right
| image1 = 1785 Bhagavad Gita translation English.jpg
| width1 = 100
| alt1 =
| caption1 =
| image2 = 1787 Bhagavad Gita re-translation French.jpg
| width2 = 94
| alt2 =
| caption2 =
| image3 = Bhagvat - Geeta, Wesleyan Mission Press, Bangalore, 1849.jpg
| width3 = 133
| alt3 =
| caption3 =
| footer = Cover pages of early Gita translations. Left: Charles Wilkins ({{circa|1785{{nbsp}}CE}}); Center: Parraud re-translation of Wilkins ({{circa|1787{{nbsp}}CE}}); Right: Wesleyan Mission Press ({{circa|1849{{nbsp}}CE}}).
}}

In 1981, Larson stated that "a complete listing of Gita translations and a related secondary bibliography would be nearly endless".<ref name=larson81>{{Citation |doi=10.2307/1398797 |author=Gerald James Larson |year=1981 |title=The Song Celestial: Two centuries of the Bhagavad Gita in English |journal=Philosophy East and West |publisher= University of Hawai'i Press |volume=31 |issue=4 |pages=513–40 |jstor=1398797}}</ref>{{rp|514}} According to Larson, there is "a massive translational tradition in English, pioneered by the British, solidly grounded philologically by the French and Germans, provided with its indigenous roots by a rich heritage of modern Indian comment and reflection, extended into various disciplinary areas by Americans, and having generated in our time a broadly based cross-cultural awareness of the importance of the Bhagavad Gita both as an expression of a specifically Indian spirituality and as one of the great religious "classics" of all time."<ref name=larson81/>{{rp|518}}

According to Sargeant, the Gita is "said to have been translated at least 200 times, in both poetic and prose forms".{{sfn|Sargeant|2009|page=1}} Richard Davis cites a count by Callewaert & Hemraj in 1982 of 1,891 translations of the Bhagavad Gita in 75 languages, including 273 in English.{{sfn|Davis|2014|pp=154–155}} These translations vary,<ref>{{cite book|author=George Thompson|title=The Bhagavad Gita: A New Translation |url=https://books.google.com/books?id=K_knYDLJMfsC |year=2008|publisher=Farrar, Straus and Giroux|isbn=978-1-4668-3531-3|pages=xi–xii}}</ref> and are in part an interpretative reconstruction of the original Sanskrit text that differ in their "friendliness to the reader",{{sfn|Davis|2014|pp=159–161}} and in the amount of "violence to the original Gita text".{{sfn|Sargeant|2009|page=xxv}}{{refn|group=note|Sanskrit scholar [[Barbara Stoler Miller]] produced a translation in 1986 intended to emphasise the poem's influence and current context within [[English Literature]], especially the works of [[T.S. Eliot]], [[Henry David Thoreau]] and [[Ralph Waldo Emerson]].<ref>{{harvnb|Miller|1986|pages=14–17}}</ref> The translation was praised by scholars as well as literary critics.<ref>{{harvnb|Bloom|1995|page=531}}</ref><ref>{{Citation|last=Doniger|first=Wendy|title=Obituary: Barbara Stoler Miller|journal=Journal of Asian Studies|date=August 1993|volume=52|issue=3|pages=813–15|jstor=2058944|doi=10.1017/S002191180003789X|doi-access=free}}</ref> Similarly, the Hinduism scholar Jeaneane Fowler's translation and student text has been praised for its comprehensive introduction, quality of translation, and commentary.<ref>Arvind Sharma (2014), "Review: Three New Books on the 'Bhagavad Gītā'", ''International Journal of Hindu Studies'', Vol. 18, No. 2, p. 269</ref>}}

The translations and interpretations of the Gita have been so diverse that these have been used to support contradictory political and philosophical values. For example, Galvin Flood and Charles Martin note that interpretations of the Gita have been used to support "pacifism to aggressive nationalism" in politics, from "monism to theism" in philosophy.<ref>{{cite book|author1=Galvin Flood|author2=Charles Martin|title=The Bhagavad Gita: A New Translation|url= https://books.google.com/books?id=PDYEAwAAQBAJ |year=2013 |publisher=W.W. Norton & Company| isbn=978-0-393-34513-1| page=xii}}</ref> According to William Johnson, the synthesis of ideas in the Gita is such that it can bear almost any shade of interpretation.<ref>{{cite book|author=W.J. Johnson|title=The Bhagavad Gita|url=https://books.google.com/books?id=cPSoXHhh-Q0C|year=2004|publisher=Oxford University Press|isbn=978-0-19-283581-9|pages=vii–ix}}</ref> A translation "can never fully reproduce an original and no translation is transparent", states Richard Davis, but in the case of the Gita the linguistic and cultural distance for many translators is large and steep which adds to the challenge and affects the translation.{{sfn|Davis|2014|pp=80–81}} For some native translators, their personal beliefs, motivations, and subjectivity affect their understanding, their choice of words and interpretation.{{sfn|Davis|2014|pp=157–158}}<ref>{{cite book|author=W.J. Johnson|title=The Bhagavad Gita|url=https://books.google.com/books?id=cPSoXHhh-Q0C|year=2004|publisher=Oxford University Press|isbn=978-0-19-283581-9|pages=ix–xi}}</ref>{{sfn|Sharma|1986|pp=xvi–xxvii}} Some translations by Indians, with or without Western co-translators, have "orientalist", "apologetic", "Neo-Vedantic" or "guru phenomenon" biases.<ref name=larson81/>{{rp|525–530}}

According to the [[exegesis]] scholar Robert Minor, the Gita is "probably the most translated of any Asian text", but many modern versions heavily reflect the views of the organization or person who does the translating and distribution. In Minor's view, the Harvard scholar Franklin Edgerton's English translation and Richard Garbe's German translation are closer to the text than many others.{{sfn|Minor|1982|pp=xx–xxi}} According to Larson, the Edgerton translation is remarkably faithful, but it is "harsh, stilted, and syntactically awkward" with an "orientalist" bias and lacks "appreciation of the text's contemporary religious significance".<ref name=larson81/>{{rp|524}}

=== The Gita in other European languages ===
In 1808, passages from the Gita were part of the first direct translation of Sanskrit into German, appearing in a book through which [[Karl Wilhelm Friedrich Schlegel|Friedrich Schlegel]] became known as the founder of Indian philology in Germany.<ref>What had previously been known of Indian literature in Germany had been translated from the English. {{harvnb|Winternitz|1972|page=15|volume=1}}</ref> The most significant French translation of the Gita, according to J. A. B. van Buitenen, was published by [[Émile Senart]] in 1922.{{sfn|Buitenen|2013|p=xii; Emile Senart's Translation: Wikisource}} More recently, a new French translation was produced by the Indologist Alain Porte in 2004.<ref>{{cite book|language=fr|author=Alain Porte|title=Bhagavad Gîtâ|place=Paris|publisher=Arléa Poche (n°6)|date=2004|pages=167|isbn=2363082060}} The book was reprinted in 2019.</ref> [[Rambhadracharya|Swami Rambhadracharya]] released the first [[Braille]] version of the scripture, with the original Sanskrit text and a Hindi commentary, on 30 November 2007.<ref group=web>{{cite news |date=3 December 2007 |url=http://zeenews.india.com/news/lifestyle/bhagwad-gita-in-braille-language_411003.html |title=Bhagavad Gita in Braille Language |work=Zee News |access-date=24 April 2011 |archive-date=16 August 2011 |archive-url=https://web.archive.org/web/20110816172429/http://zeenews.india.com/news/lifestyle/bhagwad-gita-in-braille-language_411003.html |url-status=live }}</ref>

[[Paramahansa Yogananda]]'s commentary on the Bhagavad Gita called ''[[God Talks with Arjuna: The Bhagavad Gita]]'' has been translated into Spanish, German, Thai and Hindi so far. The book is significant in that, unlike other commentaries of the Bhagavad Gita, which focus on [[karma yoga]], [[jnana yoga]], and [[bhakti yoga]] in relation to the Gita, Yogananda's work stresses the training of one's mind, or [[raja yoga]].<ref name="Taylor & Francis">{{cite book |last1=Nadkarni |first1=M.V.|title=The Bhagavad-Gita for the Modern Reader: History, Interpretations and Philosophy |date=2016 |publisher=[[Taylor & Francis]] |pages=135–137 |url=https://books.google.com/books?id=DCklDwAAQBAJ&pg=PA135|isbn=978-1-315-43899-3}}</ref>

===Indian languages===
The [[Gita Press]] has published the Gita in multiple Indian languages.<ref>{{cite news|url=https://www.business-standard.com/article/current-affairs/after-selling-580-mn-books-gita-press-facing-existential-crisis-115090700780_1.html|title=After selling 580 mn books, Gita Press faces labour crisis|date=8 September 2015|newspaper=Business Standard|first=Virendra Singh|last=Rawat|access-date=12 October 2019|archive-date=19 October 2017|archive-url=https://web.archive.org/web/20171019210916/http://www.business-standard.com/article/current-affairs/after-selling-580-mn-books-gita-press-facing-existential-crisis-115090700780_1.html|url-status=live}}</ref> [[R. Raghava Iyengar]] translated the Gita into Tamil in the sandam metre poetic form.<ref>{{Citation|title=Bhagavadgita|year=1997|publisher=Bharati Publications|location=Chennai, India}}</ref> The [[Bhaktivedanta Book Trust]] associated with ISKCON has re-translated and published A.C. Bhaktivedanta Swami Prabhupada's 1972 English translation of the Gita in 56 non-Indian languages.<ref>{{cite web |title=Bhagavad Gita As It Is |author=A.C. Bhaktivedanta Swami Prabhupada |display-authors=etal |year=2015 |publisher=Bhaktivedanta Book Trust (1972 edition) |url=http://files.krishna.com/2016/01-Jan/BBT_Books_Printed_SEP15.pdf |access-date=6 October 2017 |archive-date=6 October 2017 |archive-url=https://web.archive.org/web/20171006212036/http://files.krishna.com/2016/01-Jan/BBT_Books_Printed_SEP15.pdf |url-status=live }}</ref><ref name="Davis 2014 page=168"/>{{refn|group=note|Teachings of [[International Society for Krishna Consciousness]] (ISKCON), a [[Gaudiya Vaishnavism|Gaudiya Vaishnava]] religious organisation which spread rapidly in North America in the 1970s and 1980s, are based on a translation of the Gita called ''[[Bhagavad-Gītā As It Is]]'' by [[A.C. Bhaktivedanta Swami Prabhupada]].<ref>{{harvnb|Jones|Ryan|2007|page=199}}</ref> These teachings are also illustrated in the [[diorama]]s of [[Bhagavad-gita Museum]] in Los Angeles, California.<ref>{{cite journal|title=F.A.T.E. – the First American Theistic {{sic|Exib|ition|nolink=y}} – Back To Godhead|journal=[[Back to Godhead]]|date=1 July 1977|volume=12|issue=7|pages=16–23|url=http://www.backtogodhead.in/f-a-t-e-the-first-american-theistic-exibition/|access-date=8 February 2018|archive-date=11 March 2018|archive-url=https://web.archive.org/web/20180311140924/http://www.backtogodhead.in/f-a-t-e-the-first-american-theistic-exibition/|url-status=live}}</ref>}} [[Vinoba Bhave]] has written the Gita in [[Marathi language|Marathi]] as Gitai (or "Mother Gita") in a similar shloka form. [[Uthaya Sankar SB]] retold the complete text in [[Bahasa Malaysia]] prose as ''Bhagavad Gita: Dialog Arjuna dan Krishna di Kurukshetra'' (2021).

=== Adaptations in popular culture ===
[[Philip Glass]] retold the story of Gandhi's early development as an activist in South Africa through the text of the Gita in the opera ''[[Satyagraha (opera)|Satyagraha]]'' (1979). The entire libretto of the opera consists of sayings from the Gita sung in the original Sanskrit.<ref group=web>{{cite news|url=https://www.nytimes.com/2008/04/14/arts/music/14saty.html|title=Fanciful Visions on the Mahatma's Road to Truth and Simplicity|last=Tommasini|first=Anthony|date=14 April 2008|work=The New York Times|access-date=16 October 2009|archive-date=17 April 2009|archive-url=https://web.archive.org/web/20090417090620/http://www.nytimes.com/2008/04/14/arts/music/14saty.html|url-status=live}}</ref>

In [[Douglas J. Cuomo|Douglas Cuomo's]] ''Arjuna's Dilemma'', the philosophical dilemma faced by Arjuna is dramatised in operatic form with a blend of Indian and Western music styles.<ref group=web>{{cite news|url=https://www.nytimes.com/2008/11/07/arts/music/07arju.html|title=Warrior Prince From India Wrestles With Destiny|last=Tommasini|first=Anthony|date=7 November 2008|work=The New York Times|access-date=16 October 2009|archive-date=24 June 2017|archive-url=https://web.archive.org/web/20170624221254/http://www.nytimes.com/2008/11/07/arts/music/07arju.html|url-status=live}}</ref>

The 1993 Sanskrit film, ''[[Bhagavad Gita (film)|Bhagavad Gita]]'', directed by [[G. V. Iyer]] won the [[40th National Film Awards|1993]] [[National Film Award (India)|National Film Award]] for [[National Film Award for Best Feature Film|Best Film]].<ref group=web name="40thaward">{{cite web|url=http://iffi.nic.in/Dff2011/Frm40thNFAAward.aspx|title=40th National Film Awards|publisher=[[India International Film Festival]]|access-date=2 March 2012|archive-url=https://web.archive.org/web/20160602174839/http://iffi.nic.in/Dff2011/Frm40thNFAAward.aspx|archive-date=2 June 2016|url-status=dead}}</ref><ref group=web name="40thawardPDF">{{cite web|url=http://dff.nic.in/2011/40th_nff_1993.pdf|title=40th National Film Awards (PDF)|publisher=[[Directorate of Film Festivals]]|access-date=2 March 2012|archive-date=9 March 2016|archive-url=https://web.archive.org/web/20160309053748/http://dff.nic.in/2011/40th_nff_1993.pdf|url-status=live}}</ref>

The 1995 novel by Steven Pressfield, and its adaptation as the 2000 golf movie ''[[The Legend of Bagger Vance]]'' by [[Robert Redford]] has parallels to the Bhagavad Gita, according to Steven J. Rosen. Steven Pressfield acknowledges that the Gita was his inspiration, the golfer character in his novel is Arjuna, and the caddie is Krishna, states Rosen. The movie, however, uses the plot but glosses over the teachings unlike in the novel.<ref>[https://www.hinduismtoday.com/modules/smartsection/item.php?itemid=3988 Legend of Bagger Vance] {{Webarchive|url=https://web.archive.org/web/20140804211632/http://hinduismtoday.com/modules/smartsection/item.php?itemid=3988 |date=4 August 2014 }}, Steven Rosen</ref>

==Duty (''svadharma'') and the caste-system==

===Neo-Hindu interpretation of ''svadharma''===
Arjuna is advised by Krishna to do his ''sva-dharma'', the "dharma [duty] of a particular [[Varna (Hinduism)|varna]]."{{sfn|Hacker|Halbfass|1995|p=264}} Since Arjuna belongs to the warrior (''[[kshatriya]]'') varna (social class), Krishna is telling Arjuna to act as a warrior.{{sfn|Hacker|Halbfass|1995|p=264}} Neo-Hindus, preceded by medieval commentators like Dnyaneshwar, have preferred to translate ''svadharma'' not as class-related duty, or ''dharma'' as religion, but interpret it as "everyone must follow his [own] ''sva-dharma''."{{sfn|Hacker|Halbfass|1995|pp=261–262}}

According to [[Dnyaneshwar]] (1275–1296), the Gita ultimately shows that caste differences are not important. For Dnyaneshwar, people err when they see themselves as distinct from each other and Krishna, and these distinctions vanish as soon as they accept, understand and enter with love unto Krishna.<ref>{{cite book |author1=Doranne Jacobson |url=https://books.google.com/books?id=3WcMAQAAMAAJ |title=From untouchable to Dalit: essays on the Ambedkar Movement |author2=Eleanor Zelliot |author3=Susan Snow Wadley |publisher=Manohar Publications |year=1992 |isbn=978-81-85425-37-5 |pages=21–22 |author3-link=Susan Snow Wadley}}</ref>{{sfn|M.V. Nadkarni|2016|pp=232–233}}

According to [[Bankim Chandra Chatterjee]] (1838–1894), to render ''svadharma'' in English one must ask 'What is the sva-dharma for the non-Hindus', as the Lord did not ordain ''dharma'' only for Indians [Hindus] and "make all the others dharma-less."{{sfn|Hacker|Halbfass|1995|pp=261–262}} According to Hacker, this is an attempt to "universalize Hinduism."{{sfn|Hacker|Halbfass|1995|pp=261–262}}

According to [[Swami Vivekananda]] (1863–1902), ''sva-dharma'' in the Gita does not mean "caste duty", rather it means the duty that comes with one's life situation (mother, father, husband, wife) or profession (soldier, judge, teacher, doctor). For Vivekananda, the Gita was an egalitarian scripture that rejected caste and other hierarchies because of its verses such as 13.27—28, which states "He who sees the Supreme Lord dwelling equally in all beings, the Imperishable in things that perish, he sees verily. For seeing the Lord as the same everywhere present, he does not destroy the Self by the Self, and thus he goes to the highest goal."{{sfn|M.V. Nadkarni|2016|pp=96–97}}{{efn|This view in the Gita of the unity and equality in the essence of all individual beings as the hallmark of a spiritually liberated, wise person is also found in the classical and modern commentaries on Gita verses 5.18, 6.29, and others.{{sfn|Fowler|2012|pp=100, 118–119}}{{sfn|M.V. Nadkarni|2016|pp=233–234}}}}

[[Sri Aurobindo|Aurobindo]] (1872–1950) modernises the concept of ''dharma'' by internalising it, away from the social order and its duties towards one's capacities, which leads to radical individualism,{{sfn|Hacker|Halbfass|1995|p=266}} "finding the fulfilment of the purpose of existence in the individual alone."{{sfn|Hacker|Halbfass|1995|p=266}} He deduced from the Gita the doctrine that "the functions of a man ought to be determined by his natural turn, gift, and capacities",{{sfn|Hacker|Halbfass|1995|p=266}} that the individual should "develop freely"{{sfn|Hacker|Halbfass|1995|p=266}} and thereby would be best able to serve society.{{sfn|Hacker|Halbfass|1995|p=266}}

Gandhi's (1869–1948) view differed from Aurobindo's view.{{sfn|Hacker|Halbfass|1995|p=267}} He recognised in the concept of ''sva-dharma'' his idea of ''svadeshi'' (sometimes spelt ''swadeshi''), the idea that "man owes his service above all to those who are nearest to him by birth and situation."{{sfn|Hacker|Halbfass|1995|p=267}} To him, ''svadeshi'' was "''sva-dharma'' applied to one's immediate environment."{{sfn|Hacker|Halbfass|1995|page=268}}

According to [[Jacqueline Suthren Hirst|Jacqueline Hirst]], the universalist neo-Hindu interpretations of ''dharma'' in the Gita are modernist readings, though any study of pre-modern distant foreign cultures is inherently subject to suspicions about "control of knowledge" and bias on the various sides.<ref name="hirst1997p502">{{cite book |author=Jacqueline Hirst |url=https://books.google.com/books?id=tk9YBPOl36UC&pg=PA48 |title=The Fruits of Our Desiring: An Enquiry Into the Ethics of the Bhagavadgītā for Our Times |publisher=Bayeux |year=1997 |isbn=978-1-896209-30-2 |editor=Julius Lipner |pages=50–51}}</ref> Hindus have their own understanding of ''dharma'' that goes much beyond the Gita or any particular Hindu text.<ref name="hirst1997p502" /> Further, states Hirst, the Gita should be seen as a "unitary text" in its entirety rather than a particular verse analyzed separately or out of context. Krishna is presented as a teacher who "drives Arjuna and the reader beyond initial preconceptions". The Gita is a cohesively knit pedagogic text, not a list of norms.<ref>{{cite book |author=Jacqueline Hirst |url=https://books.google.com/books?id=tk9YBPOl36UC&pg=PA48 |title=The Fruits of Our Desiring: An Enquiry Into the Ethics of the Bhagavadgītā for Our Times |publisher=Bayeux |year=1997 |isbn=978-1-896209-30-2 |editor=Julius Lipner |pages=50–58}}</ref>

===Criticism of svadharma and caste-system===
The Gita has also been cited and criticized as a Hindu text that supports ''varna-dharma'' (personal duty) and the caste system.<ref>{{cite journal |last=Olcott |first=Mason |year=1944 |title=The Caste System of India |journal=American Sociological Review |publisher=Sage Publications |volume=9 |issue=6 |pages=648–657 |doi=10.2307/2085128 |jstor=2085128}}</ref><ref>{{cite book |author=Susan Bayly |url=https://books.google.com/books?id=HbAjKR_iHogC |title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age |publisher=Cambridge University Press |year=2001 |isbn=978-0-521-79842-6 |pages=13–14}}</ref>{{sfn|Maitra|2018|p=22}} [[B. R. Ambedkar]], born in a [[Dalit]] family and served as the first Law Minister in the [[First Nehru Ministry]], criticized the text for its stance on caste and for "defending certain dogmas of religion on philosophical grounds".{{sfn|Maitra|2018|p=22}} According to Jimmy Klausen, Ambedkar in his essay ''Krishna and his Gita'' stated that the Gita was a "tool" of Brahmanical Hinduism and for others such as Mahatma Gandhi and [[Bal Gangadhar Tilak|Lokmanya Tilak]]. To Ambedkar, states Klausen, it is a text of "mostly barbaric, religious particularisms" offering "a defence of the ''[[Kshatriya]]'' duty to make war and kill, the assertion that ''varna'' derives from birth rather than worth or aptitude, and the injunction to perform ''karma''" neither perfunctorily nor egotistically.<ref>{{cite book |author=Jimmy Casas Klausen |url=https://books.google.com/books?id=9QLfAQAAQBAJ |title=Disobedience: Concept and Practice |publisher=Routledge |year=2013 |isbn=978-1-135-14383-1 |editor=Elena Loizidou |pages=71–72}}</ref>

In his ''Myth and Reality'', [[Damodar Dharmananda Kosambi|D.D. Kosambi]] argued that "practically anything can be read into the Gita by a determined person, without denying the validity of a class system."<ref name=":1">[[Damodar Dharmananda Kosambi|D.D. Kosambi]] (1962) ''[[iarchive:MythAndReality|Myth and Reality: Studies in the Formation of Indian Culture]]'' p. 19. (Popular Prakashail, Bombay)</ref> Kosambi argued that the Gita was a scripture that supported the superiority of the higher varnas while seeing all other varnas as "defiled by their very birth, though they may in after-life be freed by their faith in the god who degrades them so casually in this one."<ref name=":1" /> He quotes the Gita which states that Krishna says "The four-caste (class) division has been created by Me."<ref name=":1" />{{sfn|M.V. Nadkarni|2016|pp=231–238}}{{efn|Scholars have contested Kosambi's criticism of the Gita based on its various sections on karma yoga, bhakti yoga and jnana yoga.{{sfn|M.V. Nadkarni|2016|pp=231–238}}}} Similarly, [[Narla Venkateswara Rao|V. R. Narla]] also argues that the Gita states that God created the caste (varna) system.<ref name=":0">V. R. Narla (2010), ''The Truth About the Gita,'' pp. 154-159. Prometheus Books.</ref> Narla also critiques the Gita for stating that those who are not kshatriyas or Brahmins are "born from sinful wombs".<ref name=":0" />

== The Gita and war ==
[[File:Arjuna and His Charioteer Krishna Confront Karna, crop.jpg|thumb|150px|A painting of Krishna recounting Gita to Arjuna during the [[Kurukshetra War]], from the ''[[Mahabharata]]''. {{circa|1820{{nbsp}}CE}}]]

=== Allegory of war ===
Unlike any other religious scripture, the Bhagavad Gita broadcasts its message in the centre of a battlefield.<ref>{{harvnb|Krishnananda|1980|pages=12–13}}</ref> Several modern Indian writers have interpreted the battlefield setting as an allegory for "the war within".{{sfn|Easwaran|2007|p=15}} [[Eknath Easwaran]] writes that the Gita{{'}}s subject is "the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious".<ref>{{harvnb|Easwaran|2007|page=15}}</ref>

[[Swami Nikhilananda]], takes Arjuna as an allegory of Ātman, Krishna as an allegory of [[Brahman]], Arjuna's chariot as the body, and Dhritarashtra as the ignorant mind.{{refn|group=note|{{harvnb|Nikhilananda|Hocking|2006|page=2}} "Arjuna represents the individual Self, and Sri Krishna the Supreme Self dwelling in every heart. Arjuna's chariot is the body. The blind king Dhritarashtra is the mind under the spell of ignorance, and his hundred sons are man's numerous evil tendencies. The battle, a perennial one, is between the power of good and the power of evil. The warrior who listens to the advice of the Lord speaking from within will triumph in this battle and attain the Highest Good."}} Nikhilananda's allegorical interpretation is shared by Huston Smith.{{sfn|Sargeant|2009|p=x}} [[Swami Vivekananda]] interprets the first discourse in the Gita as well as the "Kurukshetra war" allegorically.<ref>{{Citation|last=Vivekananda|first=Swami|title=The Complete works of Swami Vivekananda |volume=9 |chapter=[[wikisource:The Complete Works of Swami Vivekananda/Volume 9/Sayings and Utterances|Sayings and Utterances]] }}</ref> Vivekananda states that "when we sum up its esoteric significance, it means the war which is constantly going on within man between the tendencies of good and evil".{{Sfn|Vivekananda|1998}}

[[Mahatma Gandhi]], in his commentary on the Gita,<ref>see {{harvnb|Gandhi|2009}}</ref> interprets the battle as an allegory in which the battlefield is the soul and Arjuna embodies man's higher impulses struggling against evil.<ref>{{harvnb|Fischer|2010|pages=15–16}}</ref>

In [[Aurobindo]]'s view, Krishna was a historical figure, but his significance in the Gita is as a "symbol of the divine dealings with humanity",<ref>{{harvnb|Aurobindo|2000|pages=15–16}}</ref> while Arjuna typifies a "struggling human soul".<ref name =THD/> However, Aurobindo rejected the interpretation that the Gita, and the ''Mahabharata'' by extension, is only "an allegory of the inner life" and therefore that it has nothing to do with our outward human life and actions.<ref name =THD>{{harvnb|Aurobindo|2000|pages=20–21}}</ref>{{refn|group=note|Aurobindo writes, "... That is a view which the general character and the actual language of the epic does not justify and, if pressed, would turn the straightforward philosophical language of the Gita into a constant, laborious and somewhat puerile mystification ... the Gita is written in plain terms and professes to solve the great ethical and spiritual difficulties which the life of man raises, and it will not do to go behind this plain language and thought and wrest them to the service of our fancy. But there is this much of truth in the view that the setting of the doctrine, though not symbolical, is certainly typical.<ref name="THD"/>}}

=== Promotion of just war and duty ===
Scholars such as Steven Rosen, Laurie L. Patton and Stephen Mitchell have seen in the Gita a religious defence of the warrior class ([[Kshatriya]] [[Varna (Hinduism)|Varna]]) duty (''svadharma''), which is to wage war with courage. They do not see only an allegorical teaching but also a real defence of [[just war]].<ref>Rosen, Steven; Krishna's Song: A New Look at the Bhagavad Gita, p. 22.</ref><ref>Patton, Laurie L.; The Failure of Allegory in ''Fighting Words''</ref>

[[Indian independence movement|Indian independence leaders]] like [[Lala Lajpat Rai]] and [[Bal Gangadhar Tilak]] saw the Gita as a text which defended war when necessary and used it to promote armed rebellion against colonial rule. Lajpat Rai wrote an article on the "Message of the Bhagavad Gita". He saw the main message as the bravery and courage of Arjuna to fight as a warrior.<ref name="ReferenceA">{{harvnb|M.V. Nadkarni|2016|pp=Chapter 4}}</ref> [[Bal Gangadhar Tilak]] saw the Gita as defending killing when necessary for the betterment of society, such as, for example, the killing of [[Afzal Khan (general)|Afzal Khan]].<ref name="ReferenceA"/>

=== Pacifism and the Gita ===
Because by the end of the Gita, Krishna convinces Arjuna that it is his right and duty to fight, the Gita has been argued by some as pro-war, while others argue it is neither pro- nor anti-war.<ref>{{Cite web |url=https://shc.stanford.edu/stanford-humanities-center/events/fields-religious-interpretation-bhagavad-gita-and-war |title=Fields of Religious Interpretation: The Bhagavad Gita and War |date=5 January 2016 |access-date=8 March 2023 |archive-date=8 March 2023 |archive-url=https://web.archive.org/web/20230308002101/https://shc.stanford.edu/stanford-humanities-center/events/fields-religious-interpretation-bhagavad-gita-and-war |url-status=live }}</ref>

Noted author [[Christopher Isherwood]] suffered the death of his father in WWI and saw no serious effort by the Allies to avoid plunging head-on into the next war. In his novels, ''[[The Berlin Stories]]'', he describes life in Germany as the Nazis rose to power. In the late 1930s, with advice from and influence of [[Aldous Huxley]] and [[Gerald Heard]]<ref>{{cite book |last= Sawyer |first= Dana |date= 2002|title= Aldous Huxley: A Biography |publisher= Crossroads Publishing Company |page= 99|isbn= 0-8245-1987-6}}</ref> he became a practising pacifist and [[Conscientious objector|Conscientiousness Objector]], working with the Quakers, doing alternative service to help settle Jewish refugees fleeing the war.<ref>{{Cite web |url=https://www.latimes.com/archives/la-xpm-1986-01-06-me-13515-story.html |title=Obituary in the Los Angeles Times |website=[[Los Angeles Times]] |date=6 January 1986 |access-date=8 March 2023 |archive-date=7 March 2023 |archive-url=https://web.archive.org/web/20230307212742/https://www.latimes.com/archives/la-xpm-1986-01-06-me-13515-story.html |url-status=live }}</ref><ref>{{Cite news |url=https://www.nytimes.com/1986/01/06/obituaries/christopher-isherwood-is-dead-at-81.html |title=Obituary in the NY Times |website=[[The New York Times]] |date=6 January 1986 |access-date=8 March 2023 |archive-date=7 March 2023 |archive-url=https://web.archive.org/web/20230307195733/https://www.nytimes.com/1986/01/06/obituaries/christopher-isherwood-is-dead-at-81.html |url-status=live }}</ref><ref>{{cite book |last= Isherwood |first= Christo6pher |date= 1996|title= Diaries: Volume 1, 1939-1960, Edited and Introduced by Katherine Bucknell |publisher= HarperFlamingo|page= Introduction XII|isbn= 978-0061180002}}</ref> In 1944, Isherwood worked with [[Swami Prabhavananda]] of the [[Vedanta Society#Vedanta Society of Southern California|Vedanta Society of Southern California]] to translate the [[Bhagavad Gita - Song of God|Bhagavad Gita]] into English.<ref>{{cite book |last= Isherwood |first= Christo6pher |date= 199|title= Diaries: Volume 1, 1939-1960, Edited and Introduced by Katherine Bucknell |publisher= HarperFlamingo|page= 117|isbn= 978-0061180002}}</ref> In the Appendix, there is an essay written by Isherwood titled, [[Bhagavad Gita - Song of God#The Gita and War|''The Gita and War'']]. He argues that in certain circumstances, it would be quite alright to refuse to fight. In Arjuna's particular circumstances, since it is a righteous war, and he is a warrior by birth and trade, he must fight.<ref>[[Bhagavad Gita - Song of God#The Gita and War|''The Gita and War'']]</ref>
<Blockquote>
...every action, under certain circumstances and for certain people, maybe a stepping-stone to spiritual growth—if it is done in the spirit of non-attachment. There is no question, here, of doing evil that good may come. The Gita does not countenance such opportunism. Arjuna is to do the best he knows, in order to pass beyond that best to better.<ref>Bhagavad Gita – The Song of God, 2023 Edition, The Gita and War, page 149</ref>
</Blockquote>

=== Ethics, war and violence ===
Soon after [[Kurukshetra War#Krishna's peace mission|Krishna's peace mission fails]], Krishna in the Gita persuades Arjuna to wage war where the enemy includes some of his own relatives and friends. In light of the ''[[Ahimsa]]'' (non-violence) teachings in Hindu scriptures, the Gita has been criticized as violating the ''Ahimsa'' value, or alternatively, as supporting political violence.{{sfn|Minor|1986|pp=65–73}} The justification of political violence when peaceful protests and all else fails, states Varma, has been a fairly common feature of modern Indian political thought along with the mighty antithesis of Gandhian thought on non-violence. During the independence movement in India, Indians (especially the Hindus) considered the active burning and drowning of British goods. While technically illegal under colonial legislation, these acts were viewed as a moral and [[Just war theory|just war]] for the sake of liberty and righteous values of the type that the Gita discusses.<ref name="Varma1990p232">{{cite book |author=Vishwanath Prasad Varma |url=https://books.google.com/books?id=bLrp0c0hizAC |title=The Political Philosophy of Sri Aurobindo |publisher=Motilal Banarsidass |year=1990 |isbn=978-81-208-0686-3 |pages=232–235}}</ref> According to Nicholas Owen, the influential [[Hindu nationalism|Hindu nationalist]] (and the father of [[Hindutva]]) [[Veer Savarkar]] often turned to [[Hindu texts|Hindu scriptures]] such as the Bhagavad Gita, arguing that the text justified violence against those who would harm [[Bharat Mata|Mother India]].<ref>Nicholas Owen (2007), ''The British Left and India: Metropolitan Anti-Imperialism, 1885-1947'', Oxford University Press, p.67</ref>

[[Narla Venkateswara Rao]], in his book-length critique of the text titled ''The Truth About the Gita,'' criticizes the ethical teachings of the Gita. He argues that the ethics of the Gita are so ambiguous, that one can use it to justify any ethical position and primarily supports a warrior ethos.<ref>V. R. Narla (2010), ''The Truth About the Gita,'' pp. 126-135. Prometheus Books.</ref> In his ''Myth and Reality'', the Indian historian [[Damodar Dharmananda Kosambi]] argued that the Gita was written as a religious text that could provide support for the actions of the upper castes, including the warrior caste. These sorts of exhortations to battle would not have been uncommon in ancient India as it was the job of Indian bards. Kosambi writes that in the Gita, "the high god repeatedly emphasizes the great virtue of non-killing (''ahimsa''), yet the entire discourse is an incentive to war."<ref name=":2">[[Damodar Dharmananda Kosambi|D.D. Kosambi]] (1962) ''[[iarchive:MythAndReality|Myth and Reality: Studies in the Formation of Indian Culture]]'' p. 21. (Popular Prakashail, Bombay).</ref> He also cites the Gita, which states: "If slain, you gain heaven; if victorious, the earth; so up, son of Kunti, and concentrate on fighting."<ref name=":2" /> Kosambi argues that the injunctions and excuses for killing found in the Gita are unethical.<ref name=":2" />

The Indian jurist and politician [[B. R. Ambedkar]] interpreted the Gita as an unethical defence of violence based on the eternity of the soul (''atman''). Ambedkar wrote, "To say that killing is no killing because what is killed is the body and not the soul is unheard of defence of murder...If Krishna were to appear as a lawyer acting for a client who is being tried for murder and pleaded the defence set out by him in the Bhagavad Gita there is not the slightest doubt that he would be sent to the lunatic asylum." Ethicist Jeremy Engels notes that in contrast to Ambedkar's view, other readers, including [[Ralph Waldo Emerson]] and [[Walt Whitman]], as well as "most pandits and yogis", understand the Gita's message not as a literal call to war, but as an allegory for the inner battle between good and evil in the human soul.<ref>Engels, Jeremy David (2021). ''The Ethics of Oneness: Emerson, Whitman, and the Bhagavad Gita'', pp. 14-15. University of Chicago Press.</ref>

In his introduction to his translation of the Gita, [[Purushottama Lal]] argues that while Arjuna appears as a pacifist, concerned with ''ahimsa'', Krishna "is the [[Militarism|militarist]]" who convinces him to kill.<ref name=":3">P. Lal (2019). ''[https://books.google.com/books?id=BPePDwAAQBAJ&dq=%22There+could+hardly+be+a+better+example+of+forked-tongue+speciousness%22++P.+Lal&pg=PT15 The Bhagavadgita],'' Introduction''.'' Orient Paperbacks</ref> According to Lal, Krishna makes use of a "startling" argument to convince Arjuna to kill, which Lal outlines as "the [[Ātman (Hinduism)|Ātman]] is eternal; only the body dies; so, go ahead and kill – you will kill only the body, the atman will remain unaffected [2:19-21]."<ref name=":3" /> Lal states that "there could hardly be a better example of forked-tongue speciousness."<ref name=":3" /> Lal further argues that: "the truth of the matter surely is that no rational refutation is possible of the essential humanist position that killing is wrong...many of the answers given by Krishna appear to be evasive and occasionally sophistic. When logic fails, Krishna apparently resorts to divine magic."<ref name=":3" /> According to Lal, in the Gita, Krishna "stuns Arjuna with a glorious 'revelation' of psychedelic intensity." This "confidence trick" is problematic for Lal, who sees Arjuna's plight as a "painful and honest problem that Krishna should have faced on its own terms, painfully and honestly, and did not".<ref name=":3" />

Mahatma Gandhi credited his commitment to ''ahimsa'' to the Gita. For Gandhi, the Gita is teaching that people should fight for justice and righteous values and that they should never meekly suffer injustice to avoid a war. According to the Indologist Ananya Vajpeyi, the Gita does not elaborate on the means or stages of war, nor on ''ahimsa'', except for stating that "''ahimsa'' is virtuous and characterizes an awakened, steadfast, ethical man."<ref name="Vajpeyi2012p66">{{cite book |author=Ananya Vajpeyi |url=https://books.google.com/books?id=knCDsvJYy1EC&pg=PA66 |title=Righteous Republic: The Political Foundations of Modern India |publisher=Harvard University Press |year=2012 |isbn=978-0-674-06728-8 |pages=66–67}}</ref> For Gandhi, states Vajpeyi, ''ahimsa'' is the "relationship between self and other" as he and his fellow Indians battled against colonial rule. Gandhian ahimsa is in fact "the essence of the entire Gita", according to Vajpeyi.<ref name="Vajpeyi2012p66" /> The teachings of the Gita on ''ahimsa'' are ambiguous, states Arvind Sharma, and this is best exemplified by the fact that Nathuram Godse stated the Gita as his inspiration to do his ''dharma'' after he [[Assassination of Mahatma Gandhi|assassinated Mahatma Gandhi]].{{sfn|Sharma|1986|pp=xiv–xv}}<ref>{{Cite news |date=2015-01-29 |title=Gita, Gandhi and Godse |url=https://www.thehindu.com/opinion/op-ed/gita-gandhi-and-godse/article6835411.ece#:~:text=Godse%20used%20similar%20arguments%20to%20justify%20the%20killing,and%20bigotry,%20but%20inspiration%20for%20compassion%20and%20confluence. |access-date=2024-09-20 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref> [[Thomas Merton]], the Trappist monk and author of books on Zen Buddhism, concurs with Gandhi and states that the Gita is not teaching violence nor propounding a "make war" ideology. Instead, it is teaching peace and discussing one's duty to examine what is right and then act with pure intentions, when one faces difficult and repugnant choices.{{sfn|Miller|1986|pp=149–150}}

== Psychotherapeutic interpretation ==
Balodhi and Keshavan referenced the Gita as a source for developing a culturally sensitive [[Psychotherapy|psychotherapeutic]] model.<ref name=":4">{{Cite journal |last1=Balodhi |first1=JP |last2=Keshavan |first2=MS |date=1986 |title=Bhagavadgita and Psychotherapy |url=https://nimhans.ac.in/wp-content/uploads/2020/10/11.Bhagvadgita-and-Psychotherapy_139-143.pdf |journal=Nimhans |volume=4 |issue=2 |pages=139–143}}</ref> Krishna, has been compared to a cognitive therapist, in relation to Arjuna, who suffers from both physical and psychological symptoms of mental disturbance. Physically, Arjuna's mouth dries up, his limbs tremble, and his hairs stand on their ends. Psychologically, he faces anxiety, confusion, and negative self-evaluation.<ref name=":4" /> Krishna corrects Arjuna's cognitive state by introducing a new framework of action, which is removed from anticipation of the outcome. The concepts of ''jnana'', ''karma'', and ''bhakti'' can be taken as three steps for cognitive restructuring.<ref name=":4" /> Psychologists [[Dacher Keltner]] and [[Jonathan Haidt]] have argued that Arjuna's case is one of 'awe-inspired transformation', noting Arjuna's willingness to follow Krishna's command once he has experienced the emotion of awe.<ref>{{Cite journal |last=Keltner |first=Dacher |last2=Haidt |first2=Jonathan |date=January 2003 |title=Approaching awe, a moral, spiritual, and aesthetic emotion |url=https://www.tandfonline.com/doi/full/10.1080/02699930302297 |journal=Cognition and Emotion |language=en |volume=17 |issue=2 |pages=297–314 |doi=10.1080/02699930302297 |issn=0269-9931}}</ref>

== See also ==
{{Div col|colwidth=30em}}
* [[Ashtavakra Gita]]
* [[Avadhuta Gita]]
* [[Devi Gita]]
* [[Ganesha Purana#Kridakhanda: The Ganesha Gita|Ganesha Gita]]
* [[Guru Gita]]
* [[Kamagita]]
* [[Uddhava#Uddhava Gita|Uddhava Gita]]
* [[Vyadha Gita]]
{{div col end}}

==Notes==
{{notelist|35em|refs=


{{efn|name="synthesis"|Synthesis of traditions:
* {{harvtxt|Minor|1986|pp=74–75, 81}} states that the Gita is "more clearly defined as a synthesis of Vedanta, Yoga and Samkhya" philosophies.
* According to the Gita translator Radhakrishnan, quoted in a review by Robinson, Krishna's discourse is a "comprehensive synthesis" that inclusively unifies the competing strands of Hindu thought such as "Vedic ritual, Upanishadic wisdom, devotional theism and philosophical insight" {{harv|Robinson|2006|p=95}}.
* According to {{harvtxt|Cornille|2006|p=2}}, the Gita presents the main beliefs of Hinduism, stressing upon the importance of detachment, duty, the prevalence of [[Guṇa|gunas]], the difference between body and immortal soul, and its [[Metempsychosis|transmigration]].
* According to {{harvtxt|Raju|1992|p=211}}, the Bhagavad Gita is a great synthesis of impersonal spiritual monism with personal God, of "the ''yoga'' of action with the ''yoga'' of transcendence of action, and these again with the ''yogas'' of devotion and knowledge" .
* Aurobindo described the text as a synthesis of various [[Yoga]]s.}}
}}
{{reflist|group=note|2}}

==References==
{{reflist|30em}}

==Sources==

===Printed sources===
{{refbegin|30em}}

* {{Citation|last=Aurobindo|first=Sri|title=Essays on the Gita|url=https://books.google.com/books?id=2IMUuYi-pW0C|year=2000|publisher=SriAurobindoAshram Publication Dept|isbn=978-81-7058-612-8}}

* {{cite journal | last =Birch | first =Jason | year =2013 | title =Rajayoga: The Reincarnations of the King of All Yogas | journal =International Journal of Hindu Studies |volume=17 |issue=3 |pages=401–444 | doi =10.1007/s11407-014-9146-x }}
* {{Citation | last =Bloom | first =Harold | title=The Western canon : the books and school of the ages |year=1995 |publisher=Riverhead Books |location=New York |isbn=978-1-57322-514-4 |url=https://archive.org/details/westerncanonbook00bloo |edition=1st Riverhead }}
* {{Citation | last =Bose |first=Buddhadeva |title=The Book of Yudhisthir: A Study of the Mahabharat of Vyas |url=https://books.google.com/books?id=vL4DhBWJbGIC&pg=PA71 |year=1986 |publisher=Orient Blackswan |isbn=978-0-86131-460-7 }}
* {{cite book| last =Buitenen | first =J.A.B. van | year =2013| title =The Bhagavadgita in the Mahabharata | publisher =University of Chicago Press | isbn =978-0-226-21902-8| url =https://books.google.com/books?id=4S5OCgAAQBAJ}}

*{{cite thesis |type=Master of Arts |last=Casebeer |first=Albert John |year=1952 |publication-date= 2015 |title=Concepts of self-realization (a comparison of the concept of self-realization in the "Bhagavadgita" with that concept in the Pauline Epistles) |chapter=Philosophy, Religion and Theology |publisher= University of Southern California; ProQuest LLC |location=United States |doi=10.25549/usctheses-c40-1215}}
* {{Citation |last=Chidbhavananda |first=Swami |title=The Bhagavad Gita |year=1997 |publisher=Sri Ramakrishna Tapovanam |location=Tirupparaitturai |isbn=978-81-8085-147-6 }}
* {{Citation |title=Shreemad Bhagawad Geeta chapter I & II: original Sanskrit text with Roman transliteration, word-for-word meaning, translation and commentary |last=Chinmayananda |first=Swami |author-link=Swami Chinmayananda |year=1998 |edition=revised |publisher=Central Chinmaya Mission Trust |location=Mumbai, India |isbn=81-7597-084-7 }}
* {{Citation |last=Coburn |first=Thomas B. |title=Encountering the Goddess: A Translation of the Devī-Māhātmya and a Study of Its Interpretation |url=https://books.google.com/books?id=c7vIzNrC-coC&pg=PA27 |year=1991 |publisher=SUNY Press |isbn=978-0-7914-0446-1 }}
*{{Citation|last=Cornille|first=Catherine|title=Song Divine: Christian Commentaries on the Bhagavad Gītā|url=https://books.google.com/books?id=F8DxPDYHgbEC|year=2006|publisher=Peeters Publishers|isbn=978-90-429-1769-9}}

* {{Citation | last =Davis | first =Richard H. | year =2014 | title =The 'Bhagavad Gita': A Biography | publisher =Princeton University Press | isbn =9780691139968 | url =https://press.princeton.edu/books/hardcover/9780691139968/the-bhagavad-gita | access-date =9 March 2023 | archive-date =12 August 2020 | archive-url =https://web.archive.org/web/20200812101843/https://press.princeton.edu/books/hardcover/9780691139968/the-bhagavad-gita | url-status =live }}
* {{Citation |last1=Deutsch |first1=Eliot |last2=Dalvi |first2=Rohit |title=The Essential Vedānta: A New Source Book of Advaita Vedānta |url=https://books.google.com/books?id=VIc6AdO07-IC |year=2004 |publisher=World Wisdom, Inc |isbn=978-0-941532-52-5 }}
* {{Citation |last=De Michelis |first=Elizabeth |author-link=Elizabeth de Michelis |year=2005 |title=A History of Modern Yoga |publisher=Continuum}}
* {{Cite web | last =Doniger | first =Wendy | year =2024 | title =Bhagavadgita {{!}} Definition, Contents, & Significance {{!}} Britannica | website =www.britannica.com | language =en | url =https://www.britannica.com/topic/Bhagavadgita | access-date =2022-12-27 | archive-date =21 August 2018 | archive-url =https://web.archive.org/web/20180821140609/https://www.britannica.com/topic/Bhagavadgita | url-status =live }}

* {{Citation | last =Easwaran |first=Eknath |title=The Bhagavad Gita |year=2007 |publisher=Nilgiri Press |isbn=978-1-58638-019-9 }}
* {{Citation |last=Easwaran |first=Eknath |title=The End of Sorrow: The Bhagavad Gita for Daily Living (vol 1) |year=1993 |publisher=Nilgiri Press |location=Berkeley, California |isbn=978-0-915132-17-1 |url-access=registration |url=https://archive.org/details/endofsorrow00easw }}
* {{cite book| last =Edgerton | first =Franklin| year =1952| title =The Bhagavad Gita | publisher =Harvard University Press |url =https://archive.org/details/TheBhagavadGitaPartIEdgertonFranklin/page/n5}}
* {{cite book| last =Edgerton | first =Franklin | year =1952a | title=The Bhagavad Gita, Part 2 | publisher =Harvard University Press}}
* {{Citation | last=Egenes | first=Thomas | year =2003 | title =Introduction To Sanskrit |publisher=Motilal Banarsidass |isbn=978-81-208-1693-0 |url=https://books.google.com/books?id=ZAu6xhfb4bUC&pg=PA4 }}

* {{Citation|last=Fischer|first=Louis|title=Gandhi: His Life and Message for the World|url=https://books.google.com/books?id=osSGRAAACAAJ|year=2010|publisher=Penguin Group|isbn=978-0-451-53170-4}}
* {{Citation |last=Flood |first=Gavin |title=An Introduction to Hinduism |year=1996 |publisher=Cambridge University Press |location=Cambridge |isbn=0-521-43878-0 |url-access=registration |url=https://archive.org/details/introductiontohi0000floo }}
* {{cite book|last1 =Flood | first1 =Gavin| last2 =Martin | first2 =Charles | year =2013 | title =The Bhagavad Gita: A New Translation | publisher =W.W. Norton & Company | isbn =978-0-393-34513-1 | url =https://books.google.com/books?id=PDYEAwAAQBAJ&pg=PR26}}
* {{Citation |last=Fowler |first=Jeaneane D |title=The Bhagavad Gita: A Text and Commentary for Students |year=2012 |publisher=Sussex Academy Press |location=Eastbourne |isbn= 978-1-84519-520-5 }}

* {{Citation | last = Gambhirananda |first = Swami |year = 1997 |title = Bhagavadgītā: With the commentary of {{IAST|Śaṅkarācārya}}| publisher = Advaita Ashrama |location = Calcutta |isbn=81-7505-041-1 }}
* {{Citation|last=Gandhi|first=Mahatma|title=The Bhagavad Gita According to Gandhi|url=https://books.google.com/books?id=HUbUcXcXES8C|year=2009|publisher=North Atlantic Books|isbn=978-1-55643-800-4}}
* {{Citation |last1=Gyaānadeva |author-link=Dnyaneshwar |last2=Pradhan |first2=Vitthal Ganesh |title=Jnāneshvari: Bhāvārthadipikā |series=UNESCO Collection of Representative Works: Indian Series |place=Albany, NY |publisher=SUNY Press |editor-last=Lambert |editor-first=Hester Marjorie |year=1987 |page=ix |url=https://books.google.com/books?id=Xxg0RI7dSWIC |isbn=978-0-88706-487-6 }}

* {{Citation|last1=Hacker|first1=Paul|last2=Halbfass|first2=Wilhelm|title=Philology and Confrontation: Paul Hacker on Traditional and Modern Vedānta|url=https://books.google.com/books?id=k91ZnWPTwXoC&pg=PA259|year=1995|publisher=SUNY Press|isbn=978-0-7914-2581-7}}
* {{cite journal|last=Hacker|first=Paul| year= 1958|title= Der Dharma-Begriff des Neuhinduismus|journal= Zeitschrift für Missions-und Religionswissenschaft|volume= 42}}
* {{cite journal|title= The "Gita" of J. Robert Oppenheimer| first=James A.|last= Hijiya| journal=Proceedings of the American Philosophical Society| volume= 144|pages= 123–167|number= 2|year= 2000|jstor=1515629 | publisher= American Philosophical Society}}
* {{Citation | last =Hiltebeitel | first =Alf | author-link =Alf Hiltebeitel | year =2002 | title =Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture" | publisher =Routledge | url =https://archive.org/details/thereligioustraditionsofasiajosephkitagawa/page/n57/mode/2up| isbn =978-1-136-87597-7 }}
* {{Citation | last=Hudson | first=Dennis |title=Early Evidence of the Pancaratra Agama as Chapter 8 in The Roots of Tantra |year=2002 |publisher=SUNY Press}}
* {{Citation|last=Hume|first=Robert E.|title=The World's Living Religions|url=https://books.google.com/books?id=7v3gP3_2TaYC|year=1959|isbn=978-1-56390-160-7}}

* {{cite book | last =Isaeva | year =1992 | title =Shankara and Indian Philosophy | publisher =State University of New York Press | isbn =978-0-7914-1281-7}}

* {{Citation|last1=Jones|first1=Constance|last2=Ryan|first2=James D.|title=Encyclopedia of Hinduism|url=https://books.google.com/books?id=OgMmceadQ3gC&pg=PA199|year=2007|publisher=Infobase Publishing|isbn=978-0-8160-7564-5}}
* {{cite book |last=Jungk |first=Robert |author-link=Robert Jungk |year=1958 |title=Brighter than a Thousand Suns: A Personal History of the Atomic Scientists |location=New York |publisher=Harcourt Brace |isbn=0-15-614150-7 |oclc=181321|title-link=Brighter than a Thousand Suns: A Personal History of the Atomic Scientists }}

* {{Citation|last=Krishnananda|first=(Swami.)|title=The Philosophy of the Bhagavadgita|url=https://books.google.com/books?id=U_qIbwAACAAJ|year=1980|publisher=The Divine Life Society|isbn=978-81-7052-077-1}}
* {{Citation |last=Londhe |first=Sushama |title=A tribute to Hinduism: thoughts and wisdom spanning continents and time about India and her culture |url=https://books.google.com/books?id=G3AMAQAAMAAJ |year=2008 |publisher=Pragun Publication |isbn=978-81-89920-66-1 }}

* {{cite book | last =Larson | first =Gerald James | year =2009 | title =World Religions in America, Fourth Edition: An Introduction | editor =Jacob Neusner | publisher =Westminster John Knox Press| isbn =978-1-61164-047-2 | url =https://books.google.com/books?id=34vGv_HDGG8C }}
* {{cite book| last =Lochtefeld | first =James G. | year =2001 | title =The Illustrated Encyclopedia of Hinduism, Volume 1 |publisher =The Rosen Publishing Group, Inc|isbn=978-0-8239-3179-8 | url=https://books.google.com/books?id=5kl0DYIjUPgC|access-date=10 October 2018 | archive-date =19 January 2023 | archive-url =https://web.archive.org/web/20230119140900/https://books.google.com/books?id=5kl0DYIjUPgC | url-status =live}}

* {{cite book | last =Maitra | first =Keya | year=2018 | title= Philosophy of the Bhagavad Gita: A Contemporary Introduction|url=https://books.google.com/books?id=UmRHDwAAQBAJ|publisher=Bloomsbury Academic|isbn=978-1-350-04017-5}}
* {{Citation | last =Malinar | first =Angelika | year =2007 | title =The Bhagavadgita | publisher =Cambridge University Press | url =https://books.google.com/books?id=qT7Uto9IPksC&q=bhagavad+gita+war+heroism | isbn =978-1-139-46905-0 }}
* {{Citation |last=Matilal |first=Bimal Krishna |year=2005 |chapter=Jnana |editor-last=Jones |editor-first=Lindsay |title=MacMillan Encyclopedia of Religions |publisher=MacMillan}}
*{{citation |last = Matchett |first = Freda|title = Krsna, Lord or Avatara? the relationship between Krsna and Visnu: in the context of the Avatara myth as presented by the Harivamsa, the Visnupurana and the Bhagavatapurana|publisher = Routledge|location = Surrey|year = 2000|isbn = 978-0-7007-1281-6}}
* {{cite book| last =McLeod | first =Alexus | year =2014 | title =Understanding Asian Philosophy|url=https://books.google.com/books?id=X1PwAwAAQBAJ | publisher=A&C Black|isbn=978-1-78093-631-4}}
* {{Citation | last =Michaels | first =Axel | year =2004 | title =Hinduism: Past and present | place =Princeton, New Jersey | publisher =Princeton University Press}}
* {{Citation |last=Miller |first=Barbara Stoler |title=The Bhagavad-Gita: Krishna's Counsel in Time of War |publisher=Columbia University Press |year=1986 |isbn=0-231-06468-3 |url=https://archive.org/details/bhagavadgita0022cm }}
* {{Citation | last =Miller | first =Barbara | year =2004 | title =The Bhagavad-Gita | publisher =Random House LLC | url =https://books.google.com/books?id=kSZnx6QrcGQC&q=bhagavad+gita+heroism | isbn =978-0-553-90039-2 }}
* {{cite book|first= Robert N.|last= Minor|title= Bhagavad Gita: An Exegetical Commentary|url= https://books.google.com/books?id=ru_RjwEACAAJ|year= 1982|publisher= South Asia Books|isbn= 978-0-8364-0862-1|access-date= 13 October 2018|archive-date= 16 April 2023|archive-url= https://web.archive.org/web/20230416075912/https://books.google.com/books?id=ru_RjwEACAAJ|url-status= live}}
* {{Citation |last=Minor |first=Robert N. |title=Modern Indian Interpreters of the Bhagavadgita |year=1986 |publisher=State University of New York |location=Albany, New York |isbn=0-88706-297-0 |url=https://archive.org/details/modernindianinte0000unse }}

* {{cite book|author= M.V. Nadkarni|title= The Bhagavad-Gita for the Modern Reader: History, Interpretations and Philosophy|url= https://books.google.com/books?id=DCklDwAAQBAJ|year= 2016|publisher= Taylor & Francis|isbn= 978-1-315-43899-3}}
* {{Citation|last=Nakamura|first=Hajime|year=1950|title=A History of Early Vedānta Philosophy – Part 2|place=Delhi|publisher=Motilal Banarsidass (Reprint 2004)|isbn=978-81-208-1963-4}}
* {{Citation | last =Nicholson | first =Andrew J.| year =2010 | title =Unifying Hinduism: Philosophy and Identity in Indian Intellectual History | publisher =Columbia University Press | location=New York | isbn=978-0-231-14986-0| title-link =Unifying Hinduism: Philosophy and Identity in Indian Intellectual History}}
* {{cite journal | last=Nikam | first=N.A.| title=A Note on the Individual and His Status in Indian Thought | url=https://archive.org/details/sim_philosophy-east-and-west_1952-10_2_3/page/254 | journal=Philosophy East and West | publisher= University of Hawai'i Press| volume=2 | issue=3 | year=1952 | doi=10.2307/1397274 | pages=254–258| jstor=1397274}}
* {{Citation|last1=Nikhilananda|first1=Swami|last2=Hocking|first2=William E.|title=The Bhagavad Gita|url=https://books.google.com/books?id=IAp2FYvHeWIC|year=2006|publisher=Kessinger Publishing|isbn=978-1-4254-8607-5}}
* {{cite book |first=Ronald |last=Neufeldt |editor-first=Robert Neil |editor-last=Minor |title=Modern Indian Interpreters of the Bhagavad Gita |date=30 September 1986 |url=https://books.google.com/books?id=qVmSnL23_xgC&pg=PA31 |publisher=State University of New York Press |isbn=978-1-4384-1325-9}}

* {{Citation|last=Pandit|first=Bansi|title=Explore Hinduism|url=https://books.google.com/books?id=PT5h4IjBMk0C|year=2005|publisher=Heart of Albion|isbn=978-1-872883-81-6}}
* Palshikar, Sanjay. ''Evil and the Philosophy of Retribution: Modern Commentaries on the Bhagavad-Gita'' (Routledge, 2015)
* {{Citation |last=Radhakrishnan |first=S.|title=The Bhagavadgītā |year=1993 |publisher=Harper Collins |isbn=81-7223-087-7 }}

* {{Citation | last =Raju | first =P.T.| year =1992 | title =The Philosophical Traditions of India | place =Delhi | publisher =Motilal Banarsidass Publishers Private Limited}}
* {{cite book |last=Roy |first=Kaustuv |title=Rethinking Curriculum in Times of Shifting Educational Context |publisher=Palgrave Macmillan |year=2018 |isbn=978-3-319-61105-1 |doi=10.1007/978-3-319-61106-8 }}
* {{Citation |title=Universal message of the Bhagavad Gita: An exposition of the Gita in the light of modern thought and modern needs (Vol. 1) |volume=1 |last=Ranganathananda |first=(Swami) |author-link=Swami Ranganathananda |year=2000 |publisher=Advaita Ashrama |location=Calcutta |isbn=81-7505-213-9 }}
*{{Citation |last=Rao |first=Vasudeva |title=Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi |url=https://books.google.com/books?id=-utNEpTZWUkC&pg=PA86|year=2002|publisher=Orient Blackswan|isbn=978-81-250-2297-8}}
* {{Citation |last=Robinson |first=Catherine A.|title=Interpretations of the Bhagavad-Gītā and Images of the Hindu Tradition: The Song of the Lord |year=2006 |publisher=Routledge |isbn=978-0-415-34671-9 }}
* {{cite book| last =Robinson | first =Catherine A. | year =2014 | title =Interpretations of the Bhagavad-Gita and Images of the Hindu Tradition: The Song of the Lord | publisher =Taylor & Francis | isbn =978-1-134-27891-6 | url =https://books.google.com/books?id=NKHKAgAAQBAJ}}

* {{Citation |last=Sampatkumaran |first=M.R.|title=The {{IAST|Gītābhāṣya}} of Rāmānuja|year=1985 |publisher=Ananthacharya Indological Research Institute|location=Bombay }}
* {{Citation |last=Sargeant |first=Winthrop |editor= Christopher Key Chapple|title=The Bhagavad Gītā: Twenty-fifth Anniversary Edition |year=2009 |publisher=State University of New York Press |isbn=978-1-4384-2841-3 |title-link=Bhagavad Gita (Sargeant) }}
* {{Citation | last =Scheepers | first =Alfred | year =2000 | title =De Wortels van het Indiase Denken | publisher =Olive Press}}
* {{cite book |last=Schweig |first=Graham M.|title=Bhagavad-Gītā: The Beloved Lord's Secret Love Song |year=2007 |publisher=HarperOne|isbn=978-0-06-199730-3 }}
* {{cite book |first=Arvind |last=Sharma |title=The Hindu Gītā: Ancient and Classical Interpretations of the Bhagavadgītā |url=https://books.google.com/books?id=xm3XAAAAMAAJ |date=1986 |publisher=Open Court |location=London |isbn=978-0-8126-9013-2 |author-link=Arvind Sharma }}
* {{Citation|title = A History of the Dvaita School of Vedānta and Its Literature, Vol 1. 3rd Edition|first = B. N. Krishnamurti| last = Sharma| publisher=Motilal Banarsidass (2008 Reprint) |isbn = 978-81-208-1575-9| year= 2000 }}
* {{Cite book |title=Encyclopedia of Indian philosophies, Bhedābheda and Dvaitādvaita systems |date=2013 |last=Agrawal |first=Madan Mohan |series=Encyclopedia of Indian philosophies / general ed.: Karl H. Potter |url=https://archive.org/details/encyclopediaofindianphilosophyvolume15bhedabhedaanddvaitadvaitasystemsagarwalm.m.karlpotterh._928_w/mode/1up |publisher=Motilal Banarsidass |isbn=978-81-208-3637-2 |location=Delhi |language=English}}
* {{Citation | last =Singh | first =Karan | year =2005 | title =Hinduism | publisher =Sterling Publishers Pvt. Ltd}}
* {{Citation |last=Singh|first=R. Raj|title= Bhakti and philosophy|year=2006|publisher=Lexington Books|isbn=0-7391-1424-7}}
* {{Citation |last=Sivananda |first=Swami |title=The Bhagavad Gita |year=1995 |publisher=The Divine Life Society |isbn=81-7052-000-2 |url=https://archive.org/details/bhagavadgitatext00siva }}
* {{Citation |last=Smith |first=Huston | chapter =Foreword |editor= Christopher Key Chapple|title=The Bhagavad Gītā: Twenty-fifth Anniversary Edition |year=2009 |publisher=State University of New York Press |isbn=978-1-4384-2841-3 |title-link=Bhagavad Gita (Sargeant) }}
* {{Citation|last=Southgate|first=Christopher|title=God, Humanity and the Cosmos – 2nd edition: A Companion to the Science-Religion Debate|url=https://books.google.com/books?id=2euuM3YOh6YC&pg=PA246|year=2005|publisher=Continuum International Publishing Group|isbn=978-0-567-03016-0}}
* {{cite book|last=Sullivan|first=Bruce M. | date =1999 | title =Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata | publisher =Motilal Banarsidass Publ.|isbn=978-81-208-1676-3|language=en | url =https://books.google.com/books?id=8XO3Im3OMi8C&q=birth+date+of+Vyasa}}
* {{Citation |last=Sutton |first=Dr Nicholas |title=Bhagavad Gita: The Oxford Centre for Hindu Studies Guide |date=2017 |publisher=CreateSpace Independent Publishing Platform |isbn=978-1-5030-5291-8}}
* {{cite journal |last=Schweber |first=Silvan S. |author-link=Silvan S. Schweber |date=2006 |title=Einstein and Oppenheimer: Interactions and Intersections |journal=Science in Context |volume=19 |issue=4 |pages=513–559 |publisher=Cambridge University Press |doi=10.1017/S0269889706001050 |location=United Kingdom|s2cid=145807656 }}

* {{Citation |last=Tapasyananda |first=Swami |title=Śrīmad Bhagavad Gītā |year= 1990 |publisher=Sri Ramakrishna Math |isbn=81-7120-449-X }}
* {{Citation|last=Theodor|first=Ithamar|title=Exploring the Bhagavad Gitā: Philosophy, Structure, and Meaning|url=https://books.google.com/books?id=rH615KbcEdcC|year=2010|publisher=Ashgate Publishing, Ltd.|isbn=978-0-7546-6658-5}}
* {{cite book | last=Thompson | first =George | year =2008 | title =The Bhagavad Gita: A New Translation | publisher =Farrar, Strauss and Giroux}}

* {{Citation | last =Upadhyaya | first =Kashi Nath | year =1998 | orig-year =1971 | title =Early Buddhism and the Bhagavadgītā | publisher =Motilal Banarsidass Publ | isbn =978-81-208-0880-5| url =https://archive.org/details/early-buddhism-and-the-bhagavad-gita-kashi-nath-upadhyaya }}

* {{cite book |last=Vivekananda |first=Swami |chapter=[[wikisource:The Complete Works of Swami Vivekananda/Volume 4/Lectures and Discourses/Thoughts on the Gita|Thoughts on the Gita]] |title=The Complete Works of Swami Vivekananda |volume=4 |year=1998 |publisher=Advaita Ashrama |location=Delhi |isbn=81-7505-033-0}}

* {{cite book| last =Williams | first =George M. Williams| year =2008 | title =Handbook of Hindu Mythology|url=https://books.google.com/books?id=N7LOZfwCDpEC&pg=PA304 |publisher=Oxford University Press|isbn=978-0-19-533261-2|page=304}}
* {{Citation |last=Winternitz |first=Maurice |title=History of Indian Literature |year=1972 |publisher=Oriental Books |location=New Delhi }}

* {{Citation |last=Yogananda |first=Paramahansa |title=God Talks with Arjuna: The Bhagavad Gita |url=https://books.google.com/books?id=KMtVSgAACAAJ |year=1995 |publisher=Self Realization Fellowship Publ. |isbn=978-0-87612-031-6 }}

* {{Citation | last =Zaehner | first =R.C. | year=1969 | title =The Bhagavad Gītā | publisher =Oxford University Press |isbn =0-19-501666-1 }}
* {{cite book| last =Zaehner | first =Robert Charles | year =1973 | title =The Bhagavad-gītā|publisher= Oxford University Press|isbn =978-0-19-501666-6 | url =https://books.google.com/books?id=nY6PRhqdlJsC}}
{{refend}}

===Online sources===
{{reflist|group=web}}

== Further reading ==
* {{Citation |last=Sargeant |first=Winthrop |editor= Christopher Key Chapple|title=The Bhagavad Gītā: Twenty-fifth Anniversary Edition |year=2009 |publisher=State University of New York Press |isbn=978-1-4384-2841-3 |title-link=Bhagavad Gita (Sargeant) | ref=none }} word-by word translation
* {{cite book| last =Robinson | first =Catherine A. | year =2014 | title =Interpretations of the Bhagavad-Gita and Images of the Hindu Tradition: The Song of the Lord | publisher =Taylor & Francis | isbn =978-1-134-27891-6 | ref=none}}

== External links ==
{{Prone to spam|date=April 2012}}

* {{wikisourcelang-inline|sa|भगवद्गीता|भगवद्गीता}}
* {{Wikisource-inline|The Bhagavad Gita}}
* [https://librivox.org/bhagavad-gita-by-sir-edwin-arnold/ Audiobook of an English translation] by [[Sir Edwin Arnold]] at [[LibriVox]]
* [https://oll.libertyfund.org/titles/wilkins-the-bhagvat-geeta-or-dialogues-of-kreeshna-and-arjoon Bhagvat Geeta – Dialogues of Kreeshna and Arjoon by Charles Wilkins]
* [http://www.iep.utm.edu/bha-gita/ Bhagavad Gita] article in the ''[[Internet Encyclopedia of Philosophy]]''

{{Navboxes|title=Navigational boxes
| titlestyle = background:#A4D8ED;
|list=
{{Hindu Culture and Epics}}
{{Hindudharma}}
{{Indian Philosophy}}
{{Krishna}}
{{Mahabharata|state=uncollapsed}}
{{Yoga}}
{{Religious books}}
}}
{{Subject bar|book1= Hindu Texts|book2= Yoga|portal1= Hinduism |portal2= Religion |portal3 = Book |portal4 =Philosophy |b=y|commons=y|n=y|q=y|s=y|d=yes|d-search=Q46802|portal5=Literature}}
{{Authority control}}

[[Category:Bhagavad Gita]]
[[Category:Gita]]
[[Category:1st-millennium BC literature]]
[[Category:Ancient yoga texts]]
[[Category:Dialogues]]
[[Category:Gaudiya Vaishnavism]]
[[Category:Hindu philosophy]]
[[Category:Hindu texts]]
[[Category:Hinduism and violence]]
[[Category:Krishna]]
[[Category:Kurukshetra]]
[[Category:Mahabharata]]
[[Category:Indian religious texts]]
[[Category:Sanskrit texts]]
[[Category:Vaishnava texts]]
[[Category:Works of unknown authorship]]

Caste

2026-03-19T15:29:00Z

Lekhachitra963: General improvements to article content

{{Short description|Social stratification conferring status}}
{{Other uses}}
{{Redirect|Caste system|the system in India|Caste system in India}}
{{More citations needed|date=November 2025}}
{{pp-extended|small=yes}}
{{Use British English|date=August 2021}}
{{Use dmy dates|date=February 2021}}
[[File:Basor Dalit caste.jpg|thumb|The ''[[Basor]]'' weaving bamboo baskets in a 1916 book. The ''Basor'' are a [[Scheduled Caste]] found in the state of [[Uttar Pradesh]] in India.]]
{{Political anthropology|expanded=Basic concepts}}
A '''caste''' is a [[Essentialism|fixed]] [[social group]] into which an individual is born within a particular system of [[social stratification]]: a '''caste system'''. Within such a system, individuals are expected to marry exclusively within the same caste ([[endogamy]]), follow lifestyles often linked to a particular occupation, hold a ritual status observed within a hierarchy, and interact with others based on cultural notions of [[social exclusion|exclusion]], with certain castes considered as either more pure or more polluted than others.<ref name=caste-lead>{{bulleted list|
| {{cite book |editor-last=Lagasse |editor-first=Paul |title=The Columbia Encyclopedia |chapter=Caste |chapter-url=http://www.encyclopedia.com/topic/caste.aspx#3 |access-date=24 September 2012 |year=2007 |publisher=[[Columbia University Press]] |location=New York, NY |isbn=978-0-231-14446-9 |quote='''caste''' [Port., casta=basket], ranked groups based on heredity within rigid systems of social stratification, especially those that constitute Hindu India. Some scholars deny that true caste systems are found outside India. The caste is a closed group whose members are severely restricted in their choice of occupation and degree of social participation. Marriage outside the caste is prohibited. Social status is determined by the caste of one's birth and may only rarely be transcended. |archive-url=https://web.archive.org/web/20231001133425/https://www.encyclopedia.com/social-sciences-and-law/anthropology-and-archaeology/anthropology-terms-and-concepts/caste |archive-date=1 October 2023}}
| {{citation |last1=Madan |first1=T. N.|author1-link=T. N. Madan |title=caste |publisher=Encyclopædia Britannica Online |url=https://www.britannica.com/EBchecked/topic/98395/caste |date=2012 |quote='''caste''', any of the ranked, hereditary, endogamous social groups, often linked with occupation, that together constitute traditional societies in South Asia, particularly among Hindus in India. Although sometimes used to designate similar groups in other societies, the "caste system" is uniquely developed in Hindu societies. |archive-url=https://web.archive.org/web/20231024154247/https://www.britannica.com/topic/caste-social-differentiation |archive-date=24 October 2023}}
| {{cite book |last=Gupta |first=Dipankar |chapter=Caste |editor-last=Schaefer |editor-first=Richard T. |title=Encyclopedia of Race, Ethnicity, and Society |chapter-url=https://books.google.com/books?id=YMUola6pDnkC&pg=PA246 |location=Thousand Oaks |access-date=5 August 2012 |year=2008 |publisher=[[SAGE Publications]] |isbn=978-1-4129-2694-2 |pages=246–250 |quote='''Caste''': What makes Indian society unique is the phenomenon of caste. Economic, religious, and linguistic differentiations, even race-based discrimination, are known elsewhere, but nowhere else does one see caste but in India.}}
| {{harvnb|Béteille|2002|pages=136–137|ps=. Quote: "'''Caste''': Caste has been described as the fundamental social institution of India. Sometimes the term is used metaphorically to refer to rigid social distinctions or extreme social exclusiveness wherever found, and some authorities have used the term 'colour-caste system' to describe the stratification based on race in the United States and elsewhere. But it is among the Hindus in India that we find the system in its most fully developed form although analogous forms exist among Muslims, Christians, Sikhs and other religious groups in South Asia. It is an ancient institution, having existed for at least 2,000 years among the Hindus who developed not only elaborate caste practices but also a complex theory to explain and justify those practices (Dumont 1970). The theory has now lost much of its force although many of the practices continue."}}
| {{cite book |last=Mitchell |first=Geoffrey Duncan |title=A New Dictionary of the Social Sciences |chapter-url=https://books.google.com/books?id=-a4vvdBrSVgC&pg=PA194 |access-date=10 August 2012 |date=2006 |publisher=Aldine Transaction Publishers |isbn=978-0-202-30878-4 |pages=194–195 |chapter=Castes (part of SOCIAL STRATIFICATION) |location=New Brunswick, NJ |quote='''Castes''' A pure caste system is rooted in the religious order and may be thought of as a hierarchy of hereditary, endogamous, occupational groups with positions fixed and mobility barred by ritual distances between each caste. Empirically, the classical Hindu system of India approximated most closely to pure caste. The system existed for some 3,000 years and continues today despite many attempts to get rid of some of its restrictions. It is essentially connected with Hinduism.}}
| {{citation |chapter=caste, n. |title=Oxford English Dictionary, Second edition; online version June 2012 |publisher=[[Oxford University Press]] |location=Oxford, UK |chapter-url=http://www.oed.com/view/Entry/28546 |access-date =5 August 2019 |year=1989 |quote='''caste, n.''' 2a. spec. One of the several hereditary classes into which society in India has from time immemorial been divided; ... ''This is now the leading sense, which influences all others.''}}
| {{Cite journal |last=Kanti Ghosh |first=Sumit |date=18 May 2023 |title=Body, Dress, and Symbolic Capital: Multifaceted Presentation of PUGREE in Colonial Governance of British India |url=https://www.tandfonline.com/doi/full/10.1080/14759756.2023.2208502 |journal=Textile |volume=22 |issue=2 |language=en |pages=334–365 |doi=10.1080/14759756.2023.2208502 |s2cid=258804155 |issn=1475-9756|url-access=subscription }}
}}</ref>{{sfn|Scott|Marshall|2005|p=66}}{{sfn|Winthrop|1991|pp=27–30}} The term "caste" is also applied to morphological groupings in [[eusocial]] insects such as [[ant]]s, [[bee]]s, and [[termites#caste|termites]].<ref>{{Cite journal |last=Wilson |first=E. O. |year=1979 |title=The Evolution of Caste Systems in Social Insects |journal=[[Proceedings of the American Philosophical Society]] |volume=123 |number=4 |pages=204–210 |jstor=986579}}</ref>

The paradigmatic ethnographic example of caste is the division of [[India]]'s [[Hinduism|Hindu]] society into rigid social groups. Its roots lie in South Asia's ancient history and it still exists;<ref name=caste-lead/>{{sfn|Béteille|2002|p=66}} however, the economic significance of the [[caste system in India]] seems to be declining as a result of urbanisation and affirmative action programs. A subject of much scholarship by sociologists and anthropologists, the Hindu caste system is sometimes used as an analogical basis for the study of caste-like social divisions existing outside Hinduism and India. In colonial [[Spanish Empire|Spanish America]], mixed-race ''[[casta]]s'' were a category within the Hispanic sector but the social order was otherwise fluid.

==Etymology==
The English word ''caste'' ({{IPAc-en|k|æ|s|t}}, {{IPAc-en|also|UK|k|ɑː|s|t}}) derives from the Spanish and Portuguese {{lang|es|[[casta]]}}, which, according to the [[John Minsheu]]'s Spanish dictionary (1569), means "race, lineage, tribe or breed".<ref name=oed-caste>{{Cite OED|caste|id=28546}}</ref> The Portuguese and Spanish word "casta" originated in [[Gothic language|Gothic]] "kasts" - "group of animals". The word entered the languages of the [[Iberian Peninsula]] with the sense "type of animal," and soon developed into "race of men" and later "class, condition of men".<ref>{{Cite book |last=Solodow |first=Joseph B. |url=https://books.google.com/books?id=Q6UgAwAAQBAJ |title=Latin Alive: The Survival of Latin in English and the Romance Languages |date=21 January 2010 |publisher=[[Cambridge University Press]] |isbn=978-1-139-48471-8 |pages=189 |language=en}}</ref> When the Spanish colonised the [[New World]], they used the word to mean a 'clan or lineage'. It was, however, the Portuguese, the first Europeans to reach India by sea in 1498, to first employ {{lang|pt|casta}} in the primary modern sense of the English word 'caste' when they applied it to the thousands of endogamous, hereditary Indian social groups they encountered.<ref name=oed-caste/><ref name=pitt-rivers>{{cite book |last=Pitt-Rivers |first=Julian |editor-first=T. O. |editor-last=Beidelman |title=The translation of culture essays to E.E. Evans-Pritchard |chapter-url=https://books.google.com/books?id=f509AAAAIAAJ&pg=231 |year=1971 |publisher=Tavistock |location=London, UK |pages=231–256 |chapter=On the word 'caste' |id=GGKEY:EC3ZBGF5QC9}}</ref> The use of the spelling ''caste'', with this latter meaning, is first attested in English in 1613.<ref name=oed-caste/> In the Latin American context, the term ''caste'' is sometimes used to describe the ''[[casta]]'' system of racial classification, based on whether a person was of pure European, Indigenous or African descent, or some mix thereof, with the different groups being placed in a racial hierarchy; however, despite the etymological connection between the Latin American ''casta'' system and South Asian caste systems (the former giving its name to the latter), it is controversial to what extent the two phenomena are really comparable.<ref>{{cite book |last=Vinson |first=Ben |title=Before Mestizaje: The Frontiers of Race and Caste in Colonial Mexico |publisher=[[Cambridge University Press]] |year=2018 |isbn=978-1-107-02643-8}}</ref>{{page needed|date=July 2024}}

== In South Asia ==

=== India ===
{{Main|Caste system in India|Caste system among South Asian Muslims}}
Modern India's caste system is based on the superimposition of an old four-fold theoretical classification called [[Varna (Hinduism)|varna]] on the social ethnic grouping called [[jāti]]. The [[Vedic period]] conceptualised a society as consisting of four types of [[Varna (Hinduism)|varnas]], or categories: [[Brahmin]], [[Kshatriya]], [[Vaishya]] and [[Shudra]], according to the nature of the work of its members. Varna was not an inherited category and the occupation determined the varna. However, a person's [[Jāti|Jati]] is determined at birth and makes them take up that Jati's occupation; members could and did change their occupation based on personal strengths as well as economic, social and political factors.{{Citation needed|date=April 2024}} A 2016 study based on the [[DNA analysis]] of unrelated Indians determined that [[Endogamy|endogamous]] jatis originated during the [[Gupta Empire]] (c. 240–c. 579 CE).<ref>{{Cite web |date=16 February 2016 |title=Genetic study suggests caste began to dictate marriage from Gupta reign |url=https://indianexpress.com/article/india/india-news-india/genetic-study-suggests-caste-began-to-dictate-marriage-from-gupta-reign/ |access-date=5 April 2023 |website=[[The Indian Express]] |language=en |archive-url=https://web.archive.org/web/20231024105448/https://indianexpress.com/article/india/india-news-india/genetic-study-suggests-caste-began-to-dictate-marriage-from-gupta-reign/ |archive-date=24 October 2023}}</ref><ref>{{cite news |last1=Kalyan |first1=Ray |title=Caste originated during Gupta dynasty: Study |date=27 January 2016 |url=https://www.deccanherald.com/content/525390/caste-originated-during-gupta-dynasty.html |archive-url=https://web.archive.org/web/20240301144303/https://www.deccanherald.com/content/525390/caste-originated-during-gupta-dynasty.html |archive-date=1 March 2024}}</ref><ref>{{Cite web |first=Phillip |last=Martin |title=Even with a Harvard pedigree, caste follows 'like a shadow' |url=https://www.pri.org/stories/2019-03-05/even-harvard-pedigree-caste-follows-shadow |access-date=10 September 2021 |website=The World from PRX |date=27 February 2019 |language=en |archive-url=https://web.archive.org/web/20240729192245/https://theworld.org/stories/2019/02/27/surajs-shadow-wherever-he-goes-his-caste-follows-even-america |archive-date=29 July 2024}}</ref> Today, there are around 3,000 castes and 25,000 sub-castes in India.<ref>{{cite news |date=19 June 2019 |title=What is India's caste system? |url=https://www.bbc.com/news/world-asia-india-35650616 |work=BBC News}}</ref>
{{Politics of India}}
From 1901 onwards, for the purposes of the [[Census of India prior to independence|Decennial Census]], [[British Raj|British authorities in India]] categorized all Jātis into the four ''[[Varna (Hinduism)|Varna]]'' categories as described in ancient Indian texts. [[Herbert Hope Risley]], the Census Commissioner, noted that "The principle suggested as a basis was that of classification by social precedence as recognized by native public opinion at the present day, and manifesting itself in the facts that particular castes are supposed to be the modern representatives of one or other of the castes of the theoretical Indian system."<ref>{{cite book |last=Crooke |first=William |chapter=Social Types |editor-last=Risley |editor-first=Herbert Hope |title=The People of India |isbn=}}</ref>

''Varna'', as mentioned in [[Historical Vedic religion|ancient Hindu]] texts, describes society as divided into four categories: [[Brahmin]]s (scholars and yajna priests), [[Kshatriya]]s (rulers and warriors), [[Vaishyas]] (farmers, merchants and artisans) and [[Shudras]] (workmen/service providers). Scholars believe that the ''Varnas'' system was never truly operational in society and there is no evidence of it ever being a reality in Indian history. The practical division of the society has been in terms of ''Jatis'' (birth groups), which are not based on any specific religious principle but could vary from ethnic origins to occupations to geographic areas. The ''Jātis'' have been endogamous social groups without any fixed hierarchy but subject to vague notions of rank articulated over time based on lifestyle and social, political, or economic status. Many of India's major empires and dynasties like the Mauryas,<ref>{{cite book |last=Roy |first=Kaushik |date=2012 |title=Hinduism and the Ethics of Warfare in South Asia: From Antiquity to the Present |publisher=[[Cambridge University Press]] |isbn=978-1-107-01736-8}}</ref>{{Page needed|date=June 2020}} Shalivahanas,<ref>{{cite book |first=William Cooke |last=Taylor |date=1838 |title=Examination and Analysis of the Mackenzie Manuscripts Deposited in the Madras College Library |publisher=Asiatic Society |pages=49–55}}</ref> Chalukyas,<ref>Bilhana, in his Sanskrit work Vikramanakadevacharitam claims the Chalukyas were born from the feet of Brahma, implying they were Shudras, while some sources claim they were born in the arms of Brahma, and hence were Kshatriyas (Ramesh 1984, p. 15)</ref>{{full citation needed|date=February 2025}} Kakatiyas<ref>{{cite book |quote=Most of the Kakatiya records proudly describe them as Shudra. |last=Talbot |first=Austin Cynthia |date=2001 |title=Pre-colonial India in Practice: Society, Region, and Identity in Medieval Andhra |publisher=[[Oxford University Press]] |isbn=978-0-19803-123-9}}; Examples include the Bothpur and Vaddamanu inscriptions of Ganapati's general Malyala Gunda senani. The Kakatiyas also maintained marital relations with other Shudra families, such as the Kotas and the Natavadi chiefs. All these evidences indicate that the Kakatiyas were of Shudra origin.[Sastry, P. V. Parabhrama (1978). N. Ramesan, ed. The Kākatiyas of Warangal. Hyderabad: Government of Andhra Pradesh. {{OCLC|252341228}}, p. 29]</ref> among many others, were founded by people who would have been classified as Shudras, under the ''Varnas'' system, as interpreted by the British. It is well established that by the 9th century, kings from all the four Varnas, including Brahmins and Vaishyas, had occupied the highest seat in the monarchical system in Hindu India, contrary to the Varna theory.<ref>{{cite book |last=Altekar |first=Anant Sadashiv |date=1934 |title=The Rashtrakutas And Their Times; being a political, administrative, religious, social, economic and literary history of the Deccan during C. 750 A.D. to C. 1000 A.D. |location=Poona |publisher=Oriental Book Agency |oclc=3793499 |page=331}}</ref> Historically the kings and rulers had been called upon to mediate on the ranks of ''Jātis'', which might number in thousands all over the subcontinent and vary by region. In practice, the ''jātis'' are seen to fit into the ''varna'' classes, but the ''varna'' status of ''jātis'' itself was subject to articulation over time.<ref>{{Cite journal |url=https://www.epw.in/journal/2011/33/special-articles/census-colonial-india-and-birth-caste.html |first=Padmanabh |last=Samarendra |title=Census in Colonial India and the Birth of Caste |journal=Economic and Political Weekly |date=5 June 2015 |pages=7–8 |archive-url=https://web.archive.org/web/20240521102625/https://www.epw.in/journal/2011/33/special-articles/census-colonial-india-and-birth-caste.html |archive-date=21 May 2024}}</ref>

Starting with the [[Census of India prior to independence|1901 Census of India]] led by colonial administrator Herbert Hope Risley, all the ''jātis'' were grouped under the theoretical ''varnas'' categories.<ref name=dirks>{{cite book |url=http://press.princeton.edu/titles/7191.html |first=Nicholas B. |last=Dirks |title=Castes of Mind: Colonialism and the Making of New India |year=2001 |publisher=[[Princeton University Press]] |isbn=978-0-691-08895-2}}</ref> According to political scientist [[Lloyd Rudolph]], Risley believed that ''varna'', however ancient, could be applied to all the modern castes found in India, and "[he] meant to identify and place several hundred million Indians within it."<ref>{{cite book |url=https://books.google.com/books?id=3vnsnma5nW4C |title=The Modernity of Tradition: Political Development in India |first1=Lloyd I. |last1=Rudolph |author1-link=Lloyd I. Rudolph |author2-link=Susanne Hoeber Rudolph |last2=Rudolph |first2=Susanne Hoeber |year=1984 |publisher=[[University of Chicago Press]] |pages=116–117 |isbn=978-0-226-73137-7}}</ref> The terms ''varna'' (conceptual classification based on occupation) and ''jāti'' (groups) are two distinct concepts: while ''varna'' is a theoretical four-part division, ''jāti'' (community) refers to the thousands of actual endogamous social groups prevalent across the subcontinent. The classical authors scarcely speak of anything other than the ''varnas'', as it provided a convenient shorthand; but a problem arises when colonial Indologists sometimes confuse the two.<ref name="Chicago">{{citation |last=Dumont |first=Louis |title=Homo hierarchicus: the caste system and its implications |publisher=[[University of Chicago Press]] |location=Chicago |year=1980 |pages=66–67 |isbn=978-0-226-16963-7}}</ref> [[Sujata Patel]] argues that colonial ethnographic practices, frequently in association with Brahmin elites, constructed Indian society as traditional and caste-based. These practices, according to Patel, emphasise the cultural and religious dimensions and downplay economic and political factors.<ref>{{Cite journal |last=Patel |first=Sujata |date=2021-01-04 |title=The nationalist-indigenous and colonial modernity: an assessment of two sociologists in India |url= |journal=The Journal of Chinese Sociology |volume=8 |issue=1 |article-number=2 |doi=10.1186/s40711-020-00140-9 |doi-access=free |issn=2198-2635}}</ref>

[[File:Seventy-two Specimens of Castes in India (62).jpg|thumb|An image of a man and woman from the toddy-tapping community in Malabar from the manuscript ''Seventy-two Specimens of Castes in India'', which consists of 72 full-color hand-painted images of men and women of various religions, occupations and ethnic groups found in [[Madurai|Madura, India]] in 1837, which confirms the popular perception and nature of caste as Jati, before the British colonial authorities made it applicable only to Hindus grouped under the ''[[Varna (Hinduism)|varna]]'' categories from the 1901 census onwards]]

Upon independence from Britain, the [[Constitution of India|Indian Constitution]] listed 1,108 Jatis across the country as [[Scheduled Castes and Scheduled Tribes|Scheduled Castes]] in 1950, for [[Affirmative action|positive discrimination]].<ref>{{cite web |url=http://lawmin.nic.in/ld/subord/rule3a.htm |title=The Constitution (Scheduled Castes) Order 1950 |publisher=Lawmin.nic.in |access-date=30 November 2013 |archive-url=https://web.archive.org/web/20150328234104/http://lawmin.nic.in/ld/subord/rule3a.htm |archive-date=28 March 2015}}</ref> This constitution would also ban discrimination of the basis of the caste, though its practice in India remained intact.<ref>{{cite news |url=https://www.abc.net.au/news/2022-06-28/struggle-to-challenge-indias-caste-system/101185772 |title='I would tell the other girls at school that I was Brahmin': The struggle to challenge India's caste system |work=[[ABC News (Australia)|ABC News]] |date=27 June 2022 |archive-url=https://web.archive.org/web/20240713213206/https://www.abc.net.au/news/2022-06-28/struggle-to-challenge-indias-caste-system/101185772 |archive-date=13 July 2024}}</ref> The Untouchable communities are sometimes called ''[[Dalit]]'' or ''[[Harijan]]'' in contemporary literature.<ref>{{cite news |title=Scaling Caste Walls With Capitalism's Ladders in India |newspaper=[[The New York Times]] |first=Lydia |last=Polgreen |date=21 December 2011 |url=https://www.nytimes.com/2011/12/22/world/asia/indias-boom-creates-openings-for-untouchables.html?pagewanted=all |archive-url=https://web.archive.org/web/20231024035014/https://www.nytimes.com/2011/12/22/world/asia/indias-boom-creates-openings-for-untouchables.html?pagewanted=all |archive-date=24 October 2023}}</ref> In 2001, Dalits were 16.2% of India's population.<ref name=censtat01>{{cite web |title=Scheduled castes and scheduled tribes population: Census 2001 |year=2004 |publisher=[[Government of India]] |url=http://censusindia.gov.in/Census_Data_2001/India_at_glance/scst.aspx |archive-url=https://web.archive.org/web/20210213220715/https://www.censusindia.gov.in/Census_Data_2001/India_at_Glance/scst.aspx |archive-date=13 February 2021}}</ref> Most of the 15 million bonded child workers are from the lowest castes.<ref>{{cite web |url=http://www.unicef.org/pon95/chil0016.html |title=Children pay high price for cheap labour |archive-url=https://web.archive.org/web/20170627151730/https://www.unicef.org/pon95/chil0016.html |archive-date=27 June 2017 |website=[[UNICEF]]}}</ref><ref>{{Cite web |first=Zama |last=Coursen-Neff |date=30 January 2003 |title=For 15 million in India, a childhood of slavery |url=https://www.nytimes.com/2003/01/30/opinion/30iht-edzama_ed3__0.html |work=[[The New York Times]] |access-date=22 March 2017 |archive-url=https://web.archive.org/web/20230404134622/https://www.nytimes.com/2003/01/30/opinion/IHT-meanwhile-for-15-million-in-india-a-childhood-of-slavery.html |archive-date=4 April 2023}}</ref> Independent India has witnessed [[Caste-related violence in India|caste-related violence]]. In 2005, government recorded approximately 110,000 cases of reported violent acts, including rape and murder, against Dalits.<ref>{{cite news |url=https://www.cbc.ca/news/world/un-report-slams-india-for-caste-discrimination-1.693195 |title=UN report slams India for caste discrimination |work=[[CBC News]] |date=2 March 2007 |archive-url=https://web.archive.org/web/20240119194848/https://www.cbc.ca/news/world/un-report-slams-india-for-caste-discrimination-1.693195 |archive-date=19 January 2024}}</ref>

The socio-economic limitations of the caste system are reduced due to [[Urbanization in India|urbanisation]] and [[Affirmative action in India|affirmative action]]. Nevertheless, the caste system still exists in [[endogamy]] and [[Family patrimony|patrimony]], and politics. The globalisation and economic opportunities from foreign businesses has influenced the growth of India's middle-class population. Some members of the Chhattisgarh Potter Caste Community (CPCC) are middle-class urban professionals and no longer potters unlike the remaining majority of traditional rural potter members. There is persistence of caste in Indian [[Caste politics|politics]]. Caste associations have evolved into caste-based political parties. Political parties and the state perceive caste as an important factor for mobilisation of people and policy development.<ref>{{cite journal |last1=Sen |first1=Ronojoy |title=The persistence of caste in Indian politics |journal=Pacific Affairs |date=2012 |volume=85 |issue=2 |pages=363–369 |doi=10.5509/2012852363}}</ref>

Studies by Bhatt and Beteille have shown changes in status, openness, mobility in the social aspects of Indian society. As a result of modern socio-economic changes in the country, India is experiencing significant changes in the dynamics and the economics of its social sphere.<ref>{{cite journal |last1=Gandhi |first1=Rag S. |title=From Caste to Class in Indian Society |journal=Humboldt Journal of Social Relations |date=1980 |volume=7 |issue=2 |pages=1–14}}</ref> While arranged marriages are still the most common practice in India, the internet has provided a network for younger Indians to take control of their relationships through the use of dating apps. This remains isolated to informal terms, as marriage is not often achieved through the use of these apps.<ref>{{cite magazine |last1=Gandhi |first1=Divya |title= Running in the family |magazine=[[The Hindu]] |date=2 April 2016}}</ref> [[Hypergamy]] is still a common practice in India and Hindu culture. Men are expected to marry within their caste, or one below, with no social repercussions. If a woman marries into a higher caste, then her children will take the status of their father. If she marries down, her family is reduced to the social status of their son in law. In this case, the women are bearers of the egalitarian principle of the marriage. There would be no benefit in marrying a higher caste if the terms of the marriage did not imply equality.<ref>{{Cite journal |first=Kingsley |last=Davis |date=13 June 2013 |title=Intermarriage in Caste Societies |journal=[[AnthroSource]] |volume=43 |issue=3 |pages=376–395 |doi=10.1525/aa.1941.43.3.02a00030 |doi-access=free}}</ref> However, men are systematically shielded from the negative implications of the agreement.{{citation needed|date=September 2025}}
[[File:Select specimen from various Hindu castes, 1874.jpg|thumb|Members of various Hindu castes, 1874]]
Geographical factors also determine adherence to the caste system. Many Northern villages are more likely to participate in exogamous marriage, due to a lack of eligible suitors within the same caste. Women in [[North India]] have been found to be less likely to leave or divorce their husbands since they are of a relatively lower caste system, and have higher restrictions on their freedoms. On the other hand, Pahari women, of the northern mountains, have much more freedom to leave their husbands without stigma. This often leads to better husbandry as his actions are not protected by social expectations.<ref>{{cite journal |last1=Berreman |first1=Gerald D. |title=Village Exogamy in Northernmost India |journal=[[Southwestern Journal of Anthropology]] |date=1962 |volume=18 |issue=1 |pages=55–58 |doi=10.1086/soutjanth.18.1.3629123 |jstor=3629123 |s2cid=131367161}}</ref>

Chiefly among the factors influencing the rise of exogamy is the rapid [[urbanisation in India]] experienced over the last century.{{citation needed|date=September 2025}} It is well known that urban centers tend to be less reliant on agriculture and are more progressive as a whole{{citation needed|date=September 2025}}. As India's cities boomed in population, the job market grew to keep pace. Prosperity and stability were now more easily attained by an individual, and the anxiety to marry quickly and effectively was reduced. Thus, younger, more progressive generations of urban Indians are less likely than ever to participate in the antiquated system of arranged endogamy.{{citation needed|date=September 2025}}

India has also implemented a form of Affirmative Action, locally known as "reservation groups". Quota system jobs, as well as placements in publicly funded colleges, hold spots for the 8% of India's minority, and underprivileged groups. As a result, in states such as [[Tamil Nadu]] or those in the [[Northeast India|north-east]], where underprivileged populations predominate, over 80% of government jobs are set aside in quotas. In education, colleges lower the marks necessary for the Dalits to enter.<ref>{{Cite news |first=A. |last=R. |date=13 June 2013 |title=Indian Reservations |url=https://www.economist.com/banyan/2013/06/29/indian-reservations |newspaper=[[The Economist]] |access-date=4 December 2018 |archive-url=https://web.archive.org/web/20231024032557/https://www.economist.com/banyan/2013/06/29/indian-reservations |archive-date=24 October 2023}}</ref>

=== Nepal ===
{{Main|Caste system in Nepal}}
The Nepali caste system resembles in some respects the Indian ''jāti'' system, with numerous ''jāti'' divisions with a ''varna'' system superimposed. Inscriptions attest the beginnings of a caste system during the [[Licchavi (kingdom)|Licchavi]] period.{{citation needed|date=September 2025}} [[Jayasthiti Malla]] (1382–1395) categorised Newars into 64 castes (Gellner 2001). A similar exercise was made during the reign of Mahindra Malla (1506–1575). The Hindu social code was later set up in the [[Gorkha Kingdom]] by [[Ram Shah]] (1603–1636).{{citation needed|date=September 2025}}

=== Pakistan ===
{{Main|Caste system among South Asian Muslims}}
McKim Marriott claims a social stratification that is hierarchical, closed, endogamous and hereditary is widely prevalent, particularly in western parts of Pakistan. Frederik Barth in his review of this system of social stratification in Pakistan suggested that these are castes.<ref>{{cite journal |first=Fredrick |last=Barth |date=December 1956 |title=Ecologic Relationships of Ethnic Groups in Swat, North Pakistan |journal=[[American Anthropologist]] |volume=58 |issue=6 |pages=1079–1089 |doi=10.1525/aa.1956.58.6.02a00080 |bibcode=1956AAnth..58.1079B |doi-access=free}}</ref><ref>{{cite book |first=Zeyauddin |last=Ahmed |title=The New Wind: Changing Identities in South Asia |editor-first=Kenneth |editor-last=David |publisher=Aldine Publishing Company |year=1977 |isbn=978-90-279-7959-9 |pages=337–354}}</ref><ref>{{cite book |first=McKim |last=Marriott |title=Caste ranking and community structure in five regions of India and Pakistan |year=1960 |oclc=186146571}}</ref>

=== Sri Lanka ===
{{Main|Caste system in Sri Lanka}}
The caste system in Sri Lanka is a division of society into strata,<ref name="John Rogers 51–77">{{cite journal |first=John |last=Rogers |date=February 2004 |title=Caste as a social category and identity in colonial Lanka |journal=Indian Economic and Social History Review |volume=41 |pages=51–77 |doi=10.1177/001946460404100104 |s2cid=143883066 |number=1}}</ref> influenced by the textbook ''jāti'' system found in India. Ancient Sri Lankan texts such as the Pujavaliya, Sadharmaratnavaliya and Yogaratnakaraya and inscriptional evidence show that the above hierarchy prevailed throughout the feudal period.<ref>{{Cite journal |last1=Goghari |first1=Vina M. |last2=Kusi |first2=Mavis |date=2023 |title=An introduction to the basic elements of the caste system of India |journal=Frontiers in Psychology |volume=14 |article-number=1210577 |doi=10.3389/fpsyg.2023.1210577 |doi-access=free |issn=1664-1078 |pmc=10764522 |pmid=38179495}}</ref> The repetition of the same caste hierarchy even as recently as the 18th century, in the [[Kingdom of Kandy|Kandyan-period]] Kadayimpoth – Boundary books as well indicates the continuation of the tradition right up to the end of Sri Lanka's monarchy.<ref>{{Cite web |title=Karava of Sri Lanka - Govigama |url=https://karava.org/other/govigama |access-date=2025-10-21 |website=karava.org}}</ref>

==Rest of Asia ==
=== Southeast Asia ===
[[File:COLLECTIE TROPENMUSEUM Een soedra een man uit de laagste kaste van Bali. TMnr 60002169.jpg|thumb|upright|A Sudra caste man from [[Bali]]. Photo from 1870, courtesy of [[Tropenmuseum]], [[Netherlands]].]]

==== Indonesia ====
{{Main|Balinese caste system}}
[[Bali]]nese caste structure has been described as being based either on three categories—the noble triwangsa (thrice born), the middle class of ''dwijāti'' (twice born), and the lower class of ''ekajāti'' (once born), much similar to the traditional Indian [[Varna (Hinduism)|BKVS social stratification]] — or on four castes<ref name="boon">{{cite book |title=The Anthropological Romance of Bali 1597-1972: Dynamic Perspectives in Marriage and Caste, Politics and Religion |first=James |last=Boon |year=1977 |publisher=[[Cambridge University Press]] Archive |isbn=978-0-521-21398-1}}</ref>
*[[Brahmin]]as – [[priest]]
*[[Kshatriya|Satrias]] – [[knight]]hood
*[[Vaishya|Wesias]] – [[commerce]]
*[[Shudra|Sudras]] – [[Involuntary servitude|servitude]]

The Brahmana caste was further subdivided by Dutch ethnographers into two: Siwa and Buda. The Siwa caste was subdivided into five: Kemenuh, Keniten, Mas, Manuba and Petapan. This classification was to accommodate the observed marriage between higher-caste Brahmana men with lower-caste women. The other castes were similarly further sub-classified by 19th-century and early-20th-century ethnographers based on numerous criteria ranging from profession, endogamy or exogamy or polygamy, and a host of other factors in a manner similar to ''castas'' in [[Spanish Empire|Spanish colonies]] such as [[New Spain|Mexico]], and caste system studies in British colonies such as India.<ref name="boon" />

====Philippines====
[[File:Naturales 3.png|thumb|upright|A [[Tagalog people|Tagalog]] royal couple (''[[maginoo]]''), from the [[Boxer Codex]] ({{Circa|1590}})]]
In the Philippines, pre-colonial societies do not have a single social structure. The class structures can be roughly categorised into four types:<ref name="Scott1979">{{cite journal |last1=Scott |first1=William Henry |title=Class Structure in the Unhispanized Philippines |journal=Philippine Studies |date=1979 |volume=27 |issue=2, Special Issue in Memory of Frank Lynch |pages=137–159 |jstor=42632474}}</ref>
* Classless societies – egalitarian societies with no class structure. Examples include the [[Mangyan people|Mangyan]] and the [[Kalanguya people]]s.<ref name="Scott1979" />
* Warrior societies – societies where a distinct warrior class exists, and whose membership depends on martial prowess. Examples include the [[Mandaya people|Mandaya]], [[Bagobo people|Bagobo]], [[Tagakaulo people|Tagakaulo]], and [[B'laan people]]s who had warriors called the ''bagani'' or ''magani''. Similarly, in the [[Cordillera Central (Luzon)|Cordillera highlands]] of [[Luzon]], the [[Isneg people|Isneg]] and [[Kalinga people]]s refer to their warriors as ''mengal'' or ''maingal''. This society is typical for [[head-hunting]] ethnic groups or ethnic groups which had seasonal raids (''[[mangayaw]]'') into enemy territory.<ref name="Scott1979" />
* Petty [[Plutocracy|plutocracies]] – societies which have a wealthy class based on property and the hosting of periodic prestige feasts. In some groups, it was an actual caste whose members had specialised leadership roles, married only within the same caste, and wore specialised clothing. These include the ''kadangyan'' of the [[Ifugao people|Ifugao]], [[Bontoc people|Bontoc]], and [[Kankanaey people|Kankanaey]] peoples, as well as the ''baknang'' of the [[Ibaloi people]]. In others, though wealth may give one prestige and leadership qualifications, it was not a caste per se.<ref name="Scott1979" />
*Principalities – societies with an actual ruling class and caste systems determined by birthright. Most of these societies are either [[Greater India|Indianized]] or [[Islamized]] to a degree. They include the larger coastal ethnic groups like the [[Tagalog people|Tagalog]], [[Kapampangan people|Kapampangan]], [[Visayan people|Visayan]], and [[Moro people|Moro]] societies. Most of them were usually divided into four to five caste systems with different names under different ethnic groups that roughly correspond to each other. The system was more or less [[feudalistic]], with the ''datu'' ultimately having control of all the lands of the community. The land is subdivided among the enfranchised classes, the ''sakop'' or ''sa-op'' ([[vassal]]s, lit. "those under the power of another"). The castes were hereditary, though they were not rigid. They were more accurately a reflection of the interpersonal political relationships, a person is always the follower of another. People can move up the caste system by marriage, by wealth, or by doing something extraordinary; and conversely they can be demoted, usually as criminal punishment or as a result of debt. Shamans are the exception, as they are either volunteers, chosen by the ranking shamans, or born into the role by innate propensity for it. They are enumerated below from the highest rank to the lowest:<ref name="Scott1979" /><ref name="arcilla">{{cite book |last=Arcilla |first=José S. |title=An Introduction to Philippine History |publisher=[[Ateneo de Manila University Press]] |year=1998 |page=14–16 |isbn=978-971-550-261-0 |url=https://books.google.com/books?id=uxEYobbU-D8C&q=timawa&pg=PA14}}</ref><ref name="scott2">{{cite book |last=Scott |first=William Henry |title=Barangay: sixteenth-century Philippine culture and society |publisher=[[Ateneo de Manila University Press]] |isbn=978-971-550-135-4 |year=1994}}</ref>{{page needed|date=February 2025}}
:* Royalty – ([[Visayan people|Visayan]]: ''[[kadatoan]]'') the ''[[datu]]'' and immediate descendants. They are often further categorised according to purity of lineage. The power of the ''datu'' is dependent on the willingness of their followers to render him respect and obedience. Most roles of the datu were judicial and military. In case of an unfit ''datu'', support may be withdrawn by his followers. ''Datu'' were almost always male, though in some ethnic groups like the [[Banwaon people]], the female shaman (''[[Philippine shamans|babaiyon]]'') co-rules as the female counterpart of the ''datu''.
:* Nobility – (Visayan: ''[[tumao]]''; [[Tagalog people|Tagalog]]: ''[[maginoo]]''; [[Kapampangan people|Kapampangan]] ''ginu''; [[Tausug people|Tausug]]: ''bangsa mataas'') the ruling class, either inclusive of or exclusive of the royal family. Most are descendants of the royal line or gained their status through wealth or bravery in battle. They owned lands and subjects, from whom they collected taxes.
:* [[Philippine shamans|Shamans]] – (Visayan: ''babaylan''; Tagalog: ''katalonan'') the spirit mediums, usually female or feminised men. While they were not technically a caste, they commanded the same respect and status as nobility.
:* Warriors – (Visayan: ''[[timawa]]''; Tagalog: ''[[maharlika]]'') the martial class. They could own land and subjects like the higher ranks, but were required to fight for the ''datu'' in times of war. In some Filipino ethnic groups, they were often tattooed extensively to record feats in battle and as protection against harm. They were sometimes further subdivided into different classes, depending on their relationship with the ''datu''. They traditionally went on seasonal raids on enemy settlements.
:* Commoners and slaves – (Visayan, [[Maguindanao people|Maguindanao]]: ''[[ulipon]]''; Tagalog: ''[[alipin]]''; Tausug: ''kiapangdilihan''; [[Maranao people|Maranao]]: ''kakatamokan'') – the lowest class composed of the rest of the community who were not part of the enfranchised classes. They were further subdivided into the commoner class who had their own houses, the servants who lived in the houses of others, and the slaves who were usually captives from raids, criminals, or debtors. Most members of this class were equivalent to the European [[serf]] class, who paid taxes and can be conscripted to communal tasks, but were more or less free to do as they please.{{citation needed|date=February 2025}}

=== East Asia ===

==== Tibet ====
{{See also|Social classes of Tibet}}
There is significant controversy over the [[social classes of Tibet]], especially with regards to the [[serfdom in Tibet controversy]].{{citation needed|date=February 2025}} There were three main feudal social groups in [[Tibet]] prior to 1959, namely ordinary [[Laity|laypeople]] (''mi ser'' in Tibetan), lay nobility (''sger pa''), and [[monk]]s.<ref>Snellgrove, ''Cultural History'', pp. 257–259</ref>

{{ill|Heidi Fjeld|no}} has put forth the argument that pre-1950s Tibetan society was functionally a caste system, in contrast to previous scholars who defined the Tibetan social class system as similar to European [[Feudalism|feudal]] [[serfdom]], as well as non-scholarly western accounts which seek to romanticise a supposedly egalitarian ancient Tibetan society.{{citation needed|date=February 2025}}

==== Japan ====
{{Main|Edo society}}
[[File:Edo social structure.svg|thumb|upright=1.5|A social hierarchy chart based on old academic theories. Such hierarchical diagrams were removed from Japanese textbooks after various studies in the 1990s revealed that peasants, craftsmen, and merchants were in fact equal and merely social categories.<ref name="tokyoshoseki"/><ref name="uki300823"/><ref name="shimonoseki"/> Successive shoguns held the highest or near-highest [[List of Japanese court ranks, positions and hereditary titles|court ranks]], higher than most court nobles.<ref name="kakaku">{{cite web |url=https://kotobank.jp/word/%E5%AE%B6%E6%A0%BC-43286# |archive-url=https://web.archive.org/web/20240307120204/https://kotobank.jp/word/%E5%AE%B6%E6%A0%BC-43286 |script-title=ja:家格 |language=ja |title=Kakaku |trans-title=Family status |website=Kotobank |archive-date=7 March 2024 |access-date=7 March 2024}}</ref>]]
In Japan's history, social strata based on inherited position, rather than personal merit, were rigid and highly formalised in a system called {{lang|ja-latn|mibunsei}} ({{lang|ja|身分制}}). At the top were the Emperor and Court nobles ([[kuge]]), together with the [[Shōgun]] and [[daimyō]].{{citation needed|date=February 2025}}

Older scholars believed that there were {{nihongo3|[[Four divisions of society|four classes]]|士農工商|Shi-nō-kō-shō}} of "[[samurai]], peasants (''hyakushō''), craftsmen, and merchants (''[[chōnin]]'')" under the daimyo, with 80% of peasants under the 5% samurai class, followed by craftsmen and merchants.{{sfn|Beasley|1972|p=22}} However, various studies have revealed since about 1995 that the classes of peasants, craftsmen, and merchants under the samurai are equal, and the old hierarchy chart has been removed from Japanese history textbooks. In other words, peasants, craftsmen, and merchants are not a social pecking order, but a social classification.<ref name="tokyoshoseki">{{cite web |url=https://www.tokyo-shoseki.co.jp/question/e/syakai.html |archive-url=https://web.archive.org/web/20231130175341/https://www.tokyo-shoseki.co.jp/question/e/syakai.html |script-title=ja:「士農工商」や「四民平等」の用語が使われていないことについて |language=ja |title='Shinōkōshō' ya ' sì mín píng děng ' No yōgo ga tsukawa rete inai koto ni tsuite |trans-title=Regarding the absence of the terms "Shi-no-Ko-Sho" and "Equality of the Four Classes" |website=[[Tokyo Shoseki]] |archive-date=30 November 2023 |access-date=7 March 2024}}</ref><ref name="uki300823">{{cite web |url=https://www.city.uki.kumamoto.jp/2028316 |archive-url=https://web.archive.org/web/20230830135959/https://www.city.uki.kumamoto.jp/2028316 |script-title=ja:第35回　教科書から『士農工商』が消えたー後編ー　令和3年広報うき「ウキカラ」8月号 |language=ja |title=Dai 35-kai kyōkasho kara "shinōkōshō" ga kieta ̄ kōhen ̄-rei wa 3-nen kōhō uki 'ukikara' 8 tsuki-gō |trans-title=No. 35: The disappearance of the four classes of samurai, farmers, artisans and merchants from textbooks - Part 2 - August issue of the Reiwa 3rd year Uki Public Relations "Ukikara" |website=[[Uki, Kumamoto]] |archive-date=30 August 2023 |access-date=7 March 2024}}</ref><ref name="shimonoseki">{{cite web |url=https://www.city.shimonoseki.lg.jp/uploaded/attachment/58936.pdf |archive-url=https://web.archive.org/web/20230606001503/https://www.city.shimonoseki.lg.jp/uploaded/attachment/58936.pdf |script-title=ja:人権意識のアップデート |language=ja |title=Jinken ishiki no appudēto |trans-title=Update on human rights awareness |website=[[Shimonoseki]] |archive-date=6 June 2023 |access-date=7 March 2024}}</ref>
[[File:The four classes of society by Ozawa Nankoku.jpeg|thumb|The four classes of society in Japan during the [[Edo period]]. The [[samurai]] represented a hereditary social class defined by the right to bear arms and to hold public office, as well as high social status.]]
Marriage between certain classes was generally prohibited. In particular, marriage between [[daimyo]] and court nobles was forbidden by the [[Tokugawa shogunate]] because it could lead to political maneuvering.{{citation needed|date=February 2025}} For the same reason, marriages between daimyo and high-ranking [[hatamoto]] of the samurai class required the approval of the Tokugawa shogunate. It was also forbidden for a member of the samurai class to marry a peasant, craftsman, or merchant, but this was done through a loophole in which a person from a lower class was adopted into the samurai class and then married. Since there was an economic advantage for a poor samurai class person to marry a wealthy merchant or peasant class woman, they would adopt a merchant or peasant class woman into the samurai class as an adopted daughter and then marry her.<ref name="asahi">{{cite web |url=https://dot.asahi.com/articles/-/42642?page=2 |archive-url=https://web.archive.org/web/20240307171356/https://dot.asahi.com/articles/-/42642?page=2 |script-title=ja:結婚は主君の許可が必要だが、離婚するときはどうだった？江戸時代「武士」の一生行事 |language=ja |title=Kekkon wa shukun no kyoka ga hitsuyōdaga, rikon suru toki wa dōdatta? Edo jidai 'bushi' no isshō gyōji |trans-title=Marriage required the permission of the lord, but what about divorce? The life events of the Edo period "samurai" |publisher=[[The Asahi Shimbun]] |date=31 January 2022 |archive-date=7 March 2024 |access-date=7 March 2024}}</ref><ref name="livedoor">{{cite web |url=https://news.livedoor.com/article/detail/24377409/ |archive-url=https://web.archive.org/web/20240307171300/https://news.livedoor.com/article/detail/24377409/ |script-title=ja:江戸時代の武家の結婚は簡単じゃなかった。幕府の許可も必要だった|language=ja |title=Edo jidai no buke no kekkon wa kantan janakatta. Bakufu no kyoka mo hitsuyōdatta |trans-title=Marriage among samurai in the Edo period was not easy. They needed permission from the shogunate. |website=Livedoor News |date=6 June 2023 |archive-date=7 March 2024 |access-date=7 March 2024}}</ref> Samurai had the right [[Kiri-sute gomen|to strike and even kill]] with their sword anyone of a [[Four divisions of society|lower class]] who compromised their [[honour]].<ref name=World>[https://samurai-world.com/kirisute-gomen/ Kirisute-gomen - Samurai World]</ref>

[[Japan]] had its own untouchable caste, shunned and ostracised, historically referred to by the insulting term ''eta'', now called ''[[burakumin]]''.<ref>{{cite journal |first=William H. |last=Newell |date=December 1961 |title=The Comparative Study of Caste in India and Japan |journal=[[Asian Survey]] |volume=1 |issue=10 |pages=3–10 |doi=10.2307/3023467 |jstor=3023467}}</ref><ref>{{cite book |last1=Teraki |first1=Nobuaki |last2=Kurokawa |first2=Midori |title=A History of Discriminated Buraku Communities in Japan |translator-last=Neary |translator-first=Ian |year=2019 |publisher=Renaissance Books |location=Folkestone, Kent |isbn=978-1-898823-96-4 |page=127}}</ref><ref>{{cite book |last1=DeVos |first1=George |last2=Wagatsuma |first2=Hiroshi |title=Japan's Invisible Race: Caste in Culture and Personality |year=1966 |publisher=[[University of California Press]] |location=Berkeley |lccn=66-16422 |page=34}}</ref> They were associated with occupations considered ritually impure or tainted by death, such as executioners, undertakers, slaughterhouse workers, butchers, or tanners.{{sfn|Teraki|Kurokawa|2019|pp=17–18}} During the Meiji period and 20th century, ideas of social Darwinism and eugenics led many to try and explain the ''burakumin'' as racially distinct from the rest of Japanese people.{{sfn|Teraki|Kurokawa|2019|pp=118, 135}}<ref>{{cite book |last1=Bayliss |first1=Jeffrey Paul |year=2013 |title=On the Margins of Empire: Buraku and Korean Identity in Prewar and Wartime Japan |publisher=[[Harvard University Asia Center]] |location=Cambridge, Massachusetts |isbn=978-0-674-06668-7 |pages=43, 52–53}}</ref> While modern law has officially abolished the class hierarchy, there are reports of discrimination against the ''buraku'' or ''burakumin'' underclasses.<ref>{{cite web |last=Nair |first=Ravi |url=http://www.hrdc.net/sahrdc/hrfeatures/HRF39.htm |title=Class, Ethnicity and Nationality: Japan Finds Plenty of Space for Discrimination |publisher=South Asia Human Rights Documentation System |date=18 June 2001 |access-date=30 November 2013 |archive-url=https://web.archive.org/web/20220331133636/https://hrdc.net/sahrdc/hrfeatures/HRF39.htm |archive-date=31 March 2022}}</ref> The ''burakumin'' are one of the main [[demographics of Japan|minority groups in Japan]], along with the indigenous [[Ainu people|Ainu]] of [[Hokkaido]], and those of [[Zainichi Korean|Korean]] or [[Chinese in Japan|Chinese]] descent.{{citation needed|date=September 2025}}

==== Korea ====
{{Korean caste system}}
[[File:Korea-History-Goban Game in Seoul Korea 1904 (LOC).jpg|thumb|upright|A typical Yangban family scene from 1904. The Yoon family had an enduring presence in Korean politics from the 1800s until the 1970s.]]
The [[baekjeong]] ({{lang|ko|백정}}) were an "untouchable" outcaste of Korea. The meaning today is that of butcher. It originates in the [[Goryeo-Khitan Wars|Khitan invasion of Korea]] in the 11th century. The defeated [[Khitan people|Khitans]] who surrendered were settled in isolated communities throughout Goryeo to forestall rebellion. They were valued for their skills in hunting, herding, butchering, and making of leather, common skill sets among nomads. Over time, their ethnic origin was forgotten, and they formed the bottom layer of Korean society.{{Citation needed|date=January 2025}}

In 1392, with the foundation of the Confucian [[Joseon dynasty]], Korea systemised its own native class system. At the top were the two official classes, the [[Yangban]], which literally means "two classes". It was composed of scholars ({{lang|ko-latn|munban}}) and warriors ({{lang|ko-latn|muban}}). Scholars had a significant social advantage over the warriors. Below were the {{lang|ko-latn|jung-in}} ({{lang|ko|중인-中人}}: literally "middle people"). This was a small class of specialised professions such as medicine, accounting, translators, regional bureaucrats, etc. Below that were the {{lang|ko-latn|sangmin}} ({{lang|ko|상민-常民}}: literally 'commoner'), farmers working their own fields. Korea also had a [[serf]] population known as the ''nobi''. The nobi population could fluctuate up to about one third of the population, but on average the nobi made up about 10% of the total population.<ref>{{cite book |last1=Rodriguez |first1=Junius P. |title=The Historical Encyclopedia of World Slavery |publisher=[[ABC-CLIO]] |isbn=978-0-87436-885-7 |page=[https://archive.org/details/historicalencycl01rodr/page/392 392] |url=https://archive.org/details/historicalencycl01rodr |url-access=registration |quote=10 percent of the total population on average, but it could rise up to one-third of the total. |access-date=14 February 2017 |language=en |year=1997}}</ref> In 1801, the vast majority of government nobi were emancipated,<ref>{{cite book |last1=Kim |first1=Youngmin |last2=Pettid |first2=Michael J. |title=Women and Confucianism in Choson Korea: New Perspectives |publisher=[[SUNY Press]] |isbn=978-1-4384-3777-4 |page=141 |url=https://books.google.com/books?id=UwgUa6WWFBMC&pg=PA141 |access-date=14 February 2017 |language=en |date=1 November 2011}}</ref> and by 1858 the nobi population stood at about 1.5% of the total population of Korea.<ref name="nobi">{{cite book |last1=Campbell |first1=Gwyn |title=Structure of Slavery in Indian Ocean Africa and Asia |publisher=[[Routledge]] |isbn=978-1-135-75917-9 |page=163 |url=https://books.google.com/books?id=J0iRAgAAQBAJ&pg=PA163 |access-date=14 February 2017 |language=en |date=23 November 2004}}</ref> The hereditary nobi system was officially abolished around 1886–87 and the rest of the nobi system was abolished with the [[Gabo Reform]] of 1894,<ref name="nobi" /> but traces remained until 1930.{{citation needed|date=September 2025}}

The opening of Korea to foreign [[Christian mission]]ary activity in the late 19th century saw some improvement in the status of the {{lang|ko-latn|baekjeong}}. However, everyone was not equal under the Christian congregation, and even so protests erupted when missionaries tried to integrate {{lang|ko-latn|baekjeong}} into worship, with non-{{lang|ko-latn|baekjeong}} finding this attempt insensitive to traditional notions of hierarchical advantage.{{Citation needed|date=September 2007}} Around the same time, the {{lang|ko-latn|baekjeong}} began to resist open social discrimination.<ref>{{cite book |chapter=In Search of Human Rights: The Paekchŏng Movement in Colonial Korea |title=Colonial Modernity in Korea |first=Joong-Seop |last=Kim |editor1-first=Gi-Wook |editor1-last=Shin |editor2-first=Michael |editor2-last=Robinson |year=1999 |page=326 |publisher=Harvard Univ Asia Center |isbn=978-0-674-00594-5}}</ref> They focused on social and economic injustices affecting them, hoping to create an [[egalitarianism|egalitarian]] Korean society. Their efforts included attacking social discrimination by upper class, authorities, and "commoners", and the use of degrading language against children in public schools.<ref>{{cite book |title=The Korean Paekjŏng under Japanese rule: the quest for equality and human rights |first=Joong-Seop |last=Kim |year=2003 |page=147}}</ref>

With the [[Gabo reform]] of 1896, the class system of Korea was officially abolished. Following the collapse of the [[Enlightenment Party|Gabo government]], the new cabinet, which became the Gwangmu government after the establishment of the [[Korean Empire]], introduced systematic measures for abolishing the traditional class system. One measure was the new household registration system, reflecting the goals of formal [[social equality]], which was implemented by the loyalists' cabinet. Whereas the old registration system signified household members according to their hierarchical social status, the new system called for an occupation.<ref name="proper">{{cite journal |last=Hwang |first=Kyung Moon |date=2004 |journal=Modern Asian Studies |title=Citizenship, Social Equality and Government Reform: Changes in the Household Registration System in Korea, 1894–1910 |volume=38 |issue=2 |pages=355–387 |doi=10.1017/S0026749X04001106}}</ref>

While most Koreans by then had surnames and even {{lang|ko-latn|[[bongwan]]}}, although still substantial number of {{lang|ko-latn|[[cheonmin]]}}, mostly consisted of [[serfs]] and slaves, and [[Untouchability|untouchables]] did not. According to the new system, they were then required to fill in the blanks for surname in order to be registered as constituting separate households. Instead of creating their own family name, some {{lang|ko-latn|cheonmins}} appropriated their masters' surname, while others simply took the most common surname and its {{lang|ko-latn|bongwan}} in the local area. Along with this example, activists within and outside the Korean government had based their visions of a new relationship between the government and people through the concept of citizenship, employing the term {{lang|ko-latn|inmin}} ("people") and later, {{lang|ko-latn|kungmin}} ("citizen").<ref name="proper"/>

==== North Korea ====
{{Main|Songbun}}
The [[Committee for Human Rights in North Korea]] reported that "Every North Korean citizen is assigned a heredity-based class and socio-political rank over which the individual exercises no control but which determines all aspects of his or her life."<ref>{{cite news |url=https://www.telegraph.co.uk/news/worldnews/asia/northkorea/9313174/North-Korea-caste-system-underpins-human-rights-abuses.html |archive-url=https://ghostarchive.org/archive/20220111/https://www.telegraph.co.uk/news/worldnews/asia/northkorea/9313174/North-Korea-caste-system-underpins-human-rights-abuses.html |archive-date=11 January 2022 |url-access=subscription |url-status=live |title=North Korea caste system 'underpins human rights abuses' |work=[[The Daily Telegraph]] |location=UK |date=6 June 2012 |access-date=3 November 2013}}{{cbignore}}</ref> Called ''[[Songbun]]'', [[Barbara Demick]] describes this "class structure" as an updating of the hereditary "caste system", a combination of [[Confucianism]] and [[Communism]].<ref>{{cite book |first=Barbara |last=Demick |author-link=Barbara Demick |title=Nothing to Envy: Love, Life and Death in North Korea |publisher=Fourth Estate |location=London |date=2010 |pages=26–27}}</ref> It originated in 1946 and was entrenched by the 1960s, and consisted of 53 categories ranging across three classes: loyal, wavering, and impure. The privileged "loyal" class included members of the [[Workers' Party of Korea|Korean Workers' Party]] and [[Korean People's Army]] officers' corps, the wavering class included peasants, and the impure class included [[Collaboration with Imperial Japan|collaborators with Imperial Japan]] and [[Land tenure|landowners]].<ref>{{Cite book |last=Cha |first=Victor D. |url=http://archive.org/details/impossiblestaten0000chav_j2c1 |title=The Impossible State: North Korea, Past and Future |publisher=Ecco |others=Internet Archive |year=2013 |isbn=978-0-06-199850-8 |location=New York |page=186 |language=en}}</ref> She claims that a bad family background is called "tainted blood", and that by law this "tainted blood" lasts three generations.{{sfn|Demick|2010|pp=28, 197, 202}}

=== West Asia ===
==== Kurdistan ====
===== Yazidis =====
{{further|Yazidi social organization}}
There are three hereditary groups, often called castes, in [[Yazidism]]. Membership in the Yazidi society and a caste is conferred by birth. Pîrs and Sheikhs are the [[priestly caste]]s, which are represented by many sacred lineages ({{langx|ku-Latn|Ocax}}). Sheikhs are in charge of both religious and administrative functions and are divided into three endogamous houses, Şemsanî, Adanî and Qatanî who are in turn divided into lineages. The Pîrs are in charge of purely religious functions and traditionally consist of 40 lineages or clans, but approximately 90 appellations of Pîr lineages have been found, which may have been a result of new sub-lineages arising and number of clans increasing over time due to division as Yazidis settled in different places and countries. Division could occur in one family, if there were a few brothers in one clan, each of them could become the founder of their own Pîr sub-clan ({{Langx|ku-Latn|ber}}). Mirîds are the lay caste and are divided into [[Kurdish tribes|tribes]], who are each affiliated to a Pîr and a Sheikh priestly lineage assigned to the tribe.<ref>{{Cite journal |last1=Pirbari |first1=Dimitri |last2=Mossaki |first2=Nodar |last3=Yezdin |first3=Mirza Sileman |date=March 2020 |title=A Yezidi Manuscript:—Mišūr of P'īr Sīnī Bahrī/P'īr Sīnī Dārānī, Its Study and Critical Analysis |journal=Iranian Studies |volume=53 |issue=1–2 |pages=223–257 |doi=10.1080/00210862.2019.1669118 |s2cid=214483496 |issn=0021-0862}}</ref><ref>{{Cite journal |last=Omarkhali |first=Khanna |date=31 December 2008 |title=On the Structure of the Yezidi Clan and Tribal System and its Terminology among the Yezidis of the Caucasus |journal=[[Journal of Kurdish Studies]] |volume=6 |pages=104–119 |doi=10.2143/jks.6.0.2038092 |issn=1370-7205}}</ref><ref>{{Cite book |last=Omarkhali |first=Khanna |title=The Yezidi religious textual tradition: from oral to written categories, transmission, scripturalisation and canonisation of the Yezidi oral religious texts |year=2017 |isbn=978-3-447-10856-0 |page=27 |publisher=Harrassowitz Verlag |oclc=1007841078}}</ref>

==== Iran ====
Pre-Islamic [[Sassanid]] society was immensely complex, with separate systems of social organisation governing numerous different groups within the empire.<ref name="Nicolle, p. 11">Nicolle, p. 11</ref> Historians believe society comprised four<ref>
These four are the three common "Indo-Euoropean" [[Trifunctional hypothesis|social tripartition]] common among ancient Iranian, Indian and Romans with one extra Iranian element (from Yashna xix/17). cf. Frye, p. 54.</ref><ref>{{cite book |title=The Persian Night: Iran under the Khomeinist Revolution |date=1986 |first=Amir |last=Taheri |publisher=Encounter books}}</ref><ref>{{cite book |title=Why the Middle East Lagged Behind: The Case of Iran |page=72 |first=Kāẓim |last=ʻAlamdārī |publisher=University Press of America}}</ref> [[social class]]es, which linguistic analysis indicates may have been referred to collectively as "pistras".<ref>{{Cite book |last=Chaudhuri |first=K. N. |url=https://books.google.com/books?id=cYY6AAAAIAAJ&dq=pistra+iran&pg=PA55 |title=Asia Before Europe: Economy and Civilisation of the Indian Ocean from the Rise of Islam to 1750 |date=1990 |publisher=[[Cambridge University Press|CUP Archive]] |isbn=978-0-521-31681-1 |language=en}}</ref> The classes, from highest to lowest status, were priests ({{transliteration|fa|Asravan}}), warriors ({{transliteration|fa|Arteshtaran}}), secretaries ({{transliteration|fa|Dabiran}}), and commoners ({{transliteration|fa|Vastryoshan}}).{{citation needed|date=September 2025}}

==== Yemen ====
{{further|Al-Akhdam}}
In [[Yemen]] there exists a hereditary caste, the [[Africa]]n-descended [[Al-Akhdam]] who are kept as perennial manual workers. Estimates put their number at over 3.5 million residents who are discriminated, out of a total Yemeni population of around 22 million.<ref>{{cite news |url=http://ireport.cnn.com/docs/DOC-999239 |title=Yemen's Al-Akhdam face brutal oppression |work=[[CNN]] |access-date=22 October 2017 |archive-url=https://archive.today/20131129072703/http://ireport.cnn.com/docs/DOC-999239 |archive-date=29 November 2013}}</ref>

== Africa ==
{{Main|Caste systems in Africa}}
Various sociologists have reported caste systems in Africa.<ref name="Obinna1">{{cite journal |title=Contesting identity: the Osu caste system among Igbo of Nigeria |first=Elijah |last=Obinna |pages=111–121 |journal=African Identities |volume=10 |issue=1 |year=2012 |doi=10.1080/14725843.2011.614412 |s2cid=144982023}}</ref><ref name="James B. Watson 356–379">{{cite journal |title=Caste as a Form of Acculturation |first=James B. |last=Watson |journal=[[Southwestern Journal of Anthropology]] |volume=19 |number=4 |date=Winter 1963 |pages=356–379 |doi=10.1086/soutjanth.19.4.3629284 |s2cid=155805468}}</ref><ref name="tamari1" /> The specifics of the caste systems have varied in ethnically and culturally diverse Africa; however, the following features are common – it has been a closed system of social stratification, the social status is inherited, the castes are hierarchical, certain castes are shunned while others are merely endogamous and exclusionary.<ref>{{cite web |title=Caste discrimination in Africa |first=Leo |last=Igwe |publisher=International Humanist and Ethical Union |date=21 August 2009 |url=http://www.iheu.org/caste-discrimination-africa |archive-url=https://web.archive.org/web/20091003061801/http://www.iheu.org/caste-discrimination-africa |archive-date=3 October 2009}}</ref> In some cases, concepts of purity and impurity by birth have been prevalent in Africa. In other cases, such as the ''[[Nupe people|Nupe]]'' of Nigeria, the ''[[Beni Amer]]'' of East Africa, and the ''[[Tira people|Tira]]'' of Sudan, the exclusionary principle has been driven by evolving social factors.<ref>{{cite journal |title=Caste and government in primitive society |first=S. F. |last=Nadel |journal=[[Journal of Anthropological Society]] |volume=8 |pages=9–22 |year=1954}}</ref>

===West Africa===
[[File:GriotFête.jpg|thumb|upright|A [[Griot]], who have been described as an endogamous caste of West Africa who specialise in oral story telling and culture preservation. They have also been referred to as the bard caste.]]
Among the [[Igbo people|Igbo]] of [[Nigeria]] – especially [[Enugu State|Enugu]], [[Anambra State|Anambra]], [[Imo State|Imo]], [[Abia State|Abia]], [[Ebonyi State|Ebonyi]], [[Edo State|Edo]] and [[Delta state|Delta]] states of the country – scholar [[Elijah Obinna]] finds that the [[Osu caste system]] has been and continues to be a major social issue. The Osu caste is determined by one's birth into a particular family irrespective of the religion practised by the individual. Once born into Osu caste, this Nigerian person is an outcast, shunned and ostracised, with limited opportunities or acceptance, regardless of his or her ability or merit. Obinna discusses how this caste system-related identity and power is deployed within government, Church and indigenous communities.<ref name="Obinna1"/>

The ''osu'' class systems of eastern [[Nigeria]] and southern [[Cameroon]] are derived from indigenous religious beliefs and discriminate against the "Osus" people as "owned by deities" and outcasts.{{citation needed|date=September 2025}}

The [[Songhai people|Songhai]] economy was based on a caste system. The most common were metalworkers, fishermen, and carpenters. Lower caste participants consisted of mostly non-farm working immigrants, who at times were provided special privileges and held high positions in society. At the top were noblemen and direct descendants of the original Songhai people, followed by freemen and traders.<ref>{{cite web |url=http://www.africankingdoms.com|title=Kingdoms of Ancient African History |website=africankingdoms.com |access-date=22 October 2017 |archive-url=https://web.archive.org/web/20190519102901/http://africankingdoms.com/ |archive-date=19 May 2019}}</ref>

In a review of social stratification systems in Africa, Richter reports that the term caste has been used by French and American scholars to many groups of West African artisans. These groups have been described as inferior, deprived of all political power, have a specific occupation, are hereditary and sometimes despised by others. Richter illustrates caste system in [[Ivory Coast]], with six sub-caste categories. Unlike other parts of the world, mobility is sometimes possible within sub-castes, but not across caste lines. Farmers and artisans have been, claims Richter, distinct castes. Certain sub-castes are shunned more than others. For example, exogamy is rare for women born into families of woodcarvers.<ref>{{cite journal |title=Further considerations of caste in West Africa: The Senufo |first=Dolores |last=Richter |journal=[[Africa (journal)|Africa]] |date= January 1980 |volume=50 |issue=1 |pages=37–54 |doi=10.2307/1158641 |jstor=1158641 |s2cid=146454269}}</ref>

Similarly, the [[Mandé peoples|Mandé]] societies in [[Gambia]], [[Ghana]], [[Guinea]], [[Ivory Coast]], [[Liberia]], [[Senegal]] and [[Sierra Leone]] have social stratification systems that divide society by ethnic ties. The Mande class system regards the ''jonow'' slaves as inferior. Similarly, the [[Wolof people|Wolof]] in Senegal is divided into three main groups, the ''geer'' (freeborn/nobles), ''jaam'' (slaves and slave descendants) and the underclass ''neeno''. In various parts of West Africa, [[Fula people|Fulani]] societies also have class divisions. Other castes include ''Griots'', ''Forgerons'', and ''Cordonniers''.<ref name="Griot">{{cite journal |last1=Feder |first1=Lisa |title=Negotiating between Manding and American1 Sensibilities. Anthropology and Humanism |journal=Two World Systems Collide |date=June 2020 |volume=45 |issue=1 |page=60 |doi=10.1111/anhu.12280 |url=https://anthrosource.onlinelibrary.wiley.com/doi/abs/10.1111/anhu.12280 |access-date=8 March 2025 |url-access=subscription}}</ref>

Tamari has described endogamous castes of over fifteen West African peoples, including the [[Toucouleur people|Tukulor]], [[Songhai people|Songhay]], [[Dogon people|Dogon]], [[Senufo people|Senufo]], [[Minyanka language|Minianka]], Moors, [[Mandinka people|Manding]], [[Soninke people|Soninke]], [[Wolof people|Wolof]], [[Serer people|Serer]], [[Fula people|Fulani]], and [[Tuareg people|Tuareg]]. Castes appeared among the [[Mandinka people|''Malinke'' people]] no later than 14th century, and was present among the ''Wolof'' and ''Soninke'', as well as some ''Songhay'' and ''Fulani'' populations, no later than 16th century. Tamari claims that wars, such as the ''Sosso-Malinke'' war described in the ''Sunjata'' epic, led to the formation of blacksmith and bard castes among the people that ultimately became the Mali empire.{{citation needed|date=August 2024}}

As West Africa evolved over time, sub-castes emerged that acquired secondary specialisations or changed occupations. Endogamy was prevalent within a caste or among a limited number of castes, yet castes did not form demographic isolates according to Tamari. Social status according to caste was inherited by off-springs automatically; but this inheritance was paternal. That is, children of higher caste men and lower caste or slave concubines would have the caste status of the father.<ref name="tamari1">{{cite journal |journal=[[The Journal of African History]] |year=1991 |volume=32 |issue=2 |pages=221–250 |doi=10.1017/S0021853700025718 |title=The Development of Caste Systems in West Africa |first=Tal |last=Tamari |s2cid=162509491}}</ref>

===Central Africa===
[[Ethel M. Albert]] in 1960 claimed that the societies in [[Central Africa]] were caste-like social stratification systems.<ref>{{cite journal |title=Socio-Political Organization and Receptivity to Change: Some Differences between Ruanda and Urundi |first=Ethel M. |last=Albert |journal=[[Southwestern Journal of Anthropology]] |volume=16 |number=1 |date=Spring 1960 |pages=46–74 |doi=10.1086/soutjanth.16.1.3629054 |s2cid=142847876}}</ref> Similarly, in 1961, Maquet notes that the society in [[Rwanda]] and [[Burundi]] can be best described as castes.<ref>{{cite book |title=The Premise of Inequality in Ruanda: A Study of Political Relations in a Central African Kingdom |first=Jacques J. |last=Maquet |year=1962 |pages=135–171 |publisher=[[Oxford University Press]] |location=London |isbn=978-0-19-823168-4}}</ref> The [[Tutsi]], noted Maquet, considered themselves as superior, with the more numerous [[Hutu]] and the least numerous [[Twa]] regarded, by birth, as respectively, second and third in the hierarchy of Rwandese society. These groups were largely endogamous, exclusionary and with limited mobility.<ref>{{cite journal |title=Power in Ruanda |first=Helen |last=Codere |journal=[[Anthropologica]] |volume=4 |number=1 |year=1962 |pages=45–85 |jstor=25604523 |doi=10.2307/25604523}}</ref>

=== Horn of Africa ===
In Ethiopia, there have been a number of studies of castes. Broad studies of castes have been written by [[Alula Pankhurst]], who has published a study of caste groups in [[South West Ethiopia Peoples' Region|SW Ethiopia]].<ref>{{cite journal |last=Pankhurst |first=Alula |date=1999 |title='Caste' in Africa: the evidence from south-western Ethiopia reconsidered |journal=[[Africa (journal)|Africa]] |volume=69 |number=4 |pages=485–509 |doi=10.2307/1160872 |jstor=1160872}}</ref> and a later volume by Dena Freeman writing with Pankhurst.<ref>{{cite book |last1=Freeman |first1=D. |last2=Pankhurst |first2=A. |date=2003 |title=Peripheral people: The excluded minorities of Ethiopia |location=Lawrenceville, NJ |publisher=Red Sea Press}}</ref>{{page needed|date=February 2025}}

[[File:NSRW Africa Midgan.png|thumb|upright|The [[Madhiban]] (Midgan) specialise in leather-working occupations. Along with the Tumal and Yibir, they are collectively known as ''sab''.<ref name="Lewis" />]]
In a review published in 1977, Todd reports that numerous scholars report a system of social stratification in different parts of Africa that resembles some or all aspects of caste system. Examples of such caste systems, he claims, are to be found in [[Ethiopia]] in communities such as the [[Gurage people|Gurage]] and [[Konso people|Konso]]. He then presents the Dime of Southwestern Ethiopia, amongst whom there operates a system which Todd claims can be unequivocally labelled as caste system. The Dime have seven castes whose size varies considerably. Each broad caste level is a hierarchical order that is based on notions of purity, non-purity and impurity. It uses the concepts of defilement to limit contacts between caste categories and to preserve the purity of the upper castes. These caste categories have been exclusionary, endogamous and the social identity inherited.<ref>{{cite journal |title=La Caste en Afrique? (Caste in Africa?) |first=D. M. |last=Todd |journal=[[Africa (journal)|Africa]] |date=October 1977 |volume=47 |issue=4 |pages=398–412 |doi=10.2307/1158345 |jstor=1158345 |s2cid=144428371}}</ref>

Among the [[Kingdom of Kafa|Kafa]], there were also traditionally groups labelled as castes. "Based on research done before the Derg regime, these studies generally presume the existence of a social hierarchy similar to the caste system. At the top of this hierarchy were the Kafa, followed by occupational groups including blacksmiths (Qemmo), weavers (Shammano), bards (Shatto), potters, and tanners (Manjo). In this hierarchy, the Manjo were commonly referred to as hunters, given the lowest status equal only to slaves."<ref>{{cite book |first=Sayuri |last=Yoshida |chapter=Why did the Manjo convert to Protestant? Social Discrimination and Coexistence in Kafa, Southwest Ethiopia? |title=Proceedings of the 16th International Conference of Ethiopian Studies |editor1-first=Svein |editor1-last=Ege |editor2-first=Harald |editor2-last=Aspen |editor3-first=Birhanu |editor3-last=Teferra |editor4-first=Shiferaw |editor4-last=Bekele |location=Trondheim |date=2009 |pages=299–309 [299]}}</ref>

The [[Borana Oromo]] of southern [[Ethiopia]] in the [[Horn of Africa]] also have a class system, wherein the Wata, an acculturated hunter-gatherer group, represent the lowest class. Though the Wata today speak the [[Oromo language]], they have traditions of having previously spoken another language before adopting Oromo.<ref name="Westermann">{{cite book |first1=Edwin William |last1=Smith |first2=Cyril Daryll |last2=Forde |first3=Diedrich |last3=Westermann |title=Africa |year=1981|publisher=[[Oxford University Press]] |page=853}}</ref>

The traditionally nomadic [[Somali people]] are divided into clans, wherein the [[Rahanweyn]] agro-pastoral clans and the occupational clans such as the [[Madhiban]] were traditionally sometimes treated as outcasts.<ref>{{cite book |first=I. M. |last=Lewis |title=A pastoral democracy: a study of pastoralism and politics among the Northern Somali of the Horn of Africa |publisher=LIT Verlag Berlin-Hamburg-Münster |date=1999 |pages=13–14}}</ref> As Gabooye, the Madhiban along with the [[Yibir]] and Tumaal (collectively referred to as ''sab'') have since obtained political representation within [[Somalia]], and their general social status has improved with the expansion of urban centers.<ref name="Lewis">{{cite book |last=Lewis |first=I. M. |title=Understanding Somalia and Somaliland: Culture, History, Society |year=2008 |publisher=[[Columbia University Press]] |isbn=978-0-231-70084-9 |page=8}}</ref>

The [[Aari people]] caste system lasted for 4,500 years and prevented the exchange of genes between groups.<ref>[[Who We Are and How We Got Here]] 9 Rejoining Africa to the Human Story</ref>

==Europe==

=== France and Spain ===
For centuries, through to modern times, the majority regarded [[Cagot]]s who lived primarily in the areas of the [[Navarre]]se [[Pyrenees]], [[Basque Country (historical territory)|Basque]] provinces, [[Béarn]], [[Aragón]], [[Gascony]] and [[Brittany]], of France and Spain as an inferior caste, and a group of untouchables.<ref>{{cite book |last=Delacampagne |first=Christian |title=L'invention du racisme: Antiquité et Moyen-Âge |language=fr |trans-title=The invention of racism: Antiquity and the Middle Ages |publisher=[[Fayard]] |series=Hors collection |date=1983 |location=Paris |isbn=9782213011172 |doi=10.3917/fayar.delac.1983.01 |url=https://www.cairn.info/l-invention-du-racisme--9782213011172.htm |archive-url=https://web.archive.org/web/20230419111416/https://www.cairn.info/l-invention-du-racisme--9782213011172.htm |archive-date=19 April 2023 |pages=114–115, 121–124}}</ref><ref>{{cite magazine |last=da Silva |first=Gérard |url=http://www.dalits.nl/pdf/InternationalHumanistNews5.pdf |publisher=[[International Humanist and Ethical Union]] |title=The Cagots of Béarn: The Pariahs of France |magazine=International Humanist News |date=3 December 2006 |pages=21–22 |access-date=9 July 2008 |archive-url=https://web.archive.org/web/20220917164704/http://www.dalits.nl/pdf/InternationalHumanistNews5.pdf |archive-date=17 September 2022}}</ref> While they had the same skin color and religion as the majority, in the churches they had to use segregated doors and fonts, and receive communion on the end of long wooden spoons.<ref>{{cite book |last=del Carmen Aguirre Delclaux |first=María |date=2006 |title=Los agotes: El final de una maldición |language=es |trans-title=The Agotes: The End of a Curse |author-link=:es:María del Carmen Aguirre Delclaux |isbn=978-8477374190 |location=Madrid |publisher={{ill|Sílex ediciones|es}} |edition=2nd}}</ref><ref name="indi-2008-07-28">{{cite news |last=Thomas |first=Sean |date=28 July 2008 |title=The Last Untouchable in Europe |url=https://www.independent.co.uk/news/world/europe/the-last-untouchable-in-europe-878705.html |work=[[The Independent]] |location=London |access-date=28 July 2008 |archive-url=https://web.archive.org/web/20210112024608/https://www.independent.co.uk/news/world/europe/last-untouchable-europe-878705.html |archive-date=12 January 2021 |url-status=live}}</ref> It was a closed social system. The socially isolated Cagots were endogamous, and chances of social mobility non-existent within the regions where they were found.<ref>{{cite journal |last=Jolly |first=Geneviève |date=2000 |title=Les cagots des Pyrénées: une ségrégation attestée, une mobilité mal connue |language=fr |trans-title=The cagots of the Pyrenees: an attested segregation, a poorly known mobility |journal={{ill|Le Monde alpin et rhodanien|fr}} |volume=28 |number=1–3 |pages=197–222 [205] |url=https://www.persee.fr/doc/mar_0758-4431_2000_num_28_1_1716 |archive-url=https://web.archive.org/web/20230213120731/https://www.persee.fr/doc/mar_0758-4431_2000_num_28_1_1716 |archive-date=13 February 2023 |quote=L'étendue des aires matrimoniales et la distribution des patronymes constituent les principaux indices de la mobilité des cagots. F. Bériac relie l'extension des aires matrimoniales des cagots des différentes localités étudiées (de 20 à plus de 35 km) à l'importance et la densité relative des groupes de cagots, corrélant la recherche de conjoints lointains à l'épuisement des possibilités locales. A. Guerreau et Y. Guy, en utilisant la documentation gersoise exploitée par G. Loubès et les documents publiés par Fay pour le Béarn et la Chalosse (XVe–XVIIe s.) concluent que l'endogamie des cagots semble s'opérer au sein de trois sous-ensembles qui correspondent à ceux que distingue la terminologie à partir du XVIe siècle: agotes, cagots, capots. Au sein de chacun d'eux, les distances moyennes d'intermariage sont relativement importantes: entre 12 et 15 km en Béarn et Chalosse, plus de 30 km dans le Gers, dans une société où plus de la moitié des mariages se faisaient à l'intérieur d'un même village. |trans-quote=The extent of marital areas and the distribution of surnames are the main indices of cagot mobility. F. Bériac links the extension of the matrimonial areas of the Cagots of the different localities studied (from 20 to more than 35 km) to the importance and the relative density of the groups of cagots, correlating the search for distant spouses with the exhaustion of possibilities local. {{ill|Alain Guerreau|fr}} and Y. Guy, using the [[Gers]] documentation exploited by G. Loubès and the documents published by Fay for Béarn and [[Chalosse]] (15th–17th century) conclude that the endogamy of Cagots seems to operate within three subsets that correspond to those distinguished by terminology from the 16th century: agotes, cagots, capots. Within each of them, the average intermarriage distances are relatively long: between 12 and 15 km in Béarn and Chalosse, more than 30 km in the Gers, in a society where more than half of marriages took place at home, inside the same village.}}</ref><ref name="indi-2008-07-28"/>

=== United Kingdom ===
In July 2013, the UK government announced its intention to amend the [[Equality Act 2010]], to "introduce legislation on caste, including any necessary exceptions to the caste provisions, within the framework of domestic discrimination law".<ref>{{cite web |website=Government Equalities Office |url=https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/225658/130726-Caste-Discrimination.pdf |title=Caste legislation introduction – programme and timetable |access-date=2 June 2016}}</ref> Section 9(5) of the Equality Act 2010 provides that "a [[Minister (government)|Minister]] may by [[Statutory order|order]] amend the statutory definition of race to include caste and may provide for exceptions in the Act to apply or not to apply to caste".{{citation needed|date=February 2025}}

From September 2013 to February 2014, [[Meena Dhanda]] led a project on "Caste in Britain" for the UK [[Equality and Human Rights Commission]] (EHRC).<ref>{{Cite web |url=https://www.equalityhumanrights.com/en/publication-download/research-report-91-caste-britain-socio-legal-review |title=Research report 91: Caste in Britain: Socio-legal Review |website=[[Equality and Human Rights Commission]] |access-date=21 October 2017 |archive-date=27 February 2023 |archive-url=https://web.archive.org/web/20230227084332/https://www.equalityhumanrights.com/en/publication-download/research-report-91-caste-britain-socio-legal-review}}</ref>

== Americas ==
=== Latin America ===
{{Main|Casta}}
{{See also|Mestizaje}}
[[File:Casta painting all.jpg|thumb|150px|Casta painting showing 16 racial groupings. Anonymous, 18th century]]
In colonial Spanish America (16th-early 19th centuries), there were legal divisions of society, the Republic of Spaniards ({{lang|es|República de Españoles}}), comprising European whites, African slaves ({{lang|es|negros}}), and mixed-race {{lang|es|[[casta]]s}}, the offspring of unions between whites, blacks, and indigenous. The Republic of Indians ({{lang|es|República de Indios}}) comprised all the various indigenous peoples, now classified in a single category, {{lang|es|indio}}, by their colonial rulers. In the social and racial hierarchy, European Spaniards were at the apex, with legal rights and privileges. Lower racial groups (Africans, mixed-race castas, and pure indigenous), had fewer legal rights and lower social status. Unlike the rigid caste system in India, in colonial Spanish America there was some fluidity within the social order.<ref>{{cite book |last=Cope |first=R. Douglas |title=The Limits of Racial Domination: Plebeian Society in Colonial Mexico City, 1660–1720 |location=Madison |publisher=[[University of Wisconsin Press]] |date=1994}}</ref>

=== United States ===
{{main|Caste discrimination in the United States}}
In the opinion of [[W. Lloyd Warner]], discrimination in the Southern United States in the 1930s against [[African Americans|Blacks]] was similar to Indian castes in such features as [[Residential segregation in the United States|residential segregation]] and marriage restrictions.<ref>{{Cite journal |doi=10.1086/217391 |title=American Caste and Class |journal=[[American Journal of Sociology]] |volume=42 |issue=2 |pages=234–237 |year=1936 |last1=Warner |first1=W. Lloyd |s2cid=146641210}}</ref> In her 2020 book ''[[Caste: The Origins of Our Discontents]]'', journalist [[Isabel Wilkerson]] used caste as an analogy to understand racial discrimination in the United States.{{citation needed|date=February 2025}}

[[Gerald Berreman|Gerald D. Berreman]] contrasted the differences between discrimination in the United States and India. In India, there are complex religious features which make up the system, whereas in the United States race and color are the basis for differentiation. The caste systems in India and the United States have higher groups which desire to retain their positions for themselves and thus perpetuate the two systems.<ref>{{Cite journal |last=Berreman |first=Gerald |date=September 1960 |title=Caste in India and the United States |journal=[[American Journal of Sociology]] |volume=66 |issue=2 |pages=120–127 |jstor=2773155 |doi=10.1086/222839 |s2cid=143949609}}</ref>

The process of creating a homogenized society by social engineering in both India and the Southern US has created other institutions that have made class distinctions among different groups evident. Anthropologist [[James C. Scott]] elaborates on how "global [[capitalism]] is perhaps the most powerful force for homogenization, whereas the state may be the defender of local difference and variety in some instances".<ref>{{Cite book |last=Scott |first=James C. |author-link=James C. Scott |title=Seeing like a state: how certain schemes to improve the human condition have failed |date=1998 |publisher=[[Yale University Press]] |isbn=0-300-07016-0 |location=New Haven |page=8 |oclc=37392803}}</ref> The caste system, a relic of feudalistic economic systems, emphasizes differences between socio-economic classes that are obviated by openly free market capitalistic economic systems, which reward individual initiative, enterprise, merit, and thrift, thereby creating a path for social mobility.{{citation needed|date=July 2024}} When the feudalistic slave economy of the [[southern United States]] was dismantled, [[Jim Crow laws]] and acts of [[domestic terrorism]] committed by [[white supremacists]] prevented many industrious [[African Americans]] from participating in the formal economy and achieving economic success on parity with their white peers, or destroying that economic success in instances where it was achieved, such as [[Greenwood District, Tulsa|Black Wall Street]], with only rare but commonly touted exceptions to lasting personal success such as [[Maggie L. Walker|Maggie Walker]], [[Annie Turnbo Malone|Annie Malone]], and [[Madam C. J. Walker|Madame C.J. Walker]]. Parts of the United States are sometimes divided by race and class status despite the national narrative of integration.{{citation needed|date=August 2024}}

A survey on caste discrimination conducted by Equality Labs{{efn|Described as a "Dalit rights organisation"<ref name="The Hindu opposes">{{cite news |first=Sriram |last=Lakshman |url=https://www.thehindu.com/news/international/group-opposes-protection-from-caste-discrimination-in-california-varsitys-faculty-union/article38319866.ece |title=Group opposes protection from caste discrimination in California Varsity's faculty union |work=[[The Hindu]] |date=24 January 2022 |archive-url=https://web.archive.org/web/20250114005223/https://www.thehindu.com/news/international/group-opposes-protection-from-caste-discrimination-in-california-varsitys-faculty-union/article38319866.ece |archive-date=14 January 2025}}</ref> and a "nonprofit organization focused on ending what it calls caste apartheid".<ref>{{cite news |first=Nani Sahra |last=Walker |url=https://www.latimes.com/world-nation/story/2021-07-04/fight-to-add-caste-as-protected-category-in-us |title=Even in the U.S. he couldn't escape the label 'untouchable' |work=[[Los Angeles Times]] |date=4 July 2021 |archive-url=https://web.archive.org/web/20240814010520/https://www.latimes.com/world-nation/story/2021-07-04/fight-to-add-caste-as-protected-category-in-us |archive-date=14 August 2024}}</ref>}} found 67% of Indian Dalits living in the US reporting that they faced caste-based harassment at the workplace, and 27% reporting verbal or physical assault based on their caste.{{sfn|Equality Labs, 2018|pp=20, 27}} However, the [[Carnegie Endowment for International Peace]] study in 2021 criticizes Equality Labs findings and methodology noting Equality Labs study "relied on a nonrepresentative snowball sampling method to recruit respondents. Furthermore, respondents who did not disclose a caste identity were dropped from the data set. Therefore, it is likely that the sample does not fully represent the South Asian American population and could skew in favor of those who have strong views about caste. While the existence of caste discrimination in India is incontrovertible, its precise extent and intensity in the United States can be contested".<ref>{{cite web |date=9 June 2021 |first1=Sumitra |last1=Badrinathan |first2=Devesh |last2=Kapur |first3=Jonathan |last3=Kay |first4=Milan |last4=Vaishnav |title=Social Realities of Indian Americans: Results From the 2020 Indian American Attitudes Survey |url=https://carnegieendowment.org/research/2021/06/social-realities-of-indian-americans-results-from-the-2020-indian-american-attitudes-survey?lang=en |publisher=[[Carnegie Endowment for International Peace]] |access-date=9 June 2023 |archive-url=https://web.archive.org/web/20250128050508/https://carnegieendowment.org/research/2021/06/social-realities-of-indian-americans-results-from-the-2020-indian-american-attitudes-survey?lang=en |archive-date=28 January 2025}}</ref>

In 2023, [[Seattle]] became the first city in the United States to ban discrimination based on caste.<ref>{{Cite news |url=https://www.bbc.co.uk/news/world-us-canada-64727735 |title= Seattle becomes first US city to ban caste discrimination |first=Max |last=Matza |date=22 February 2023 |work=[[BBC News]] |archive-url=https://web.archive.org/web/20241228045646/https://www.bbc.co.uk/news/world-us-canada-64727735 |archive-date=28 December 2024}}</ref>

== Racial casteism ==
Racial casteism is a term used to identify the relationship between caste, race, and colorism. In modern-day India, the caste system has expanded to include groups and identities from diasporic groups as well such as the Africana [[Siddi]]s and Kaffirs. Siddis make up 40,000 of India's vast population and are perceived as untouchables under the caste framework.{{citation needed|date=December 2023}}This categorization is paired with anti-black ideology in the country, that is often adapted by broader uses of the term caste in western countries, most notably the United States. Like the Siddis, Africana caste [[Sri Lanka Kaffirs]] make up a small minority of the population with scholars noting that the exact number is hard to determine due to exclusion and lack of recognition from the government. Siddis and Kaffirs are considered untouchables due to their darker skin color alongside other physical factors that distinguish the group as lower caste.{{citation needed|date=December 2023}}

The migration of Africana groups such as the Siddis and Kaffirs to South Asia is widely considered to be a result of the [[Indian Ocean slave trade|Indian Ocean Slave Trade]], initiated by Muslim Arabs. During the trade, enslaved Africans were often brought as court servants, herbalists, midwives, or as bonded labor. The limited awareness of these groups can be attributed to caste-ideology fueled from this trade.{{citation needed|date=August 2024}}

The racial understanding of caste has largely been debated by scholars, with some like [[B. R. Ambedkar|Dr. B. R. Ambedkar]] arguing that caste differences between higher caste Aryans and lower cast native-Indians being more due to religious factors. While the term remains contended, it is widely understood that this racial assessment is based on the way lower-caste people are treated. Africana diasporic groups who do not fit the caste system reflected by the [[Scheduled Castes and Scheduled Tribes|scheduled tribe]] are thus considered inferior for their darker skin and grouped in with the untouchables.{{Citation needed|date=January 2025}} Since caste is inherited at birth and is inflexible to change throughout a lifetime, this can lead to a racial caste system where colorism largely influences the mobility one has in their lifetime. Terminology shifted away from race-conscious terms in South Asian antiquity, where Aryans had pre-conceived social hierarchies built off of race, to a caste framework during [[Buddhism]]'s rise in the [[3rd century BC|third century BCE]].<ref>Jayawardene, Sureshi M. (2016). "Racialized Casteism: Exposing the Relationship Between Race, Caste, and Colorism Through the Experiences of Africana People in India and Sri Lanka". ''[[Journal of African American Studies]]''. '''20''': 323–345 – via EBSCOhost Academic Search Premier.</ref>

Racial caste is embedded in the institutions that make up South Asia, particularly its governing bodies. When it comes to the electorate of India, voter preference is often based on race, caste, religion, alongside other attributing physical and political factors. This power imbalance alongside the rigid nature of caste can work against those of darker skin complexion to hold positions of power.<ref>Ahuja, Amit, Susan, Ashish (2016). "Is Only Fair Lovely in Indian Politics? Consequences of Skin Color in a Survey Experiment in Delhi". ''Journal of race, ethnicity, and politics''. '''1.2''': 227–252 – via Cambridge University Press Journals.</ref>

== Caste and higher education ==
The foundational divisions of caste have historically been seen as a determining factor in one's skills and career prospects. Today, many people perceive higher education as a means of achieving their own professional goals, but there are still methods based on caste assumptions used to keep lower caste out of universities.{{citation needed|date=September 2025}} This leads to their exclusion from the potential to be part of higher-paying jobs that are perceived as more elite. This social expectation and prevention of access to education and opportunity have elongated the struggle for financial and social equity amongst people from scheduled tribes and castes.{{citation needed|date=September 2025}}

Affirmative Action has been a global phenomenon to develop more spaces in politics, jobs, and education for people from historically disadvantaged backgrounds, which has led to the reservation system being applied to universities. Even with these regulations, caste nevertheless remains a largely determining factor in the university system in [[Reservation in India|India]].{{citation needed|date=September 2025}} The guarantee of admittance to a certain proportion of people from oppressed castes is not enough to deal with the implications of divisions in higher education. For example, the reservation percentage can vary by state but is generally around 15% for Scheduled Castes, but 2019–20 data shows most universities miss this mark. Across the board, there is an average of 14.7% of scheduled caste students, meaning many universities are at a far lower rate than legislated.<ref>{{Cite news |last=Nagaraj |first=Anuradha |date=November 29, 2021 |title=Indian student's fight against caste discrimination raises Dalit hopes |url=https://www.reuters.com/article/us-india-education-caste-idUSKBN2IF0C9/ |url-status=live |archive-url=https://web.archive.org/web/20231125175224/https://www.reuters.com/article/us-india-education-caste-idUSKBN2IF0C9/ |archive-date=Nov 25, 2023 |work=[[Reuters]]}}</ref> These reservation systems have backlash from upper caste groups, who claim that people are only admitted due to their caste status, as opposed to merit, in a similar argument playing out to affirmative action in the United States.{{citation needed|date=September 2025}}

Reservation policies constitute a first step in providing access to admittance into higher education opportunities but do not overcome the overarching challenge of casteism.<ref>{{Cite journal |last1=Kahali |first1=Sonu |last2=Sagarika |first2=Sipra |date=October 2021 |title=Education and Caste Based Discrimination: A Sociological Understanding |url=https://www.researchgate.net/publication/356161834 |journal=Social Issues & Problems |volume=10 |issue=2 |via=ResearchGate}}</ref> Caste-based discrimination and social stigma can still affect the experiences of students from marginalized communities in academic institutions. Universities are a crucial place of integration and moving to offer equitable opportunity beyond just attendance, but implementing protective policies to ensure students can be successful. Attendance at university has already been shown to impact how people view caste and has the potential to shape equity building beyond the current interpersonal and systemic relationship.<ref>{{Cite journal |last=Gundemeda |first=Nagaraju |date=2020 |title=Caste in Twenty First Century India: Sociological Reflections on University Students' Perceptions in South India |url=https://www.sav.sk/journals/uploads/05281234AAS_20-1_Gundemeda.pdf |journal=Asian and African Studies |volume=29 |issue=1 |publisher=SAV |url-status=live |archive-url=https://web.archive.org/web/20231125175212/https://www.sav.sk/journals/uploads/05281234AAS_20-1_Gundemeda.pdf |archive-date=Nov 25, 2023}}</ref>

Several forms of discrimination manifest in universities:
* Social discrimination: Students from marginalized castes face social discrimination, exclusion, and/or isolation on campuses. This affects their general educational experience and mental well-being. Numerous cases of harassment and bullying based on caste lines have been reported, with drastic consequences for the victims, but often none for the perpetrators. This promotes a hostile environment for students and hampers their ability to engage positively in the academic community.{{citation needed|date=September 2025}}
:: "When I was enrolled for an undergraduate course, I was vocal about his Dalit identity and vouched for the rights of Dalits and marginalized sections. Most of my upper-caste mates were against reservation. I was always typecast, stereotyped and even labeled with derogatory nicknames," Nishat Kabir, who is studying film at Ambedkar University in New Delhi, told Anadolu Agency.<ref>{{Cite news |last=Adil |first=Ahmad |date=January 24, 2022 |title=India 'struggling' with casteism in higher education |url=https://www.aa.com.tr/en/asia-pacific/india-struggling-with-casteism-in-higher-education/2483623 |url-status=live |archive-url=https://web.archive.org/web/20231125175225/https://www.aa.com.tr/en/asia-pacific/india-struggling-with-casteism-in-higher-education/2483623 |archive-date=Nov 25, 2023 |work=[[Anadolu Agency]]}}</ref>
* Campus facilities: Discrimination can also be observed in access to living facilities, food services, and other campus amenities. Students from marginalized castes may encounter difficulties in availing of these services without bias, and the living arrangements are often internally segregated.{{citation needed|date=September 2025}}
* Academic and faculty discrimination: Discrimination may extend to the academic sphere, with students facing biased treatment, unfair grading, or limited access to academic resources based on their caste background. Instances of discrimination can involve faculty members, who may hold biases that affect their interactions with students. This comes from the inherent hierarchical nature of caste having built centuries of prejudice against lower caste and indigenous students. This influences academic mentorship, guidance, and opportunities for students from marginalized backgrounds.{{citation needed|date=September 2025}}

Eighty-four percent of the SC/ST students surveyed said examiners had asked them about their caste directly or indirectly during their evaluations. One student said: "Teachers are fine till they do not know your caste. The moment they come to know, their attitude towards you changes completely."<ref>{{Cite web |last=Sitlhou |first=Makepeace |date=November 21, 2017 |title=India's Universities Are Falling Terribly Short on Addressing Caste Discrimination |url=https://thewire.in/caste/india-universities-caste-discrimination |url-status=live |archive-url=https://web.archive.org/web/20231125175211/https://thewire.in/caste/india-universities-caste-discrimination |archive-date=Nov 25, 2023 |website=[[The Wire (India)|The Wire]]}}</ref>

Due to the challenges experienced on top of the normal pressure of being a student, the discrimination that Dalits and people of OBCs face has led to increased rates of suicide, with numerous examples shown to be tied directly to campus harassment and lack of administrative support.{{citation needed|date=September 2025}}

The clarity that comes from people sharing their experiences has led to significant pushback in the 21st century, where students have been centering fights for justice and equity, often based on movements that student activists of the past have used. Allahabad University has seen a spike in student protests and demonstrations against institutional discrimination.<ref>{{cite book |last=Kumar |first=Satendra |chapter=Transforming universities: Student activism, caste, and politics in North India |date=2022-05-31 |title=Universities as Transformative Social Spaces |chapter-url=https://academic.oup.com/book/43057/chapter/361484410 |publisher=[[Oxford University Press]] |language=en |doi=10.1093/oso/9780192865571.003.0008 |isbn=978-0-19-286557-1}}</ref> Students used tactics of information spreading from pamphlets and court cases, to public civil disobedience through marches and sit-ins to disrupt the flow of university life and lead to broader discussions. The student unrest was not unique to Allahabad University but was strong enough to last over 90 days.{{citation needed|date=September 2025}}

==Caste in sociology and entomology==
The initial observational studies of the division of labour in ant colonies attempted to demonstrate that ants specialized in tasks that were best suited to their size when they emerged from the pupae stage into the adult stage.{{Sfn|Gordon|2010|p=26}} A large proportion of the experimental work was done in species that showed strong variation in size.{{sfn|Gordon|2010|p=26}} As the size of an adult was fixed for life, workers of a specific size range came to be called a "caste", calling up the traditional caste system in India in which a human's standing in society was decided at birth.{{sfn|Gordon|2010|p=26}}

The notion of caste encouraged a link between scholarship in entomology and sociology because it served as an example of a division of labour in which the participants seemed to be uncompromisingly adapted to special functions and sometimes even unique environments.{{sfn|Rodgers|2008|p=80}} To bolster the concept of caste, entomologists and sociologists referred to the complementary social or natural parallel and thereby appeared to generalize the concept and give it an appearance of familiarity.{{sfn|Rodgers|2008|pp=80–82}} In the late 19th- and early 20th centuries, the perceived similarities between the Indian caste system and [[Ant#polymorphism|caste polymorphism]] in insects were used to create a correspondence or parallelism for the purpose of explaining or clarifying racial stratification in human societies; the explanations came particularly to be employed in the United States.{{sfn|Rodgers|2008|p=81}} Ideas from [[heredity]] and [[natural selection]] influenced some sociologists who believed that some groups were predetermined to belong to a lower social or occupational status.{{sfn|Rodgers|2008|p=81}} Chiefly through the work of [[W. Lloyd Warner]] at the [[University of Chicago]], a group of sociologists sharing similar principles came to evolve around the creed of caste in the 1930s and 1940s.{{sfn|Rodgers|2008|p=81}}

The ecologically oriented sociologist [[Robert E. Park]], although attributing more weight to environmental explanations than the biological nonetheless believed that there were obstacles to the assimilation of blacks into American society and that an "accommodation stage" in a biracially organized caste system was required before full assimilation.{{sfn|Rodgers|2008|p=82}} He did disavow his position in 1937, suggesting that blacks were a minority and not a caste.{{sfn|Rodgers|2008|p=82}} The Indian sociologist [[Radhakamal Mukerjee]] was influenced by Robert E. Park and adopted the concept of "caste" to describe race relations in the US.{{sfn|Rodgers|2008|pp=81–82}} According to anthropologist Diane Rodgers, Mukerjee "proceeded to suggest that a caste system should be correctly instituted in the (US) South to ease race relations."{{sfn|Rodgers|2008|pp=81–82}} Mukerjee often employed both entomological and sociological data and clues to describe caste systems.{{sfn|Rodgers|2008|p=82}} He wrote "while the fundamental industries of man are dispersed throughout the insect world, the same kind of polymorphism appears again and again in different species of social insects which have reacted in the same manner as man, under the influence of the same environment, to ensure the supply and provision of subsistence."{{sfn|Mukerjee|1926|p=228}} Comparing the caste system in India to caste polymorphism in insects, he noted, "where we find the organization of social insects developed to perfection, there also has been seen among human associations a minute and even rigid specialization of functions, along with ant- and bee-like societal integrity and cohesiveness."{{sfn|Rodgers|2008|p=82}} He considered the "resemblances between insect associations and caste-ridden societies" to be striking enough to be "amusing".{{sfn|Rodgers|2008|p=82}}

== See also ==
{{Div col}}
* [[Estates of the realm]]
* [[Inter-caste marriages in India]]
* [[Job (role)|Job]]
* [[Kamaiya]]
* [[Priestly caste]]
* [[Propiska in the Soviet Union|Propiska]]
* [[Social exclusion]]
* [[Kshatriya|Warrior caste]]
{{Div col end}}

== References ==
=== Notes ===
{{notelist}}

=== Citations ===
{{Reflist|30em}}

=== Sources ===
{{refbegin}}
* {{cite book |last=Beasley |first=William G. |author-link=William G. Beasley |year=1972 |title=The Meiji Restoration |publisher=[[Stanford University Press]] |location=Stanford, California |isbn=0-8047-0815-0}}
* {{cite book |last=Béteille |first=André |editor-last=Barnard |editor-first=Alan |editor2-last=Spencer |editor2-first=Jonathan |chapter=Caste |title=Encyclopedia of Social and Cultural Anthropology |chapter-url=https://books.google.com/books?id=o1VpdrbH3BUC&pg=PA136 |year=2002 |location=New York; London |publisher=[[Routledge]] |isbn=978-0-415-28558-2 |pages=136–137}}
* {{cite book |editor-last=Doniger |editor-first=Wendy |title=Merriam-Webster's Encyclopedia of World Religions |chapter-url=https://books.google.com/books?id=ZP_f9icf2roC&pg=PA186 |access-date=24 September 2012 |year=1999 |publisher=Merriam-Webster |location=Springfield, MA |isbn=978-0-87779-044-0 |page=[https://archive.org/details/isbn_9780877790440/page/186 186] |chapter=Caste |url-access=registration |url=https://archive.org/details/isbn_9780877790440/page/186}}
* {{cite book |last=Gordon |first=Deborah M. |title=Ant Encounters: Interaction Networks and Colony Behavior |series=Primers in Complex Systems |location=Princeton and Oxford |publisher=[[Princeton University Press]] |year=2010 |isbn=978-0-691-13879-4}}
* {{cite book |last=Gordon |first=Deborah M. |title=Ants at work: How an insect society is organized |location=New York |publisher=The Free Press |year=1999 |isbn=0-684-85733-2}}
* {{cite book |last=Gupta |first=Dipankar |chapter=Caste |editor-last=Schaefer |editor-first=Richard T. |title=Encyclopedia of Race, Ethnicity, and Society |chapter-url=https://books.google.com/books?id=YMUola6pDnkC&pg=PA246 |location=Thousand Oaks |access-date=5 August 2012 |year=2008 |publisher=[[SAGE Publications]] |isbn=978-1-4129-2694-2 |pages=246–250}}
* {{citation |editor-last=Lagasse |editor-first=Paul |title=The Columbia Encyclopedia |chapter=Caste |chapter-url=http://www.encyclopedia.com/topic/caste.aspx#3|access-date=24 September 2012 |year=2007 |publisher=[[Columbia University Press]] |location=New York |isbn=978-0-231-14446-9}}
* {{citation |last=Madan |first=T. N. |author-link=T. N. Madan |title=caste |publisher= Encyclopædia Britannica Online |url=https://www.britannica.com/EBchecked/topic/98395/caste |date=2012}}
* {{citation |last=Mitchell |first=Geoffrey Duncan |title=A New Dictionary of the Social Sciences |chapter-url=https://books.google.com/books?id=-a4vvdBrSVgC&pg=PA194 |access-date=10 August 2012 |date=2006 |publisher=Aldine Transaction Publishers |isbn=978-0-202-30878-4 |pages=194–195 |chapter=Castes (part of Social Stratification) |location=New Brunswick, NJ}}
* {{cite book |last=Morris |first=Mike |title=Concise Dictionary of Social and Cultural Anthropology |chapter=caste |chapter-url=https://books.google.com/books?id=5lTQRZru1SQC&pg=PA33 |access-date=10 August 2012 |date= 2012 |publisher=[[John Wiley & Sons]] |isbn=978-1-4443-3209-4 |location=Malden, MA |page=33}}
* {{cite book |last=Mukerjee |first=Radhakamal |title=Regional Sociology |location=New York and London |publisher=The Century Co. |year=1926 |url=https://books.google.com/books?id=2X84AQAAIAAJ |oclc=899573}}
* {{cite book |last=Nagar |first=Richa |author-link=Richa Nagar |editor-first=Derek |editor-last=Gregory |others=Ron Johnston, Geraldine Pratt, Michael Watts, Sarah Whatmore |title=The Dictionary of Human Geography |chapter-url=https://books.google.com/books?id=5gCHckKszz0C&pg=PA72 |access-date=10 August 2012 |year=2011 |publisher=[[John Wiley & Sons]] |isbn=978-1-4443-5995-4 |page=72 |chapter=caste}}
*''[[Oxford English Dictionary]]'' ({{citation |chapter=caste, n. |title=Oxford English Dictionary |edition=Second |publisher=[[Oxford University Press]] |location=Oxford, UK |chapter-url=http://www.oed.com/view/Entry/28546 |access-date=5 August 2012 |year=1989}}) Quote: '''caste, n.''' 2a. spec. One of the several hereditary classes into which society in India has from time immemorial been divided; ... ''This is now the leading sense, which influences all others.''
* {{cite book |last=Parry |first=Jonathan |editor1-last=Kuper |editor1-first=Adam |editor2-last=Kuper |editor2-first=Jessica |chapter=Caste |title=Social Science Encyclopedia|chapter-url=https://books.google.com/books?id=IKXj9sQ3aqIC&pg=PA131 |year=2003 |location=London and New York |publisher=[[Routledge]] |isbn=978-0-415-28560-5 |page=131}}
* {{citation |last=Pavri |first=Firooza |editor-first=Tim |editor-last=Forsyth |title=Encyclopedia of International Development |chapter-url=https://books.google.com/books?id=93OsjK8GjE0C&pg=PA63 |year=2004 |publisher=[[Routledge]] |location=Abingdon, Oxon; New York |isbn=978-0-415-25342-0 |pages=[https://archive.org/details/encyclopediaofin0000unse_u5w6/page/63 63–] |chapter=Caste |url=https://archive.org/details/encyclopediaofin0000unse_u5w6/page/63}}
* {{citation |last=Ramu |first=G. N. |editor=William A. Darity |title=International Encyclopedia of the Social Sciences |chapter-url=http://www.encyclopedia.com/topic/caste.aspx#2 |access-date=24 September 2012 |series=(Macmillan social science library) |year=2008 |publisher=Macmillan Reference US |location=Detroit, MI |isbn=978-0-02-865967-1 |chapter=Caste}}
* {{citation |last=Roberts |first=Nathaniel P. |editor=William A. Darity |title=International Encyclopedia of the Social Sciences |chapter-url=http://www.encyclopedia.com/doc/1G2-3045300290.html |access-date=24 September 2012 |series=Macmillan social science library |year=2008 |publisher=Macmillan Reference US |location=Detroit, MI |isbn=978-0-02-865967-1 |chapter=Anthropology of Caste}}
* {{cite book |last=Rodgers |first=Diane M. |chapter=Scientific Analogies and Hierarchical Thinking: lessons from the hive? |title=The Oxford Handbook of Cognitive Sociology |editor1-first=Wayne H. |editor1-last=Brekhus |editor2-first=Gabe |editor2-last=Ignatow |year=2019 |doi=10.1093/oxfordhb/9780190273385.013.28}}
* {{cite book |last=Rodgers |first=Diane M. |title=Debugging the Link between Social Theory and Social Insects |location=Baton Rouge |publisher=[[Louisiana State University Press]] |year=2008 |isbn=978-0-8071-3369-9}}
* {{citation |last=Salamone |first=Frank A. |editor-first=Junius P. |editor-last=Rodriguez |chapter=Caste |title=The Historical Encyclopedia of World Slavery |volume=1 |chapter-url=https://books.google.com/books?id=ATq5_6h2AT0C&pg=PA133 |location=Santa Barbara, CA; Oxford, UK |access-date=5 August 2012 |year=1997 |publisher=[[ABC-CLIO]] |isbn=978-0-87436-885-7 |page=133}}
* {{cite book |last1=Scott |first1=John |last2=Marshall |first2=Gordon |title=A Dictionary of Sociology |chapter=caste |chapter-url=https://books.google.com/books?id=id8iAQAAIAAJ&pg=PA66 |location=Oxford; New York |access-date=10 August 2012 |year=2005 |publisher=[[Oxford University Press]] |isbn=978-0-19-860987-2 |page=66}}
* {{cite book |last=Sonnad |first=Subhash R. |editor1-last=Christensen |editor1-first=Karen |editor2-last=Levinson |editor2-first=David |title=Encyclopedia of Community: From the Village to the Virtual World |chapter=Caste |pages=115–121 |chapter-url=https://books.google.com/books?id=t1geOjQ6R0MC&pg=PA115 |access-date=5 August 2012 |year=2003 |publisher=[[SAGE Publications]] |location=Thousand Oaks, CA |isbn=978-0-7619-2598-9}}
* {{cite book |last=Sooryamoorthi |first=Radhamany |editor-last=Leonard |editor-first=Thomas M. |chapter=Caste Systems |title=Encyclopedia of the Developing World |chapter-url=https://books.google.com/books?id=3mE04D9PMpAC&pg=PA252 |access-date=5 August 2012 |year=2006 |location=New York |publisher=[[Routledge]] |isbn=978-0-415-97662-6 |pages=252–}}
* {{cite book |last=Winthrop |first=Robert H. |title=Dictionary of Concepts in Cultural Anthropology |url=https://books.google.com/books?id=3xoB_3C5N5QC&pg=PA27 |access-date=10 August 2012 |year=1991 |publisher=[[ABC-CLIO]] |isbn=978-0-313-24280-9 |pages=27–30}}
* {{Citation |last1=Zwick-Maitreyi |first1=M. |last2=Soundararajan |first2=T. |last3=Dar |first3=N. |last4=Bheel |first4=R. F. |last5=Balakrishnan |first5=P. |title=Caste in the United States: A survey of Caste among South Asian Americans |publisher=Equality Labs |date=2018 |isbn=978-0-692-94411-0 |url=https://static1.squarespace.com/static/58347d04bebafbb1e66df84c/t/603ae9f4cfad7f515281e9bf/1614473732034/Caste_report_2018.pdf |url-status=live |archive-url=https://web.archive.org/web/20210903051757/https://static1.squarespace.com/static/58347d04bebafbb1e66df84c/t/603ae9f4cfad7f515281e9bf/1614473732034/Caste_report_2018.pdf |archive-date=3 September 2021 |ref={{sfnref|Equality Labs, 2018}}}}
{{refend}}

==Further reading==
* {{cite web |last=Ludden |first=David |title=Spectres of Agrarian Territory |url=https://www.sas.upenn.edu/~dludden/Dharma.htm |website=[[University of Pennsylvania]] |year=2001 |access-date=18 January 2025 |archive-url=https://web.archive.org/web/20240419100901/https://www.sas.upenn.edu/~dludden/Dharma.htm |archive-date=19 April 2024}}
* {{cite journal |last=Ludden |first=David |title=Spectres of agrarian territory in southern India |journal=Indian Economic & Social History Review |volume=39 |issue=2–3 |year=2002 |pages=233–257 |doi=10.1177/001946460203900206 |url=https://doi.org/10.1177/001946460203900206|url-access=subscription }}
* "Early Evidence for Caste in South India", pp. 467–492 in ''Dimensions of Social Life: Essays in honour of David G. Mandelbaum'', Edited by Paul Hockings and Mouton de Gruyter, Berlin, New York, Amsterdam, 1987.{{ISBN missing}}

==External links==
{{commons category}}
{{Wiktionary|caste}}
* {{Britannica|98395}}
* [https://www.casteless.org/ Casteless]
* [http://socserv.mcmaster.ca/econ/ugcm/3ll3/comte/Philosophy3.pdf Auguste Comte on why and how castes developed across the world – in The Positive Philosophy, Volume 3 (see page 55 onwards)] {{Webarchive|url=https://web.archive.org/web/20120707043953/http://socserv.mcmaster.ca/econ/ugcm/3ll3/comte/Philosophy3.pdf |date=7 July 2012 }}
* [http://sciencepolicy.colorado.edu/students/envs_5110/merton_sociology_science.pdf Robert Merton on Caste and The Sociology of Science]
* [http://www.cambridge.org/gb/knowledge/isbn/item1168367/?site_locale=en_GB Caste, Society and Politics in India from the Eighteenth Century to the Modern Age] {{ISBN|9780521798426}} – [[Susan Bayly]]
* {{Webarchive|url=https://web.archive.org/web/20061105095243/http://www.countercurrents.org/hr-marguerite250404.htm|title=Caste In Yemen}} by [[Marguerite Abadjian]] (Archive of the [[Baltimore Sun]])
* [http://idsn.org/ International Dalit Solidarity Network: An international advocacy group for Dalits]

{{Segregation by type|state=collapsed}}
{{Discrimination}}
{{Social class}}

{{Authority control}}

[[Category:Caste| ]]
[[Category:Social status]]

Dumka Lok Sabha constituency

2026-03-14T14:08:20Z

Lekhachitra963: New a entry

{{Short description|Lok Sabha constituency in Jharkhand}}
{{Use dmy dates|date=March 2019}}
{{Use Indian English|date=March 2019}}
{{Infobox Indian constituency
| type = LS
| name = Dumka {{Small|JH-2}}
| constituency_no =
| map_image = {{Maplink|frame=yes|plain=y|frame-width=300|frame-height=300|frame-align=center|type=shape|from=Lok Sabha constituencies/2019/Jharkhand/Dumka.map}}
| map_caption = Interactive Map Outlining Dumka Lok Sabha constituency
| established = 1952
| mp = [[Nalin Soren]]
| preceded_by = [[Sunil Soren]]
| party = {{Party index link|Jharkhand Mukti Morcha}}
| alliance = {{Party index link|Indian National Developmental Inclusive Alliance}}
| latest_election_year = [[2024 Indian general election|2024]]
| state = [[Jharkhand]]
| reservation = ST
| incumbent_image =
| assembly_cons = [[Sikaripara (Vidhan Sabha constituency)|Sikaripara]] [[Nala (Vidhan Sabha constituency)|Nala]] [[Jamtara (Vidhan Sabha constituency)|Jamtara]] [[Dumka (Vidhan Sabha constituency)|Dumka]] [[Jama (Vidhan Sabha constituency)|Jama]] [[Sarath (Vidhan Sabha constituency)|Sarath]]
}}

'''Dumka Lok Sabha constituency''' is one of the 14 [[Lok Sabha]] (parliamentary) constituencies in [[Jharkhand]] state in eastern [[India]].

This constituency is reserved for the candidates belonging to the [[Adivasi|Scheduled tribes]]. This constituency covers the entire [[Jamtara district]] and parts of [[Dumka district|Dumka]] and [[Deoghar district|Deoghar]] districts.

==Assembly segments==
Dumka Lok Sabha constituency comprises the following six [[Vidhan Sabha]] (legislative assembly) segments:<ref>{{cite web|url=http://www.jharkhand.gov.in/ceo/2005/constituencies.html |title=Parliamentary Constituency |publisher=Chief Electoral Officer, Jharkhand website |url-status=dead |archiveurl=https://web.archive.org/web/20120226080317/http://www.jharkhand.gov.in/ceo/2005/constituencies.html |archivedate=2012-02-26 }}</ref>
{| class="wikitable"
!#
!Name
!District
!Member
! colspan="2" |Party
! colspan="2" |2024 Lead
|-
|7
|[[Sikaripara Assembly constituency|Sikaripara]] (ST)
|[[Dumka district|Dumka]]
|[[Alok Kumar Soren]]
|{{party name with color|Jharkhand Mukti Morcha|rowspan=2}}
|{{party name with color|Jharkhand Mukti Morcha}}
|-
|8
|[[Nala Assembly constituency|Nala]]
| rowspan="2" |[[Jamtara district|Jamtara]]
|[[Rabindra Nath Mahato]]
|{{party name with color|Bharatiya Janata Party}}
|-
|9
|[[Jamtara Assembly constituency|Jamtara]]
|[[Irfan Ansari]]
|{{party name with color|Indian National Congress}}
|{{party name with color|Jharkhand Mukti Morcha}}
|-
|10
|[[Dumka Assembly constituency|Dumka]] (ST)
| rowspan="2" |[[Dumka district|Dumka]]
|[[Basant Soren]]
|{{party name with color|Jharkhand Mukti Morcha|rowspan=3}}
|{{party name with color|Bharatiya Janata Party|rowspan=3}}
|-
|11
|[[Jama Assembly constituency|Jama]] (ST)
|[[Lois Marandi]]
|-
|14
|[[Sarath Assembly constituency|Sarath]]
|[[Deoghar district|Deoghar]]
|[[Uday Shankar Singh]]
|-
|}

==Members of Parliament==
{| class="wikitable"
|-
! Year
! Name
!colspan=2| Party
|-
| rowspan="2"|[[1951 Indian general election|1951]]
|[[Bhagwat Jha Azad]]{{Efn|Purnea-Santhal seat}}
|{{Full party name with color|Indian National Congress}}
|-
|[[Paul Jujhar Soren]]{{Efn|Purnea-Santhal seat}}
|{{Full party name with color|Jharkhand Party|rowspan=3}}
|-
|rowspan="2"|[[1957 Indian general election|1957]]
|Suresh Chandra Chudhury
|-
|[[Debi Soren]]
|-
|[[1962 Indian general election|1962]]
| rowspan="3" |[[S. C. Besra]]
| {{Full party name with color|Indian National Congress|rowspan=3}}
|-
|[[1967 Indian general election|1967]]
|-
|[[1971 Indian general election|1971]]
|-
|[[1977 Indian general election|1977]]
|[[Bateshwar Hembram]]
|{{Full party name with color|Janata Party}}
|-
|[[1980 Indian general election|1980]]
|[[Shibu Soren]]
|{{Full party name with color|Independent}}
|-
|[[1984 Indian general election|1984]]
|[[Prithvi Chand Kisku]]
|{{Full party name with color|Indian National Congress}}
|-
|[[1989 Indian general election|1989]]
| rowspan="3" | [[Shibu Soren]]
| {{Full party name with color|Jharkhand Mukti Morcha|rowspan=3}}
|-
|[[1991 Indian general election|1991]]
|-
|[[1996 Indian general election|1996]]
|-
|[[1998 Indian general election|1998]]
| rowspan="2" | [[Babulal Marandi]]
| {{Full party name with color|Bharatiya Janata Party|rowspan=2}}
|-
|[[1999 Indian general election|1999]]
|-
|2002^
| rowspan="4" | [[Shibu Soren]]
| {{Full party name with color|Jharkhand Mukti Morcha|rowspan=4}}
|-
|[[2004 Indian general election|2004]]
|-
|[[2009 Indian general election|2009]]
|-
|[[2014 Indian general election|2014]]
|-
|[[2019 Indian general election|2019]]
|[[Sunil Soren]]
|{{Full party name with color|Bharatiya Janata Party}}
|-
|[[2024 Indian general election|2024]]
|[[Nalin Soren]]
|{{Full party name with color|Jharkhand Mukti Morcha}}
|-
|}
{{notelist}}

==Election results==
===2024===
{{Election box begin | title=[[2024 Indian general election]]: [[Dumka]]<ref name="2024 Loksabha Elections Results - Dumka">{{cite news |publisher=Election Commission of India |title=2024 Loksabha Elections Results - Dumka |url=https://results.eci.gov.in/PcResultGenJune2024/candidateswise-S272.htm |access-date=28 June 2024 |date=4 June 2024 |archive-url=https://web.archive.org/web/20240628184952/https://results.eci.gov.in/PcResultGenJune2024/candidateswise-S272.htm |archive-date=28 June 2024}}</ref>}}
{{Election box winning candidate with party link|
|candidate=[[Nalin Soren]]
|party=Jharkhand Mukti Morcha
|votes=547,370
|percentage=46.23|change={{increase}}3.60}}
{{Election box candidate with party link||candidate=[[Sita Soren]]|party=Bharatiya Janata Party|votes=5,24,843|percentage=44.32|change={{decrease}}2.94}}

{{Election box candidate|party=JBKSS ([[Independent politician|Ind.]])|candidate=Baby Lata Tudu|votes=19,360|percentage=1.80|change=''New''}}
{{Election box candidate with party link|party=Communist Party of India|candidate=Rajesh Kumar Kisku|votes=11,506|percentage=0.97|change=''New''}}{{Election box candidate with party link|party=None of the above|candidate=None of the above|votes=4,526|percentage=0.38|change={{decrease}}1.02}}
{{Election box majority||votes=22,527|percentage=1.91|change={{decrease}}2.72}}
{{Election box turnout|
|votes= 11,85,151
|percentage=74.44
|change=
}}
{{Election box gain with party link
|winner = Jharkhand Mukti Morcha
|loser = Bhartiya Janata Party
|swing =
}}
{{Election box end}}

===2019===
{{Election box begin | title=[[2019 Indian general elections]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Sunil Soren]]
|party = Bharatiya Janata Party
|votes = 4,84,923
|percentage = 47.26
|change = +14.4
}}
{{Election box candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 4,37,333
|percentage = 42.63
|change = +5.44
}}
{{Election box candidate with party link|
|candidate = Senapati Murmu
|party = Communist Party of India (Marxist)
|votes = 16,157
|percentage = 1.57
|change =
}}
{{Election box candidate with party link|
|candidate = Arjun Pujhar
|party = All India Trinamool Congress
|votes = 14,804
|percentage = 1.54
|change =
}}
{{Election box candidate with party link|
|candidate = [[None of the above]]
|party = None of the above
|votes = 14,396
|percentage = 1.40
|change =
}}
{{Election box majority|
|votes = 47,590
|percentage = 4.63
|change =
}}
{{Election box turnout|
|votes = 10,25,981
|percentage = 73.43
|change =
}}
{{Election box gain with party link|
|winner = Bharatiya Janata Party
|loser=Jharkhand Mukti Morcha
|swing =}}
{{Election box end}}
===2014===
{{Election box begin | title=[[2014 Indian general elections]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 3,35,815
|percentage = 37.19
|change =
}}
{{Election box candidate with party link|
|candidate = [[Sunil Soren]]
|party = Bharatiya Janata Party
|votes = 2,96,785
|percentage =32.86
|change = {{increase}}0.32
}}
{{Election box candidate with party link|
|candidate = [[Babulal Marandi]]
|party =Jharkhand Vikas Morcha (Prajatantrik)
|votes = 1,58,122
|percentage =17.51
|change =
}}

{{Election box candidate with party link|
|candidate =Chhaya Kole
|party = Communist Party of India (Marxist)
|votes = 26,442
|percentage = 2.93
|change =
}}
{{Election box candidate with party link|
|candidate = None of the above
|party = None of the above
|votes =18,325
|percentage = 2.03
|change =
}}
{{Election box majority|
|votes = 39,030
|percentage = 4.32
|change =
}}
{{Election box turnout|
|votes =9,03,062
|percentage = 70.94
|change =
}}
{{Election box hold with party link|
|winner=Jharkhand Mukti Morcha
|swing =}}
{{Election box end}}

===2009===
{{Election box begin | title=[[2009 Indian general elections]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 2,08,518
|percentage = 33.52
|change =
}}
{{Election box candidate with party link|
|candidate = [[Sunil Soren]]
|party = Bharatiya Janata Party
|votes = 1,89,706
|percentage = 30.50
|change =
}}
{{Election box candidate with party link|
|candidate = Ramesh Hembrom
|party = Jharkhand Vikas Morcha (Prajatantrik)
|votes = 64,528
|percentage = 10.37
|change =
}}

{{Election box candidate with party link|
|candidate = Pashupati Kole
|party = Communist Party of India
|votes = 24,620
|percentage = 3.96
|change =
}}
{{Election box majority|
|votes = 18,812
|percentage =
|change =
}}
{{Election box turnout|
|votes = 6,22,012
|percentage = 55.13
|change =
}}
{{Election box hold with party link|
|winner=Jharkhand Mukti Morcha
|swing =}}
{{Election box end}}

===2004===
{{Election box begin | title=[[2004 Indian general elections]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 3,39,542
|percentage = 33.52
|change =
}}
{{Election box candidate with party link|
|candidate = Sonelal Hembrom
|party = Bharatiya Janata Party
|votes = 2,24,527
|percentage = 30.50
|change =
}}
{{Election box majority|
|votes = 1,15,015
|percentage =
|change =
}}
{{Election box turnout|
|votes = 6,25,118
|percentage = 55.13
|change =
}}
{{Election box gain with party link|
|winner=Jharkhand Mukti Morcha
|loser = Bhartiya Janata Party
|swing =
}}
{{Election box end}}

===1999===
{{Election box begin | title=[[1999 Indian general elections]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Babulal Marandi]]
|party = Bhartiya Janata Party
|votes = 2,01,141
|percentage = 36.87
|change =
}}
{{Election box candidate with party link|
|candidate = Rupi Soren Kisku
|party = Jharkhand Mukti Morcha
|votes = 1,96,493
|percentage = 36.02
|change =
}}
{{Election box candidate with party link|
|candidate = Ramesh Hembram
|party = Indian National Congress
|votes = 1,34,625
|percentage = 24.68
|change =
}}
{{Election box majority|
|votes = 4,648
|percentage = 4.32
|change =
}}
{{Election box turnout|
|votes = 5,45,500
|percentage = 58.26
|change =
}}
{{Election box hold with party link|
|winner = Bhartiya Janata Party
|loser = Jharkhand Mukti Morcha
|swing =
}}
{{Election box end}}

===1998===
{{Election box begin | title= [[1998 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Babulal Marandi]]
|party = Bhartiya Janata Party
|votes = 2,77,334
|percentage = 47.01
|change =
}}
{{Election box candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 2,64,778
|percentage = 44.88
|change =
}}
{{Election box candidate with party link|
|candidate = Kaleshwar Hembram
|party = Communist Party of India
|votes = 25,550
|percentage = 4.32
|change =
}}
{{Election box majority|
|votes = 12,556
|percentage =
|change =
}}
{{Election box turnout|
|votes = 5,89,933
|percentage = 63.23
|change =
}}
{{Election box gain with party link|
|winner = Bhartiya Janata Party
|loser = Jharkhand Mukti Morcha
|swing =
}}
{{Election box end}}

===1996===
{{Election box begin | title=
[[1996 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 1,65,411
|percentage = 31.94
|change =
}}
{{Election box candidate with party link|
|candidate = [[Babulal Marandi]]
|party = Bharatiya Janata Party
|votes = 1,59,933
|percentage = 30.89
|change =
}}
{{Election box candidate with party link|
|candidate = Basudev Besra
|party = Janata Dal
|votes = 1,36,244
|percentage = 26.31
|change =
}}

{{Election box candidate with party link|
|candidate = Thakur Tudu
|party = Indian National Congress
|votes = 34,524
|percentage = 6.67
|change =
}}
{{Election box majority|
|votes = 5,478
|percentage =
|change =
}}
{{Election box turnout|
|votes = 5,17,803
|percentage = 55.66
|change =
}}
{{Election box hold with party link|
|winner=Jharkhand Mukti Morcha
|swing =}}
{{Election box end}}

===1991===
{{Election box begin | title=
[[1991 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 2,60,169
|percentage = 58.28
|change =
}}
{{Election box candidate with party link|
|candidate = [[Babulal Marandi]]
|party = Bharatiya Janata Party
|votes = 1,26,528
|percentage = 28.34
|change =
}}
{{Election box candidate with party link|
|candidate = Set Hamraj
|party = Indian National Congress
|votes = 40,962
|percentage = 9.18
|change =
}}
{{Election box majority|
|votes = 1,33,641
|percentage =
|change =
}}
{{Election box turnout|
|votes = 4,46,415
|percentage = 52.16
|change =
}}
{{Election box hold with party link|
|winner=Jharkhand Mukti Morcha
|swing =}}
{{Election box end}}

===1989===
{{Election box begin | title=
[[1989 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 2,47,502
|percentage = 60.97
|change =
}}
{{Election box candidate with party link|
|candidate = [[Prithvi Chand Kisku]]
|party = Indian National Congress
|votes = 1,37,901
|percentage = 33.97
|change =
}}
{{Election box majority|
|votes = 1,09,601
|percentage =
|change =
}}
{{Election box turnout|
|votes = 4,05,964
|percentage = 47.90
|change =
}}
{{Election box gain with party link|
|winner=Jharkhand Mukti Morcha
|loser = Indian National Congress
|swing =
}}
{{Election box end}}

===1984===
{{Election box begin | title=
[[1984 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Prithvi Chand Kisku]]
|party = Indian National Congress
|votes = 1,99,722
|percentage = 53.89
|change =
}}
{{Election box candidate with party link|
|candidate = [[Shibu Soren]]
|party = Jharkhand Mukti Morcha
|votes = 1,02,535
|percentage = 27.67
|change =
}}
{{Election box candidate with party link|
|candidate = Basudeo Besra
|party = Communist Party of India
|votes = 56,245
|percentage = 15.18
|change =
}}
{{Election box majority|
|votes = 97,187
|percentage =
|change =
}}
{{Election box turnout|
|votes = 3,70,588
|percentage = 53.78
|change =
}}
{{Election box gain with party link|
|winner = Indian National Congress
|loser = Jharkhand Mukti Morcha
|swing =
}}
{{Election box end}}

===1980===
{{Election box begin | title=
[[1980 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Shibu Soren]]
|party = Independent
|votes = 1,12,160
|percentage = 37.55
|change =
}}
{{Election box candidate with party link|
|candidate = [[Prithvi Chand Kisku]]
|party = Indian National Congress (I)
|votes = 1,08,647
|percentage = 36.37
|change =
}}
{{Election box candidate with party link|
|candidate = [[Bateshwar Hembram]]
|party = Janata Party
|votes = 37,084
|percentage = 12.41
|change =
}}
{{Election box candidate with party link|
|candidate = Satrudhan Besra
|party = Communist Party of India
|votes = 36,246
|percentage = 12.13
|change =
}}
{{Election box majority|
|votes = 3,513
|percentage =
|change =
}}
{{Election box turnout|
|votes = 2,98,721
|percentage = 48.10
|change =
}}
{{Election box gain with party link|
|winner = Independent
|loser = Janata Party
|swing =
}}
{{Election box end}}

===1977===
{{Election box begin | title=
[[1977 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Bateshwar Hembram]]
|party = Janata Party
|votes = 1,15,386
|percentage = 49.45
|change =
}}
{{Election box candidate with party link|
|candidate = [[Prithvi Chand Kisku]]
|party = Indian National Congress
|votes = 62,132
|percentage = 26.63
|change =
}}
{{Election box candidate with party link|
|candidate = Satrughan Besra
|party = Communist Party of India
|votes = 38,655
|percentage = 16.57
|change =
}}
{{Election box majority|
|votes = 53,254
|percentage =
|change =
}}
{{Election box turnout|
|votes = 2,33,333
|percentage = 41.42
|change =
}}
{{Election box gain with party link|
|winner = Janata Party
|loser = Indian National Congress
|swing =
}}
{{Election box end}}

===1971===
{{Election box begin | title=
[[1971 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[S. C. Besra|Satya Charan Besra]]
|party = Indian National Congress
|votes = 56,888
|percentage = 35.41
|change =
}}
{{Election box candidate with party link|
|candidate = Satrughan Besra
|party = Communist Party of India
|votes = 46,804
|percentage = 29.13
|change =
}}
{{Election box candidate with party link|
|candidate = Bateshwar Hembram
|party = Bharatiya Jan Sangh
|votes = 26,470
|percentage = 16.47
|change =
}}
{{Election box candidate with party link|
|candidate = Shibu Murmu
|party = Independent
|votes = 21,560
|percentage = 13.42
|change =
}}
{{Election box majority|
|votes = 10,084
|percentage =
|change =
}}
{{Election box turnout|
|votes = 1,60,670
|percentage = 31.60
|change =
}}
{{Election box hold with party link|
|winner = Indian National Congress
|loser = Jharkhand Mukti Morcha
|swing =
}}
{{Election box end}}

===1967===
{{Election box begin | title=
[[1967 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[S. C. Besra|Satya Charan Besra]]
|party = Indian National Congress
|votes = 60,108
|percentage = 38.83
|change =
}}
{{Election box candidate with party link|
|candidate = B. Marandi
|party = Communist Party of India
|votes = 48,068
|percentage = 31.05
|change =
}}
{{Election box candidate with party link|
|candidate = C. Soren
|party = Bharatiya Jan Sangh
|votes = 19,258
|percentage = 12.44
|change =
}}
{{Election box candidate with party link|
|candidate = H. Tudu
|party = Independent
|votes = 16,553
|percentage = 10.69
|change =
}}
{{Election box majority|
|votes = 12,040
|percentage =
|change =
}}
{{Election box turnout|
|votes = 1,54,814
|percentage = 33.91
|change =
}}
{{Election box hold with party link|
|winner = Indian National Congress
|loser = Jharkhand Mukti Morcha
|swing =
}}
{{Election box end}}

===1962===
{{Election box begin | title=
[[1962 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[S. C. Besra|Satya Charan Besra]]
|party = Indian National Congress
|votes = 50,430
|percentage = 37.73
|change =
}}
{{Election box candidate with party link|
|candidate = [[Debi Soren]]
|party = Jharkhand Party
|votes = 49,345
|percentage = 36.92
|change =
}}
{{Election box candidate with party link|
|candidate = Satrughan Besra
|party = Independent
|votes = 33,868
|percentage = 25.34
|change =
}}
{{Election box majority|
|votes = 1,085
|percentage =
|change =
}}
{{Election box turnout|
|votes = 1,33,643
|percentage = 35.28
|change =
}}
{{Election box gain with party link|
|winner = Indian National Congress
|loser = Jharkhand Party
|swing =
}}
{{Election box end}}

===1957===
{{Election box begin | title=
[[1957 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = Suresh Chandra Chudhury
|party = Jharkhand Party
|votes = 1,48,888
|percentage = 25.57
|change =
}}
{{Election box candidate with party link|
|candidate = [[Bhagwat Jha Azad ]]
|party = Indian National Congress
|votes = 96,772
|percentage = 16.62
|change =
}}
{{Election box majority|
|votes = 52,116
|percentage =
|change =
}}
{{Election box turnout|
|votes = 5,82,379
|percentage = 38.81
|change =
}}
{{Election box gain with party link|
|winner = Jharkhand Party
|loser = Indian National Congress
|swing =
}}
{{Election box end}}

{{Election box begin | title=
[[1957 Indian general election]]: [[Dumka]]}}
{{Election box winning candidate with party link|
|candidate = [[Debi Soren]]
|party = Jharkhand Party
|votes = 1,33,244
|percentage = 22.88
|change =
}}
{{Election box candidate with party link|
|candidate = Lal Hembram
|party = Indian National Congress
|votes = 87,529
|percentage = 15.03
|change =
}}
{{Election box majority|
|votes = 45,715
|percentage =
|change =
}}
{{Election box turnout|
|votes = 5,82,379
|percentage = 38.81
|change =
}}
{{Election box gain with party link|
|winner = Jharkhand Party
|loser = Indian National Congress
|swing =
}}
{{Election box end}}

==References==
{{Reflist}}

==External links==
* [https://results.eci.gov.in/pc/en/constituencywise/ConstituencywiseS272.htm?ac=2 Dumka Constituency Election Result]

{{coords|24.3|87.3|display=title}}

[[Category:Lok Sabha constituencies in Jharkhand]]

Hampi Express

2026-03-02T10:10:25Z

Lekhachitra963: formatting fix

{{short description|Indian express train}}
{{Use dmy dates|date=January 2016}}
{{Use Indian English|date=January 2016}}
{{Infobox rail service
| name = Hampi Express
| image = Hampi & Gol Gumbaz Express.jpg
| image_size = 300px
| caption = Hampi express trainboard
| type = [[Express trains in India|Express]]
| locale =
| first = {{start date and age|df=yes|1980|11|01}}
| last =
| operator = [[South Western Railway zone|South Western Railways]]
| ridership =
| start = {{stnlnk|Mysore}} (MYS)
| stops = 32
| end = {{stnlnk|Hubli}} (UBL)
| distance = {{convert|678|km|0|abbr=on}}
| journeytime = 14h 50m
| frequency = Daily
| class = AC II Tier, AC III Tier, Sleeper Class, General Unreserved
| seating = Yes
| sleeping = Yes
| autorack =
| catering = On-board catering E-catering
| observation = Rake sharing with 16535/16536 [[Gol Gumbaz Express]]
| entertainment =
| baggage =
| stock = [[LHB coach]]
| gauge = {{track gauge|1676mm|al=on|allk=on}}
| electrification =
| trainnumber = 16591 / 16592
| speed = {{convert|45|km/h|0|abbr=on}} average including halts
| map = [[File:Hampi Express (Hubli - Mysore) Route map.jpg|250px|'''Hampi Express''' (Hubli – Mysore) Route map]]
| map_state =
}}

The 16591 / 16592 '''Hampi Express''' is a daily [[Express trains in India|Express]] running between the [[Mysuru]] and [[Hubballi]] Junction, the headquarters of the [[South Western Railway zone|South Western Railway]] in India. It is a train of the [[South Western Railway zone|South Western Railway]] having primary maintenance at [[Hubli|Hubballi]].

==History==
This train was introduced earlier between [[Bengaluru]] and [[Hosapete]] after the gauge conversion between Bengaluru and [[Dharmavaram, Anantapur district|Dharmavaram]] was completed. Later, it was extended to run till [[Hubli|Hubballi]]. In 1996, a slip/link was attached to this train as the [[Hazur Sahib Nanded–Bangalore City Express|Nanded Link Express]] which became a separate train in 2010. In July 2013, this train was extended to Mysore to provide direct connectivity between Mysore and [[Ballari]] among other places

The train is named after [[Hampi]], an historical town belonging to the [[Vijayanagara Empire]]. The town is a tourist attraction for the ruins of the empire. This train passes through [[Hospet|Hosapete]] that has the nearest station to this town.<ref>{{cite news| title=Hampi Express Details| url=http://hampi.in/hampi-express| work=www.HAMPI.in}}</ref>

==Locomotive==
earlier was [[WDP-4B]]. The train is now hauled by a Hubballi - based [[WAP-7]] electric locomotive from end to end.

==Coach composition==
earlier this train runs with ICF coaches now they get an LHB coaches upgrade. This train has one AC First Class-Two Tier combo, one Two Tier AC and one Three Tier AC coach, 9 [[sleeping car|sleeping coaches]], 6 unreserved coaches and 2 second seating cum luggage [[Rake (train)|rake]]. The train shares its rakes with 16535/36 [[Gol Gumbaz Express]]. Also the train has recently been augmented with one First Class Air Conditioned coach by duly replacing one First Class cum AC Two Tier coach.

==Route & halts==
This train runs from {{stnlnk|Mysore}} via {{stnlnk|Kengeri}}, {{stnlnk|Bangalore City}}, {{stnlnk|Yesvantpur Junction}}, {{stnlnk|Yelahanka Junction}}, {{stnlnk|Hindupur}}, {{stnlnk|Dharmavaram}}, {{stnlnk|Anantapur}}, {{stnlnk|Guntakal Junction}}, {{stnlnk|Ballari Junction}}, {{stnlnk|Hosapete Junction}}, {{stnlnk|Gadag Junction}} to {{stnlnk|Hubli}}.

==Schedule==

* '''16591''' leaves Hubli every day at 6:20 PM to reach Mysore at 9:20 AM the next morning, covering 704 km in 15 hours at an average speed of 45 km/h
* '''16592''' leaves Mysore at 7:00 PM to reach Hubli at 10:40 AM, taking 16 hours at an average speed of 44 kmph

==Rake sharing==
The train sharing its rake with 16535/16536 [[Gol Gumbaz Express]].

==Incidents and accidents==
On 22 May 2012, the 16591 Hampi Express [[Penukonda train collision|collided with a stationary goods train]] at [[Penukonda]] station killing 25 people and injuring 74.<ref>{{cite news| title=Hampi Express accident: 25 dead; minister blames driver, says he jumped signal| url=http://articles.timesofindia.indiatimes.com/2012-05-22/india/31815674_1_railway-minister-stationary-goods-train-hampi-express| archiveurl=https://web.archive.org/web/20150124085905/http://timesofindia.indiatimes.com/india/Hampi-Express-accident-25-dead-minister-blames-driver-says-he-jumped-signal/articleshow/13394923.cms?referral=PM| archivedate=2015-01-24| work=[[The Times of India]]| accessdate=2012-05-22}}</ref>

== Gallery ==
<gallery>
File:Hampi & Gol Gumbaz Express 01.jpg
File:Hampi & Gol Gumbaz Express 02.jpg
File:Hampi & Gol Gumbaz Express 03.jpg
File:Hampi & Gol Gumbaz Express 04.jpg
File:Hampi & Gol Gumbaz Express 05.jpg|Panorama view of Hampi & Gol Gumbaz Express rake parked at [[Mysore Junction railway station|Mysore junction]]
File:Hampi & Gol Gumbaz Express 06.jpg
File:Hampi & Gol Gumbaz Express 07.jpg
</gallery>

== References ==
{{reflist}}

{{Railways in Southern India}}

{{DEFAULTSORT:Hampi Express}}
[[Category:Named passenger trains of India]]
[[Category:Transport in Hubli-Dharwad]]
[[Category:Transport in Mysore]]
[[Category:Rail transport in Karnataka]]
[[Category:Rail transport in Andhra Pradesh]]
[[Category:Express trains in India]]
[[Category:Railway services introduced in 1980]]

List of Nidugal cholas

2026-02-28T06:54:12Z

Lekhachitra963: started new details first draft

{{Short description|none}}
{{Use dmy dates|date=July 2019}}
{{Chola history}}
The '''Nidugal Cholas''' were a dynasty of chiefs who ruled parts of [[Karnataka]] during the 8th and 13th centuries. Their stronghold was the hill fortress of [[Nidagal|Nidugal]]. The most famous among the line was Irungola deva Chola Maharaja (Irungola II) who had his capital at Henjeru. They were hostile towards the Hoysalas and resisted them, but were subdued for a brief time during the reign of [[Vishnuvardhana]]. Later, they once again asserted their independence with the decline of the [[Chola]] and [[Hoysala]] kingdoms. They bore titles such as ''Lord of [[Uraiyur]]'' (the early Chola capital) and claimed descent from the [[Sangam age]] king [[Karikala Chola]].<ref>{{cite book|title=Gazetteer of Mysore|author=B. L. Rice|publisher=Asian Educational Services, 2001 - Karnataka (India) - 1443 pages|page=163}}</ref><ref>{{cite book |title=Venkatesha. South Indian Feudatory Dynasties. India: Sharada Publishing House, 2000 | date=2000 |url=https://books.google.com/books?id=nTduAAAAMAAJ |page=151| publisher=Sharada Publishing House | isbn=978-81-85616-62-9 }}</ref><ref name="jstor_44148190">{{cite journal |url=https://www.jstor.org/stable/44148190 |title=Proceedings of the Indian History Congress, Vol. 51|author=Govibdaraju. S |page=75-81 |publisher=|year=1990 |jstor=44148190 }}</ref>
[[File:Hero Stone.jpg|thumb|A hero stone at Nidugal Fort]]
[[File:Nidugal Fort Entrance.jpg|thumb|Nidugal Fort Entrance]]

==Origin==
It is believed that in earlier times, a prince from the [[Early Cholas|Sangam Chola family]] moved north into Karnataka and Andhra, where he became a chieftain. Against great odds from other small chieftaincies like that of the Banas, Vaidumbas, Gangas, and Nolamba Pallavas, his descendants persisted for a couple of centuries and most likely formed branches. This family had titles such as "Oreyurpuravaresvara" (Lord of the city of [[Urayur]]), according to their increptions.<ref name="jstor_44148190"/>

==History==
They had governed from Govifidavadi and Henjeru as their respective capitals for almost two centuries, from the start of the lithic era{{Clarify|reason=What is this era?|date=November 2024}} to 1196, before Nidugal became their capital.

Despite the Hoysalas of Dorasamudra's repeated attacks, they never accepted the sovereignty of any imperial authority except the Chalukyas of Kalyana. They also constructed an unassailable fort at Nidugal and Haniya.{{cn|date=August 2024}}

Jata is the earliest known member of the Nidugal Chola dynasty; he is attested in the inscription of Irungola II (c. 1232-1280 CE) from Nidugal. Jata, who is thought to have reigned during the start of the eleventh century, was probably a small chief in the Tumkur area who answered to the Nolamba kings of Henjeru. The inscription implies that Jata was involved in local politics and initiated the establishment of the Nidugal Chola dynasty, even though it does not list his precise political accomplishments.{{cn|date=August 2024}}

They maintained friendly and loyal relations with the [[Imperial Cholas]].<ref>{{cite book |title=Kuppuram, G. (1988). India Through the Ages: History, Art, Culture, and Religion. India: Sundeep Prakashan, p 105 - 107 | isbn=978-81-85067-08-7 |url=https://books.google.com/books?id=lPcgAAAAMAAJ&q=nidugal+cholas | last1=Kuppuram | first1=G. | date=1988 | publisher=Sundeep Prakashan }}</ref>

==Chronological list of rulers==
The following list is nased on available stone encryption genealogy:
*Jata Chola (11th century A.D.)
*Brahmadeva Chola (1040 A.D.)
*Irivamangarasa Chola (1079-1083 A.D.)
*Bichi Chola
*Govindarasa Chola
*Irungola Chola(1107-1143 Α.)
*Mallideva/Periya Bhoga/Bhogadeva (1143-1196 A.D.)
*Irungola-II (1196-1219 A.D.)
*Bommideva-II/Brahma (1219-1225 A.D.)
*Irungola-III (1225-1280 A.D.)
*Tripurantaka Chola (1262 A.D.)
*Bomma-III (1280 A.D.)
*Perumaladeva Chola (1280-1286 A.D.)
*Nangavve Chola
*Ganesvara Chola (1292 A.D.)
*Irungoladeva-IV (1310-1320 A.D.)
*Bachimadeva-IV (1292-1310 A.D.)
*Nachayanayaka Chola
*Allapanayaka Chola
*Sadoyyanayaka Chola (Birayya) Bairarasa (c. 1337 A.D.)
*Kesarasa Chola
*Vijayarasa Chola<ref>{{cite book |url=https://archive.org/details/shdgnga.the-cholas-of-nidugal-a-study/ |title=The Cholas of Nidugal a Study |author=Kavitha R|date=31 December 1998 |page=267 |publisher=Karnatak University}}</ref>

==Culture==
Nidugal Cholas have released a number of stone encryptions in[[Kannada language|Kannada]] and [[Sanskrit]].{{cn|date=August 2024}}

== See also ==
*[[Irunkōvēl]]

== References ==
{{reflist}}

{{DEFAULTSORT:Nidugal cholas}}
[[Category:Dynasties of India]]
[[Category:Former monarchies of India]]
[[Category:Lists of Indian monarchs]]
[[Category:Chola dynasty]]
[[Category:Medieval Karnataka]]

Suman Bala (politician)

2026-02-18T10:16:25Z

Lekhachitra963:

{{Short description|Indian politician}}
{{Use dmy dates|date=August 2024}}
{{Use Indian English|date=August 2024}}
'''Suman Bala''' is an Indian politician who served as the Mayor of [[Faridabad Municipal Corporation]].<ref>{{Cite web |last=Ahlawat |first=Bijendra |title=Suman Bala elected third woman Mayor of Faridabad |url=https://www.tribuneindia.com/news/archive/bathinda/suman-bala-elected-third-woman-mayor-of-faridabad-363632 |access-date=2022-12-14 |website=[[The Tribune India]] |language=en}}</ref><ref>{{Cite web |title=सुमन बाला बनी नगर निगम की आठवीं महापौर |url=https://www.livehindustan.com/news/ncr/article1-faridabad-municipal-corporation-suman-bala-municipal-mayor-703485.html |access-date=2022-12-14 |website=[[Live Hindustan]] |language=hindi}}</ref><ref>{{Cite web |title=सुमन बाला बनीं शहर की मेयर |url=https://navbharattimes.indiatimes.com/state/punjab-and-haryana/faridabad/suman-bala-became-the-cityamp39s-mayor/articleshow/57129119.cms |access-date=2022-12-14 |website=[[Navbharat Times]] |language=hi}}</ref>

== References ==
{{Reflist}}

{{DEFAULTSORT:Bala, Suman}}
[[Category:Mayors of places in Haryana]]
[[Category:Women mayors of places in Haryana]]
[[Category:Year of birth missing (living people)]]
[[Category:Living people]]

{{India-mayor-stub}}

Smriti Mishra

2026-02-12T02:47:34Z

Lekhachitra963: page edit

{{short description|Indian actress}}
{{Use dmy dates|date=July 2022}}
{{Use Indian English|date=February 2016}}
{{Infobox person
| name = Smriti Mishra
| image =
| caption =
| birth_date =
| birth_place = [[Varanasi]]
| occupation = Actress
| yearsactive = 1996–2009
}}

'''Smriti Mishra''' is an Indian actress, best known for her roles in [[Vijay Singh (writer and filmmaker)|Vijay Singh]]'s ''[[Jaya Ganga]]'' (1996), [[Shyam Benegal]]'s ''[[Sardari Begum]]'' (1996), [[Sudhir Mishra|Sudhir Mishra's]] ''[[Is Raat Ki Subah Nahin]]'' (1996), and [[Pamela Rooks]]'s ''[[Train to Pakistan (film)|Train to Pakistan]]'' (1998).<ref>{{cite web |title=The River Goddess: Stunning Smriti Mishra's debut film 'Jaya Ganga' opens in India |url=http://www.outlookindia.com/article.aspx?202794 |date=8 January 1997 |work=[[Outlook (Indian magazine)|Outlook]] }}</ref><ref>[http://www.vijaysingh.net/jayaganga/artists.htm Artists Jaya Ganga]</ref><ref name="Mishra">{{Cite web |date=2021-11-28 |title=I am quite keen to act again: 'Sardari Begum' actress Smriti Mishra |url=https://www.firstpost.com/entertainment/i-am-quite-keen-to-act-again-sardari-begum-actress-smriti-mishra-10170941.html |access-date=2023-06-01 |website=Firstpost |language=en}}</ref>

== Career ==
Hailing from, [[Varanasi|Benares]], [[Uttar Pradesh]]<ref name="Mishra"/><ref>{{Cite web |last2= |title=The Begum's forgotten song |url=https://mumbaimirror.indiatimes.com/entertainment/bollywood/the-begums-forgotten-song/articleshow/21110286.cms |access-date=2024-11-24 |website=Mumbai Mirror |language=en}}</ref> Smriti Mishra, who was a [[kathak]] exponent made her cinema debut at the age of 23,<ref>{{Cite web |date=1996-02-15 |title=Kathak dancer Smriti Mishra plays lead in Indo-French production 'Jaya Ganga' |url=https://www.indiatoday.in/magazine/eyecatchers/story/19960215-kathak-dancer-smriti-mishra-plays-lead-in-indo-french-production-jaya-ganga-834351-1996-02-14 |access-date=2024-11-24 |website=India Today |language=en}}</ref> through the film ''[[Jaya Ganga]]'' (1996).<ref>{{Cite news |date=2003-01-13 |title=Call of the Ganga |url=https://timesofindia.indiatimes.com/call-of-the-ganga/articleshow/34210171.cms |access-date=2024-11-24 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite news |date=2012-12-28 |title=Mysticism of 'Jaya Ganga' leaves audience spell-bound |url=https://timesofindia.indiatimes.com/city/chandigarh/mysticism-of-jaya-ganga-leaves-audience-spell-bound/articleshow/17789790.cms |access-date=2024-11-24 |work=The Times of India |issn=0971-8257}}</ref> Critically acclaimed, the film was showcased at several film festivals across the world.<ref>{{Cite web |date=2009-10-11 |title=Tele Buzz |url=http://www.screenindia.com/old/jan16/tele2.htm |access-date=2023-06-01 |archive-url=https://web.archive.org/web/20091011012133/http://www.screenindia.com/old/jan16/tele2.htm |archive-date=11 October 2009 }}</ref> Her next film, ''[[Sardari Begum]]'' (1996) won Best Feature Film in [[Urdu]] at the [[44th National Film Awards]]. Her other release in the same year ''[[Is Raat Ki Subah Nahin]]'' (1996), featured in Avijit Ghosh's book, "''40 Retakes: Bollywood Classics You May Have Missed".'' The film won numerous awards.<ref>{{Cite web |date=2012-10-25 |title=Sudhir Mishra back in Raat race |url=https://timesofindia.indiatimes.com/entertainment/bollywood/news-interviews/Sudhir-Mishra-back-in-Raat-race/articleshow/4923998.cms |access-date=2023-06-01 |url-status=live |archive-url=https://web.archive.org/web/20121025030618/http://articles.timesofindia.indiatimes.com/2009-08-23/news-interviews/28204314_1_sudhir-mishra-iss-raat-ki-arunoday-singh |archive-date=25 October 2012 }}</ref><ref>{{Cite web |last=Taneja |first=Parina |date=2021-06-08 |title=Sudhir Mishra on 25 years of ''Is Raat Ki Subah Nahin'': Wish I could do director's cut of the film |url=https://www.indiatvnews.com/entertainment/celebrities/sudhir-mishra-on-25-years-of-is-raat-ki-subah-nahin-wish-i-could-do-director-s-cut-of-the-film-710070 |access-date=2023-06-01 |website=www.indiatvnews.com |language=en}}</ref>

She appeared in [[Train to Pakistan (film)|''Train to Pakistan'']] (1998), met with critical acclaim and was released in various film festivals outside India. She played the role of Sardari Begum in ''[[Zubeidaa]]'' (2001). In the 2002 documentary film ''[[India: Kingdom of the Tiger]]'' (2002), she appeared as an Indian woman who assists [[Jim Corbett]] played by [[Christopher Heyerdahl]]. She then appeared in the Indo-French film ''One Dollar Curry'' (2004).<ref>{{Cite web |title=One dollar curry de Vijay Singh (2004) - Unifrance |url=https://en.unifrance.org/movie/24500/one-dollar-curry |access-date=2023-06-01 |website=en.unifrance.org}}</ref> This was her second film directed by Vijay Singh.<ref>{{Cite web |last=Young |first=Deborah |date=2004-05-15 |title=One Dollar Curry |url=https://variety.com/2004/film/markets-festivals/one-dollar-curry-1200533420/ |access-date=2024-11-24 |website=Variety |language=en-US}}</ref> 2005 release, ''[[Kal: Yesterday and Tomorrow]]'' (2005) screened at Osian's Cinefan Festival of Asian Cinema.<ref>{{Cite web |title=Osian's Cinefan Festival of Asian Cinema: Portraying diversity and beauty of Asia |url=https://www.indiatoday.in/magazine/your-week/story/20050718-osians-cinefan-festival-of-asian-cinema-portraying-diversity-and-beauty-of-asia-788707-2005-07-17 |access-date=2023-06-01 |website=India Today |language=en}}</ref>

She then acted in ''Mitsein'' directed by [[Los Angeles]]-based-Indian born Aparna Malladi, which is about Moksha, a young woman who leaves India for the US after an arranged marriage.<ref>https://www.hindustantimes.com/entertainment/east-meets-west/story-4NsJ6PWaIsb8vjsKoDYpGM.html</ref> The film was screened at the International premiere at the 11th Mumbai International Film Festival, India.<ref>{{Cite web |last=archive |first=From our online |date=2012-05-16 |title=Being with Aparna |url=https://www.newindianexpress.com/cities/hyderabad/2011/Mar/02/being-with-aparna-231835.html |access-date=2025-11-14 |website=The New Indian Express |language=en}}</ref> The film was also the official selection for the 2010 Beloit International Film Festival in [[Wisconsin]].<ref>{{Cite web |date=2012-05-16 |title=Being with Aparna |url=https://www.newindianexpress.com/cities/hyderabad/2011/Mar/02/being-with-aparna-231835.html |access-date=2024-11-24 |website=The New Indian Express |language=en}}</ref>

==Filmography==
{| class="wikitable sortable"
|+
!Year
!Film
!Role
!Language
!Notes
!Ref
|-
|1996
|''[[Jaya Ganga]]''
|Zehra
|Hindi
|Debut
|<ref>{{Cite web |date=2021-11-27 |title=When Mangalesh Dabral steered away from Urdu words when translating Jaya Ganga into Hindi |url=https://indianexpress.com/article/books-and-literature/mangalesh-dabral-urdu-words-translating-jaya-ganga-hindi-paris-books-7644065/lite/ |access-date=2024-11-24 |website=The Indian Express |language=en}}</ref>
|-
|1996
|''[[Sardari Begum]]''
|Young Sardari Begum
|Urdu
|
|
|-
|1996
|''[[Is Raat Ki Subah Nahin]]''
|Malvika
|Hindi
|
|<ref>{{Cite web |date=2024-06-08 |title=Sudhir Mishra On 28 Years Of Is Raat Ki Subah Nahin: It's FIRST Indian Film Where Gangsters Are Not Romanticised {{!}} EXCLUSIVE |url=https://www.timesnownews.com/entertainment-news/bollywood/sudhir-mishra-on-28-years-of-is-raat-ki-subah-nahin-its-first-indian-film-where-gangsters-are-not-romanticised-exclusive-article-110812649/amp |access-date=2024-11-24 |website=Times Now |language=en}}</ref>
|-
|1998
|''[[Train to Pakistan (film)|Train to Pakistan]]''
|Nooran
|Hindi
|
|<ref>{{Cite web |last=Harvey |first=Dennis |date=1999-03-29 |title=Train to Pakistan |url=https://variety.com/1999/film/reviews/train-to-pakistan-1200456764/ |access-date=2024-11-24 |website=Variety |language=en-US}}</ref>
|-
|2001
|''[[Zubeidaa]]''
|Sardari Begum
|Hindu
|
|
|-
|2002
|''[[India: Kingdom of the Tiger]]''
|Indian Woman
|Hindi/English
|Documentary Film
|
|-
|2004
|''One Dollar Curry''
|Yamini
|Hindi/English/Punjabi/French
|
|
|-
|2005
|''[[Kal: Yesterday and Tomorrow]]''
|Maya Jalan
|Hindi
|
|
|-
|2007
|''[[Dil Dosti Etc]]''
|Vaishali
|Hindi
|
|<ref>{{Cite news |date=2007-09-21 |title=Smriti in a new avataar |url=https://timesofindia.indiatimes.com/entertainment/hindi/bollywood/news/smriti-in-a-new-avataar/articleshow/2387605.cms |access-date=2024-11-24 |work=The Times of India |issn=0971-8257}}</ref>
|-
|2009
|''Mitsein''
|Moksha
|English
|
|
|}

==References==
{{Reflist}}

==External links==
* {{IMDb name|0592801}}

{{authority control}}

{{DEFAULTSORT:Mishra, Smriti}}
[[Category:Indian film actresses]]
[[Category:Actresses in Hindi cinema]]
[[Category:Living people]]
[[Category:Actresses from Varanasi]]
[[Category:Place of birth missing (living people)]]
[[Category:Year of birth missing (living people)]]
[[Category:20th-century Indian actresses]]
[[Category:21st-century Indian actresses]]

Ningalkkum Aakaam Kodeeshwaran

2026-02-06T06:19:40Z

Lekhachitra963: adding a stub

{{short description|Indian Malayalam game show}}
{{EngvarB|date=March 2014}}
{{Use dmy dates|date=March 2014}}
{{Infobox television
| image = Ningalkkum Aakaam Kodeeshwaran logo.jpg
| caption =
| runtime = 60 minutes
| genre = [[Game show]]
| creator =
| num_seasons = 5
| num_episodes = 444
| first_aired = {{Start date|2012|4|9|df=y}}
| last_aired = {{End date|2020|3|31|df=y}}
| company = [[BIG Synergy]] (Season 1-4)
[[Culver Max Entertainment#Studio NEXT|Studio NEXT]] (Season 5)
| presenter = [[Suresh Gopi]]
| composer = [[Keith Strachan]] and [[Matthew Strachan]] (2012 - 2020) Ramon Covalo and Nick Magnus (2012 - 2020) Sawan Dutta (2014 - 2015) Ajay - Atul (2019 - 2020)
| country = India
| language = Malayalam
| network = [[Asianet (TV channel)|Asianet]] (seasons 1-4) [[Mazhavil Manorama]] (season 5)
}}

'''''Ningalkkum Aakaam Kodeeshwaran''''' ({{Translation|''You, Too, Can Be a Millionaire''}}) is an Indian [[Malayalam]]-language [[game show]]. It is an adaptation of the British [[Sony Pictures Television]] game show ''[[Who Wants to Be a Millionaire?]]'' and its [[Hindi]] version ''[[Kaun Banega Crorepati]]''.<ref name=ref>{{cite web|url=https://www.keralatv.in/2012/03/ningalkkum-akam-kodeeswaran-starting-date/|title=Ningalkkum Akam Kodeeswaran's debut|date=26 March 2012|work=Kerala TV|access-date=8 September 2017|archive-url=https://web.archive.org/web/20170908155402/https://www.keralatv.in/2012/03/ningalkkum-akam-kodeeswaran-starting-date/|archive-date=8 September 2017|url-status=dead}}</ref> The show is hosted by actor [[Suresh Gopi]].

==Series overview==
{| class="wikitable" style="text-align:center; line-height:20px; width:auto;"
|- bgcolor="#CCCCCC" align="center"
! rowspan="2" |Season
! rowspan="2" |Main Host
! rowspan="2" |Channel
! colspan="2" |Originally Aired
! rowspan="2" |Episodes
! rowspan="2" |Special
|- bgcolor="#CCCCCC" align="center"
!Launch Day
!Final Day
|-
|1||rowspan=6|[[Suresh Gopi]]||rowspan=4|[[Asianet (TV channel)|Asianet]]||9 April 2012||23 August 2012||80|| {{NA}}
|-
|2||4 March 2013 ||18 July 2013||80||rowspan=3|Kodeeshwaran KIDS / Junior
|-
|3||29 December 2014||2015||100
|-
|4||16 January 2017<ref>{{cite web|url=http://timesofindia.indiatimes.com/tv/news/malayalam/ningalkum-akam-kodeeshwaran-soon-on-asianet/articleshow/56273997.cms|title='Ningalkum Akam Kodeeshwaran' soon on Asianet! - Times of India|website=[[The Times of India]] }}</ref> ||23 June 2017||102
|-
|5||[[Mazhavil Manorama]] ||11 November 2019 ||31 March 2020<ref>{{cite web|title= 'Kodeeswaran' is not just a show, it's my heart: Suresh Gopi
|url=https://english.manoramaonline.com/entertainment/entertainment-news/2019/11/11/suresh-gopi-on-ningalkkum-aakam-kodeeswaran-mazhavil-manorama.html|website=Onmanorama|date=11 November 2019|language=en}}</ref>||82||{{NA}}
|-
|6||[[Zee Keralam]] || Launching Soon || {{TBA}} || {{NA}} ||{{NA}}
|}

==Background==
In 2011, ''[[Business Standard]]'' announced that Kaun Banega Crorepati was going to be remade into five regional Indian languages.<ref>{{cite web|url=http://www.business-standard.com/article/companies/now-kbc-to-cross-language-barriers-111042100046_1.html|title=Now, KBC to cross language barriers|first=Varada|last=Bhat|date=21 April 2011|via=Business Standard}}</ref> [[Suresh Gopi]] was selected to host the Malayalam version and was quoted saying:<ref>{{cite web|url=http://bestmediainfo.com/2012/03/kbcs-southern-avatars-make-a-big-splash/|title=KBC's southern avatars make a big splash|website=www.bestmediaifo.com}}</ref>
{{Blockquote|Expecting and hoping that Ningalkkum Aakam Kodeeshwaran would be really very big in Kerala... It was a really enriching and rewarding experience to get trained under Siddhartha Basu, with support from the Big Synergy and Asianet team to get into this new role, as a Host for the No. 1 game show in the World.}}
The episodes for ''Ningalkkum Aakam Kodeeshwaran'' were shot at [[AVM Studios]] in [[Chennai]], where its [[Tamil language|Tamil]] equivalent ''[[Neengalum Vellalam Oru Kodi]]'' was also shot<ref>{{cite web | url=http://www.thehindu.com/features/cinema/setting-the-stage-for-stars/article3547220.ece | title=Setting the stage for stars | work=[[The Hindu]] | date=19 June 2012 | access-date=13 March 2013 | author=Sudhish Kamath}}</ref> and [[Kannadada Kotyadhipati]], where its [[Kannada]] equivalent was also filmer.

==Production==
===Season 1===
Shyla CK, a contestant from [[Idukki district|Idukki]], was the first person to win {{INR}}50,00,000/- in the show, the highest amount won in the season. Shyla correctly answered the 14th question worth {{INR}}50 lakhs/-, but she quit on the final question.<ref>[https://www.keralatv.in/2012/05/shyla-wins-50-lakhs-in-ningalkkum-aakam-kodeeswaran/ Syla wins 50 lakhs in Ningalkkum Aakam Kodeeswaran]. ''keralatv.in''. May 2012.</ref>

The tagline of the season used for was '''''Oru Chodyam Madi Jeevidam Mari Marayan''''' (English: ''One Question Is Enough For Life To Change'')<ref name=spider>{{cite web|url=https://wiki.sh/38vg|title=Ningalkkum Akam Kodeeswaran(NAK) 1 Crore Winner - Sanooja|work=spiderkerala.net|access-date=9 September 2017|archive-date=9 September 2017|archive-url=https://web.archive.org/web/20170909233017/https://wiki.sh/38vg|url-status=dead}}</ref>

====Celebrity guests====
{| class="wikitable sortable" style="width:85%;"
! No. !! Date !! Guest(s)!! Amount won !! Notes
|-
| 1 || 8, 9 May 2012 || [[Suraj Venjaramoodu]] || {{INR}}3,20,000/- || First celebrity to play In the first season
|-
| 2 || 21 May 2012 || [[Kavya Madhavan]] || {{INR}}3,20,000/- || Played just after the 50 lakhs winner Shyla
|-
| 3 || 7 June 2012 || [[Samvritha Sunil]] || {{INR}}3,20,000/- || Quit the show due to the film shoot after getting to the second safe zone
|-
| 4 || 28 June 2012 || [[K. S. Chithra]] || {{INR}}3,20,000/- || Sang in the show
|-
| 5 || 3, 4 July 2012 || [[Jayaram]] & [[Parvathy Jayaram|Parvathy]] || {{INR}}6,40,000/- || Appeared on the 50th episode of the show, first Double Celebrity episode
|-
| 6 || 2 August 2012 || [[Guinness Pakru]] & [[Ranjini Haridas]] || {{INR}}3,20,000/- || Second Double Celebrity episode
|-

| 7 || 15 August 2012 || [[Vijay Yesudas]] & [[Swetha Mohan]] || {{INR}}3,20,000/- || Appeared on [[Independence Day (India)|Independence Day]]
|-
|}

===Season 2===
Second season started on 4 March 2013.<ref>{{cite web|url=https://www.adgully.com/ningalkkum-aakam-kodeeswaran-season-2-all-set-to-hit-asianet-53543.html|title=Ningalkkum Aakam Kodeeswaran Season 2 all set to hit Asianet}}</ref> Sangeetha, a handicapped woman from [[Painavu]] had scored {{INR}}25,00,000/- in the 3rd day of the 2nd season. For the first time in the history of the show, the season started 'All [[Asianet (TV channel)|Asianet]] Serial Celebrities Week' which started from 15 April 2013. Sanooja Rajan was declared as the first ''Crorepati'' of the show. This sparkling moment was aired on [[Asianet (TV channel)|Asianet]] on 30 April 2013.

The tagline used for the season was '''''Orarivum Cheruthalla, Deyvathinte Varamaanu''''' (English: ''No Knowledge is Small, It Is The Blessing Of God'')<ref name=spider/>

====Celebrity guests====
{| class="wikitable sortable" style="width:85%;"
! No. !! Date !! Guest(s)!! Amount won !! Notes
|-
| 1 || 7 March 2013 || [[Shweta Menon]] || {{INR}}3,20,000/- || Appeared on the day before [[International Women's Day]]
|-
| 2 || 28 March 2013 || [[Rimi Tomy]] || {{INR}}1,60,000/- || Appeared on the [[Maundy Thursday]]
|-
| 3 || 15 April 2013 || Rajeev Parameswaran & Shemi Martin|| {{INR}}6,40,000/- || rowspan="5" | All [[Asianet (TV channel)|Asianet]] serial celebrities week
|-
| 4 || 15–16 April 2013|| Shanavas Shanu & Shelly Kishore || {{INR}}6,40,000/-
|-
| 5 || 16–17 April 2013 || Shaju Kalabhavan & Fathimath Rasana || {{INR}}3,20,000/-
|-
| 6 || 17–18 April 2013 || Sarath & Anupama Meera || {{INR}}6,40,000/-
|-
| 7 || 18 April 2013 || Sajan & Anjana Haridas|| {{INR}}3,20,000/-
|-
| 8 || 16 May 2013 || [[Madhu (actor)|Madhu]] || {{INR}}3,20,000/- || Oldest celebrity ever
|-
| 9 || 6 June 2013 || [[Manoj K Jayan]] & [[Vineeth]] || {{INR}}6,40,000/- || First double-male episode
|-
| 10 || 26–27 June 2013 || [[Najim Arshad]] & Kalpana Raghavendra ||{{INR}}1,60,000/- || rowspan="2" |[[Idea Star Singer]] winners
|-
| 11 || 27 June 2013 || Vivekanandan & Merin Gregory ||{{INR}}1,60,000/-
|-
| 12 || 4 July 2013 || [[Asif Ali (actor)|Asif Ali]] & [[Nadirshah]]|| {{INR}}3,20,000/-
|-
| 13 || 18 July 2013 || [[Asha Sarath]] & [[Sudha Chandran]] || {{INR}}3,20,000/- || Appeared on the closing episode of season 2 of the show
|}

====Kids Special Episode====
For the first time in the history of NAK, the "Kids special episode" started on [[Asianet (TV channel)|Asianet]] from 27 May onwards. It was also continued from 8 July 2013 due to the request of Audience.

{| class="wikitable sortable" style="width:85%;"
! No. !! Date !! Students !! Amount won !! School !! Place
|-
| 1 || 27 May 2013 || Mithu & Anila || {{INR}}12,50,000/- || Netaji Higher Secondary School || [[Pathanamthitta]]
|-
| 2 || 27–28 May 2013 || Samil & Faheema || {{INR}}3,20,000/- || G.M.U.P School || [[Malappuram]]
|-
| 3 || 28 May 2013 || Nandini & Goutham || {{INR}}20,000/- || Christ Nagar Higher Secondary School || [[Thiruvananthapuram]]
|-
| 4 || 28–29 May 2013 || Snehamol & Vishnu || {{INR}}3,20,000/- || A K G Memorial Government Higher Secondary School || [[Kannur]]
|-
| 5 || 29–30 May 2012 || Reshmi & Namitha || {{INR}}6,40,000/- || St. Vincent Colony Girls HS || [[Calicut]]
|-
| 6 || 30 May 2013 || Gopika & Alan || {{INR}}6,40,000/- || Government Higher Secondary School || [[Kasargodu]]
|-
| 7 || 8 July 2013 || Arshel & Amritha || {{INR}}3,20,000/- || St. Joseph High School || [[Kannur]]
|-
| 8 || 8–9 July 2013 || Ajay & Lija || {{INR}}3,20,000/-|| St. George High School || [[Alappuzha]]
|-
| 9 || 9–10 July 2013 || Vijayalakshmi & Shahbas || {{INR}}1,60,000/- || Jayarani Public School || [[Idukki]]
|-
| 10 || 10 July 2013 || Gopika & Nanditha ||{{INR}}80,000/-|| Government Girls Higher Secondary School || [[Kottayam]]
|-
| 11 || 10–11 July 2013 || Arjun & Haritha || {{INR}}6,40,000/-|| Government Higher Secondary School || [[Palakkad]]
|-
| 12 || 11 July 2013 || Priya & Ranjan || {{INR}}10,000/-|| Bhavan's Vidya Mandir || [[Wayanadu]]
|}

===Season 3===
Third season kicked off from 29 December 2014 with the sparkling inaugural song of [[K S Chitra]]. This season started with a few differences from the last seasons. The timer from 1-5 questions was made 45 seconds and from 6-10 is 60 seconds. Also this season had the introduction of a new lifeline called 'Double Dip' replacing 'Fifty-Fifty (50/50)' from the previous seasons. This season also featured a fourth additional lifeline (not included as the main lifeline) called 'Code Red' which gave the opportunity for the contestant's family members to warn the contestant if they feel the answer is wrong and alsso new intro and a half part of soundtrack was replaced.

====Celebrity guests====
{| class="wikitable sortable" style="width:85%;"
! No. !! Date !! Guest(s)!! Amount won !! Notes
|-
| 1 || 1 January 2015 || [[Namitha Pramod]] || {{INR}}1,60,000/- || Appeared on [[New Year's Day]]
|-
| 2 || 19 February 2015 || [[Amala Paul]] || {{INR}}6,40,000/- ||
|-
| 3 || 2 March 2015 || [[Chithra Shenoy]] & [[Divya Padmini]] ||{{INR}}3,20,000/-|| rowspan="4" | All [[Asianet (TV channel)|Asianet]] serial celebrities week
|-
| 4 || 3 March 2015 || [[Gayatri Arun]] & Sneha ||{{INR}}3,20,000/-
|-
| 5 || 4 March 2015 || [[Roopa Sri]] & [[Meghna Vincent]] ||{{INR}}3,20,000/-
|-
| 6 || 5 March 2015 || Gauri & Niya ||{{INR}}6,40,000/-
|-
| 7 || 12 March 2015 || [[Ramesh Pisharody]] & [[Dharmajan Bolgatty]]|| {{INR}}3,20,000/- ||
|-
| 8 || 19 March 2015 || [[Tini Tom]] & [[Kalabhavan Shajon]]|| {{INR}}3,20,000/- ||
|}

====Ningalkkum Aakam Kodeeshwaran (KIDS)====
{| class="wikitable sortable"

! No. !! Date !! Student(s)!! Amount won !! District !!Notes

|-
| 1 || 11 May 2015 || [[Aswin Joseph]] & Nithya || {{INR}}6,40,000/- || Govt. HSS, Kalpetta, Wayanad ||
|-
| 2 || 12 May 2015 || Aswin & Krishnapriya || {{INR}}10,000/- ||Vyasa Vidyanikethan Central School, Chalakudy, Thrissur||
|-
| 3 || 13 May 2015 || [[Abhimanyu Unnikrishnan]] & [[Hridya]] ||{{INR}}3,20,000/-||Govt.HSS Kuttippuram, Malappuram||
|-
| 4 || 14 May 2015 || [[Bilal Husaain]] & [[Swaliha]]||{{INR}}1,60,000/-||GHSS,Koothuparambu,Kannur||
|}

===Season 4===
[[Asianet (TV channel)|Asianet]] announced the fourth season of NAK in late 2016. The first question for entry was published on the channel 7 November 2016 at 6:30 pm. [[Suresh Gopi]] hosted the fourth season. The show was launched on 16 January 2017 with [[Sujatha Mohan]] and [[Swetha Mohan]] rendering the inaugural song (Allah thero Naah) with minor change, new graphic, intro and update for studio, lifeline Double Dip was removal and lifeline Fifty - fifty (50/50) was restored.

==== Celebrity guests ====

{| class="wikitable sortable" style="width:85%;"
! No. !! Date !! Guest(s)!! Amount won !! Notes
|-
|1||2 February||[[Sujatha Mohan]] and [[Swetha Mohan]] ||{{INR}}1,60,000/-||
|-
|2||14 February||[[Miya (actress)|Miya]]||{{INR}}1,60,000/-||Valentine's Day special episode
|-
|3||22–27 February||[[Innocent (actor)|Innocent]]||{{INR}}6,40,000/-||
|-
|4||8 March||[[Chippy (actress)|Chippy Renjith]] and [[Gayatri Arun]]|| {{INR}} 80,000||Women's day special episode
|-
|5||16 March||[[Anusree]]|| {{INR}}1,60,000/-||
|-
|6||27, 28 March||[[Rajisha Vijayan]] and [[Aparna Balamurali]]|| {{INR}}3,20,000/-||
|-
|7||6 April||Rekha Ratheesh||||
|-
|8||10 April||[[Roopa Sree]], [[Meghna Vincent]] ||||
|-
|9||11 April||Sneha Divakar||||
|-
|10||12 April||[[Jewel Mary]] ||||
|-
|11||13 April||[[Meena (actress)]] ||||
|-
|13||20 April||[[Shalu Kurian]]||||
|-
|14||27 April||[[Sethu Lakshmi]], [[Rajesh Hebbar]] ||||
|-
|15||11 May||[[Jayaraj Warrier]]||||
|-
|16||15 May||[[Baby Meenakshi]], [[Anikha|Anika Surendran]] ||||
|-
|17||16 May||[[Sreya Jayadeep]], Gauri. P. Krishnan||||
|-
|18||17 May||Gaurav Melon, Baby Nayantara ||||
|-
|19||18 May||Master Rudraksh, Master Ajaas||||
|-
|20||22 May||[[Vaikom Vijayalakshmi]], [[Sithara (singer)]] ||||
|-
|21||23 May||[[Ranjini Jose]], [[Sachin Warrier]] ||||
|-
|22||24 May||Kavya, [[Sooraj Santhosh]] ||||
|-
|23||25 May||[[Sayanora Philip]], [[Gayathri]] ||||
|-
|24||26 June||[[Nandu (Malayalam actor)|Nandu]], [[Thesni Khan]] ||||
|-
|25||27 June||[[K. P. A. C. Lalitha]], [[Sshivada]]||||
|-
|26||28 June||[[Sajan Surya]], Devi Chandana ||||
|-
|27||29 June||[[Surabhi Lakshmi]] ||||
|-
|28||6 July||[[Sheela]], [[Parvathy Nambiar]]||{{INR}}6,40,000/-||Appeared in the closing episode (100th episode) of Season 4 of the show
|}

====Kodeeshwaran Junior====
This is a special round that contained school students as the contestants. The episodes were telecasted from 1 May 2017 to 10 May 2017, from 5 June 2017 to 9 June 2017 and again from 19 June 2017 to 23 June 2017.

{| class="wikitable sortable" style="width:85%;"
! No. !! Date !! Students!! Amount won
|-
| 1 || 1, 2 May || Keerthana & Darshana || {{INR}}1,60,000/-
|-
| 2 || 3, 4 May || Sreya & Prathyusha || {{INR}}1,60,000/-
|-
| 3 || 8 May || Allen & Kevin ||{{INR}}10,000/-
|-
| 4 || 8, 9 May || Malavika & Arya ||{{INR}}80,000/-
|-
| 5 || 10 May || Arundhati & Sarad||{{INR}}40,000/-
|-
| 6 || 5 June|| Abhiram & Meera ||{{INR}}40,000/-
|-
| 7 || 6,7 June || Arya & Sreya ||{{INR}}6,40,000/-
|-
| 8 || 7, 8 June || Juhina & Allen || {{ INR}}1,60,000/-
|-
| 9 || 9, 19 June || Aswin & Anuvinda || {{INR}}40,000/-
|-
| 10 || 19, 20 June || Jeevan & Neha || {{INR}}3,20,000/-
|-
|| 11 || 21, 22, 23 June || Charudath & Shamna || {{INR}}12,50,000/-
|}

=== Season 5 (2019 - 2020) ===

==Rules==
The standard ''[[Who Wants to Be a Millionaire?|Millionaire]]'' format is used, with the Fastest Finger contest before the main game.

The money won after each question is roughly doubled from the previous amount won, exponentially increasing the amount won after each correct answer until the contestant reaches the final question, after which they win the maximum prize (1 crore).

The clock format was used, question 1 - 5, the contestants has 30 second (season 1 - 2), 45 second (season 3 - 5) for thinking and give the correct answer, for question 5 - 10 contestants has 45 second (season 1 - 2), 60 second (season 3 - 4) in last 5 question, 11 - 15: no time limits.

===Prize table===
{| class="wikitable"
! All seasons
|-
|
* {{INR}}1,000/-
* {{INR}}2,000/-
* {{INR}}3,000/-
* {{INR}}5,000/-
* '''{{INR}}10,000'''
* {{INR}}20,000/-
* {{INR}}40,000/-
* {{INR}}80,000/-
* {{INR}}1,60,000/-
* '''{{INR}}3,20,000/-'''
* {{INR}}6,40,000/-
* {{INR}}12,50,000
* {{INR}}25,00,000
* {{INR}}50,00,000/-
* '''{{INR}}1,00,00,000/-'''
|}

===Lifelines===
A contestant can use a lifeline when he/she is undecided about which answer is correct. A lifeline can only be used once.
* '''Audience Poll:''' If the contestant uses this lifeline, it will result in the host repeating the question to the audience. The studio audience get 10 seconds to answer the question. Audience members use touch pads to designate what they believe the correct answer to be. After the audience have chosen their choices, the results are displayed to the contestant in percentages in bar-graph format and also shown on the monitors screens of the host and contestant, as well as the TV viewers.
* '''Phone a Friend:''' If the contestant uses this lifeline, the contestant is allowed to call one of the three pre-arranged friends, who all have to provide their phone numbers in advance. The host usually starts off by talking to the contestant's friend and introduces him/her to the viewers. After the introduction, the host hands the phone call over to the contestant who then immediately has 30 seconds to ask and hope for a reply from their friend.
* '''Fifty-Fifty (50/50)''' (''except season 3''): If the contestant uses this lifeline, the host will ask the computer to randomly remove and eliminate two of the "wrong" answers. This will leave one right answer and one wrong answer, resulting in a situation of eliminating 50% of the choices as well as having a 50% chance of getting the answer right if the contestant is in a situation of making a guess.
*'''Double Dip''' (''for season 3''): This lifeline allows the contestant to make two guesses at a question. Getting both answers incorrect results in the contestant's winnings dropping back down to the last milestone achieved. This lifeline differs from others in that once the player has chosen to use this lifeline, he/she must answer the question, and cannot walk away or use any further lifelines on that question.
*'''Code Red''' (''from season 3'') which gives the opportunity for the contestant's family members to warn the contestant if they feel the answer is wrong.

===Records===
Sanooja Rajan from [[Nedumangad|Nedumangad, Thiruvananthapuram]] made history by winning the top prize ({{INR}}1,00,00,000/-) in Season 2. This made Ningalkkum Aakaam Kodeeswaran as the second version after [[Kaun Banega Crorepati|KBC]] to have a top score winner in India.{{citation needed|date=February 2016}} Shyla C. K was the top scorer of Ningalkum Aakaam Kodeeshwaran in Season 1, winning {{INR}}50 lakh. This season also witnessed the game played by pairs other than Individuals while previously pairs game were allowed only for celebrities.

====Top scorers====
{| class="wikitable sortable" style="width:85%;"
! No. !! Date !! Name !! Place !! Amount won
|-

| 1 || 30 April 2013 – 1 May 2013 (season 2) || Sanooja Rajan || [[Nedumangad]] || {{INR}}1,00,00,000/-
|-
| 2 || 15–17 May 2012 (season 1) || Shyla C.K || [[Painavu]] || {{INR}}50,00,000/-
|-
| 3 || 6 April 2015 (season 3) || Sooraj || [[Pappanamcode]] || {{INR}}50,00,000/-
|-
| 4 || 7–8 May 2012 (season 1) || Shobha|| [[Kadakkavoor]] || {{INR}}25,00,000/-
|-
| 5 || 22–23 August 2012 (season 1) || Aneesh || [[Mavelikkara]] || {{INR}}25,00,000/-
|-
| 6 || 7 March 2013 (season 2) || Sangeetha || [[Pathanamthitta]] || {{INR}}25,00,000/-
|-
| 7 || 4 April 2013 (season 2) || Kishore K.P || [[Thrissur]] || {{INR}}25,00,000/-
|-
| 8 || 11 March 2015 (season 3) || Dhanya || [[Beypore]] || {{INR}}25,00,000/-
|-
|}

==See also==
* [[Kaun Banega Crorepati]]
* [[Neengalum Vellalam Oru Kodi]]
* [[Kannadada Kotyadhipati]]
* [[Meelo Evaru Koteeswarudu]]
* [[Ko Banchha Crorepati]]

==References==
{{Reflist}}

==External links==
* {{Facebook|Kodeeshwaran}}

{{Commons category|Ningalkkum Aakaam Kodeeshwaran Season 4}}
{{Who Wants to Be a Millionaire?}}
{{BIG Synergy}}

[[Category:Who Wants to Be a Millionaire?]]
[[Category:2012 Indian television series debuts]]
[[Category:2012 Indian television series endings]]
[[Category:2013 Indian television series debuts]]
[[Category:2013 Indian television series endings]]
[[Category:Indian reality television series]]
[[Category:Indian game shows]]
[[Category:Indian television series based on British television series]]
[[Category:Asianet (TV channel) original programming]]
[[Category:Malayalam-language television shows]]
[[Category:Malayalam-language television series based on Hindi-language television series]]

L. R. Eswari

2026-02-01T23:16:27Z

Lekhachitra963: small edit

{{short description|Indian singer}}
{{EngvarB|date=August 2014}}
{{Use dmy dates|date=January 2022}}
{{BLP sources|date=October 2011}}
{{Infobox musical artist 
| name = L. R. Eswari
| image = LR Eswari.png
| caption =
| image_size =
| background = solo_singer
| birth_name = Lourde-Mary Rajeswari
| alias =
| birth_place = [[Madras]], [[Madras Province]], [[British Raj|British India]] (now [[Chennai]], [[Tamil Nadu]], India)
| birth_date = {{birth date and age|1939|12|8|df=yes}}
| death_date = {{Death date and age|YYYY|MM|DD|YYYY|MM|DD}}
| instrument = Vocalist
| genre = [[Playback singer|Playback singing]], [[Carnatic music]]
| occupation = Singer
| years_active = 1954–present
}}

'''Lourde-Mary Rajeswari'''{{Citation needed|date=February 2026}}, better known as '''L. R. Eswari''', is an Indian playback singer who has sung many songs in [[Konkani language|Konkani]],
[[Tamil language|Tamil]], [[Telugu language|Telugu]], [[Malayalam]], [[Kannada]], [[Tulu language|Tulu]], [[English language|English]], and [[Hindi language|Hindi]], .<ref>{{cite news |url=http://www.hindu.com/2007/12/10/stories/2007121060470500.htm |archive-url=https://web.archive.org/web/20071212185014/http://www.hindu.com/2007/12/10/stories/2007121060470500.htm |url-status=dead |archive-date=12 December 2007 |title=Singer L.R. Eswari felicitated |date=10 December 2007 |newspaper=[[The Hindu]] |access-date=17 January 2010}}</ref> She was awarded with the [[Kalaimamani]], an award for arts and culture in [[Tamil Nadu]], for her contributions to the [[Tamil cinema|film industry]].

==Early life==
She was born Lourde-Mary Rajeshwari in present-day [[Chennai]] (the [[List of state and union territory capitals in India|capital]] of [[Tamil Nadu]]) to Regina Mary Nirmala and Anthony Devraj. Her ancestors were from Paramakudi near Madurai. She did not have any formal training in singing. Her mother was a chorus singer in films. Eshwari used to accompany her mother to the studios and soon began singing in the chorus herself, but quickly got a break to lend her voice as lead-singer. Her first break came from Sri K.V.Mahadevan in 1958 in the movie ‘Nalla Idaththu Sammandham’, her first solo song recorded in this movie was ‘ivarey thaan avarey’. But major recognition came from the song ‘vaarai en thozhi vaaraayo’ from the movie ‘paasa malar’ (1961) sung under the baton of Viswanathan-Ramamurthy, which composers explored and exploited her vocal abilities to the maximum extent possible over the next 20 years. Since there was already another established singer with the name of M.S.Rajeshwari her name was abbreviated into L.R.Eshwari.

==Career==
L.R Eswari gave her first song "Inbanaalidhe Idhayam Kaanudhe" for the movie [[Manohara (film)|Manohara]](1954) along with [[Jikki]]. She sang under the direction of famous composers like [[M.S.Viswanathan|M. S. Viswanathan]], T.K. Ramamoorthy, [[K. V. Mahadevan]], Veda, V. Kumar, Shankar-Ganesh, [[G. K. Venkatesh]] and [[Kunnakudi Vaidyanathan]]. Her voice was considered to be suited for peppy numbers in the movies.

She has also recorded many devotional albums in praise of the Goddess [[Mariamman|Amman]]. She sang Christmas songs like "Varuvai Varuvai" and "Deivam Thantha Divya Kumaaran". She has won the [[Kalaimamani|Kalaimamani Award]] and other state awards.

[[P.Susheela|P. Susheela]] and she sang with Unadhu Malar, Chiththira Poovizhi, Ninaithaal Sirippu, and Thoodhu Sella. She sang a duet "Gudilona Naa Swamy Koluvai Unnadu" with [[S. Janaki]] in the Telugu movie ''Idalokam'', with music by Chakravarthy. She rendered several duets with S. Janaki in Kannada movies as well.

She sang various duets with [[Ghantasala (musician)|Ghantasala]], in the Telugu doyen in his own music direction in the Telugu movie ''Pandava Vana Vaasam'', and in K. V. Mahadevan's music direction in ''Prema Nagar'', [[T. M. Soundararajan]], [[A. L. Raghavan]], [[P. B. Sreenivas]], [[S.P. Balasubramaniam]], [[K. J. Yesudas]], [[J. P. Chandrababu]], [[C. S. Jayaraman]], [[S. C. Krishnan]], [[Thiruchi Loganathan]], [[A. M. Rajah]], Seerkazhi Govindarajan, Malaysia Vasudevan, and [[P. Jayachandran|Jayachandran]]. She also sang duets with female singers, most notably with P. Suseela, S. Janaki, [[Vani Jayaram]], [[K. Jamuna Rani]], [[M. S. Rajeswari]] and [[Soolamangalam Sisters|Soolamangalam Rajalakshmi]].

She sang "Kanda kanmaniye ammana araginiye o raja", a Kannada song for the movie "Balanagamma" in the early 1960s.

==Re-entry==
After a long break, she made her re-entry through a rocky peppy Tamil song, "Kalasala Kalasala", in the 2011 movie ''[[Osthe]]'', starring [[Silambarasan]]. She sang the song "Naa Poondamallida" in the film ''[[Thadaiyara Thaakka]]'' in the following year. She has also recently sang a [[Kannada]] song for the movie ''[[Victory (2013 film)|Victory]]'', named "Yakka Nin Magalu Nanage", with [[Kailash Kher]]. In 2013, she sang a duet song called "Thagadu Thagadu" along with [[T. Rajendar]] in the movie ''[[Arya Surya]]''. In 2014, she sang the song "Jaipuril Jaipuril" in the movie ''[[Athithi (2014 film)|Athithi]]'', with music by [[Bharadwaj (composer)|Bharadwaj]]. In 2020, she sung a song for the film ''[[Mookuthi Amman]]'' named "Aadi Kuthu".

==Notable songs==
{{main|List of songs recorded by L. R. Eswari}}

===Tamil songs===
{| class="wikitable" style="font-size: 95%;"
!Song !!Film
|----
|''"Muthukulikka Vareegala"''
|''[[Anubavi Raja Anubavi]]''
|-
|''"Thagadu Thagadu"''
|''[[Arya Surya]]''
|----
|''"Kaveri Thanniyil Kulichavadi"''
|''[[Aayiram Poi]]''
|----
| ''"Saaya Veeti"''
|''[[Paava Mannippu]]''
|----
|''"Mappillai Ragasiyam"''
|''[[Arangketram]]''
|----
|''"Adi Ennadi Ulagam "''
|''[[Aval Oru Thodar Kathai]]''
|----
|''"Enna Solla Enna Solla"''
|''[[Babu (1971 film)|Babu]]''
|----
|''"Kangalum Kavadi"''
|''[[Enga Vittu Pillai]]''
|----
|''"Puthi Sigamani"''
|''[[Iruvar Ullam (1963 film)|Iruvar Ullam]]''
|----
|''"Chithirai Poovizhi"''
|''[[Ithayathil Nee]]''
|----
|''"Yenna Poruthamadi"''
|''[[Kanavan]]''
|----
|''"Aadavaralaam Aada Varalaam"<ref>{{cite news |title=Aadavaralaam Aada Varalaam,389'th track by Kunnakudi Vaidyanathan |url=http://redmux.com/song/aadavaralaam-instrumental-film-karuppu-panam/ |access-date=31 July 2004 |publisher=RedMux}}</ref>''
|''[[Karuppu Panam]]''
|----
|''"Malarendra Mugam Indru"''
|''[[Kaadhalikka Neramillai]]''
|----
|''"Enthan Nenjam Yaarai"''
|''[[Kathalithal Pothuma]]''
|----
|''"Kathal Penney"''
|''[[Kathalithal Pothuma]]''
|----
|''"Maapillai Vanthan"''
|''[[Kaveriyin Kanavan]]''
|----
|''"Poottale Unnaiyum"''
|''[[Lakshmi Kalyanam (1968 film)|Lakshmi Kalyanam]]''
|----
|''"Avala Ivala"''
|''[[Mannathi Mannan]]''
|----
|''"Aval Oru Kathanayagi"''
|''[[Moondru Mudichu]]''
|----
|''"Singapore Machan"''
|''[[Naam Moovar]]''
|----
|''"Pirantha Idam Thedi"''
|''[[Naan Aanaiyittal]]''
|----
|''"Dhukkaththilum"''
|''[[Nalla Idathu Sammantham]]''
|----
|''"Oh Lakshmi"''
|''[[Neela Vanam]]''
|----
|''"Nee Ninaithal"''
|''[[Nilave Nee Satchi]]''
|----
|''"Inimai Niraintha Ulagam"''
|''[[Ninaithale Inikkum (1979 film)|Ninaithale Inikkum]]''
|----
|''"Naam Oruvarai Oruvar"''
|''[[Oruvar]]''
|----
|''"En Vaalibam Ennum Mahligaiyil"''
|''[[Paalkudam]]''
|----
|''"Vaarayo Thozhi"''
|''[[Pasamalar|Paasa Malar]]''
|----
|''"Sonnathellam Nadanthiduma"''
|''[[Padha Kaanikkai]]''
|----
|''"Ithazhai Virithathu Roja"''
|''[[Pattanathil Bootham]]''
|----
|''"Kaalgal Nindrathu"''
|''[[Poojaikku Vantha Malar]]''
|----
|''"Ithu Margazhi Matham"''
|''[[Praptham]]''
|----
|''"Sala Sala Kathottam"''
|''[[Praptham]]''
|----
|''"Raja Veetu Pennanalum"''
|''[[Raja Veetu Pillai]]''
|----
|''"Manamagale Marumagale"''
|''Saradha''
|----
|''"Lilli Lali Jimmy"''
|''[[Selvam (1966 film)|Selvam]]''
|----
|''"Vennila Mugam"''
|''Selvamagal''
|----
|''"Naanoru Kaathal"''
|[[Thavapudhalavan]]
|----
|''"Pennai Parthum"''
|''[[Shanthi Nilayam]]''
|----
|''"Pushpa Raagam"''
|''[[Thani Kudithanam]]''
|-
|''"Kulunga Kulunga"''
|''[[Kai Koduttha Dheivam]]''
|-
|''"Nenaithen unnai"''
|''[[Thangai]]''
|-
|''"Nurandu Kalam Vazhga"''
|''[[Pesum Dheivam]]''
|-
|''"Raja rajasri Rani"''
|''[[Ooty Varai Uravu]]''
|-
|''"Kadavul Thantha"''
|''[[Iru Malargal]]''
|-
|''"Engal Kalyanam"''
|''[[Galatta Kalyanam]]''
|-
|''"Uraviniel Fivety Fivety"''
|''[[Galatta Kalyanam]]''
|-
|''"Munthi Munthi Vinayaganeya"''
|''[[En Thambi]]''
|-
|''"Sakthi Thannadu"''
|''[[Thanga Surangam]]''
|-
|''"Nadhieya Madhuvanal"''
|''[[Thanga Surangam]]''
|-
|''"Muthamidum Neram"''
|''[[Sivandha Mann]]''
|-
|''"Pattathu rani"''
|''[[Sivandha Mann]]''
|-
|''"Pathu pathinaru"''
|''[[Anjal Petti 520]]''
|-
|''"Adhi Manithan"''
|''[[Anjal Petti 520]]''
|-
|''"Hei"''
|''[[Anbalippu]]''
|----
|''"Kottai Mathir Mele"''
|''[[Thirudan]]''
|-
|''"Ninaitha padi"''
|''[[Thirudan]]''
|-
|''"Soragam Pakkathil"''
|''[[Enga Mama]]''
|-
|''"Ithuthan eanathu"''
|''[[Vilaiyaattu Pillai]]''
|-
|''"My ledy kad body"''
|''[[Vietnam Veedu]]''
|-
|''"Unga Nalla manasukku"''
|''[[Ethiroli]]''
|-
|''"Kalyanama Kalyanam"''
|''[[Ethiroli]]''
|-
|''"Hello miss"''
|''[[Engirundho Vandhaal]]''
|-
|''"Nalu kalu sir"''
|''[[Sorgam]]''
|----
|''"Ivalavuthan Ulagam"''
|''[[Ulagam Ivalavuthan]]''
|----
|''"Ada Sarithan Podi"''
|''[[Uyira Maanama]]''
|----
|''"Savale Samali"''
|''[[Uyira Maanama]]''
|----
|''"Enge Enge En Manathu"''
|''[[Vaaliba Virunthu]]''
|----
|''"Ammamma Kannathil Kannam"''
|''[[Vallavan Oruvan]]''
|----
|''"Palinginal Oru Mahligai"''
|''[[Vallavan Oruvan]]''
|----
|''"Kathodhuthan Naan"''
|''[[Velli Vizha]]''
|----
|''"Allipanthal Kaalgal"''
|''[[Vennira Aadai]]''
|----
|''"Nee Emppathenna"''
|''[[Vennira Aadai]]''
|----
|''"Pondamalli"''
|''[[Thadaiyara Thaakka]]''
|----
|''"Kalasala Kalasala"''
|''[[Osthe]]''
|----
|''"Ranipettai Rani"''
|''[[Tamilselvanum Kalaiselviyum]]''
|----
|''"Elantha Palam"''
|''[[Panama Pasama]]''
|----
|''"Aadi Kuththu"''
|''[[Mookuthi Amman]]''

|}

=== Telugu songs ===
{| class="wikitable"
! Year !! Film !! Song
|-
| 1965 || ''[[Pandava Vanavasam]]''|| ''"Mogali Rekula Sigadaana"''
|-
| 1967 || ''[[Ummadi Kutumbam]]''|| ''"Jigi Jigi Jigelumannadi Chinnadi"''
|-
| 1968 || ''[[Bandipotu Dongalu]]''|| ''"Gandara Ganda Soggadivanta"''
|-
| 1969 || Kaipuraa || Naa choope Pilupura
|-
| 1970 || ''[[Kathanayika Molla]]''|| ''"Naane Cheluve Kannadiki"''
|-
| 1970 || ''[[Lakshmi Kataksham]]''|| ''"Andala Bommanu Nenu Chelikada"''
|-
| 1971 || ''[[Prema Nagar]]''|| ''"Le Le Le Naa Raaja"''
|-
| 1971 || ''Amma Maata''|| ''"Mayadari Sinnodu"''
|-
| 1972 || ''[[Tata Manavadu]]''|| ''"Nookalammani Nene Nee Peekani Nokkettane"''
|-
| 1973 || [[Devudu Chesina Manushulu (1973 film)|''Devudu Chesina Manushulu'']]|| ''"Masaka Masaka Cheekatilo"''
|-
| 1973 || ''[[Jeevana Tarangalu]]''|| ''"Nandamaya Garuda Nandamaya"''
|-
| 1974 || [[Nippulanti Manishi (1974 film)|''Nippulanti Manishi'']] || ''"Welcome Swagatam Chesta Ninne Paravasam"''
|-
| 1976 || ''[[Anthuleni Katha]]''|| ''"Are Emiti Lokam"''
|-
| 1978 || ''[[Maro Charitra]]''|| ''"Bhale Bhale Magadivoi Bangaru Naasaamivoi"''
|-
| 1978 || ''[[Pranam Khareedu]]''|| ''"Bandameeda Undi Gundodi Debba"''
|-
| 1979 || ''[[Andamaina Anubhavam]]''|| ''"Ananda Thandavame Adenuga Aa Sivudu"''
|}

===Malayalam songs===
{| class="wikitable"
! Year !! Film !! Song
|-
| 1964 || ''[[Althaara]]'' || "Onathumpee vannaatte"
|-
| 1964 || ''[[Bharthavu]]'' || "Kaakkakuyile Cholloo"
|-
| 1964 || ''[[Kuttikkuppayam]]'' || ''"Oru Kotta"''
|-
| 1965 || ''[[Rosi (1965 film)|Rosi]]'' || ''"Kannilenthaanu "''
|-
| 1965 || ''[[Subaidha]]'' || ''"Oru Kudukka "''
|-
| 1966 || ''[[Anarkali]]''|| ''"Chakravarthikumaaraa"''
|-
| 1966 || ''[[Archana (film)|Archana]]'' || ''"Ethra Kandaalum"''
|-
| 1968 || ''[[Hotel High Range]]'' || ''"Puthiya raagam puthiya thaalam "''
|-
| 1968 || ''[[Velutha Kathreena]]'' || ''"Kannil Kaamabanam "''
|-
| 1970 || ''[[Dathuputhran]]'' || ''"Wine Glass"''
|-
| 1970 || ''[[Nizhalattam]]'' || ''"Devadaasiyalla Njan"''
|-
| 1971 || ''[[Lankadahanam]]'' || ''"Kilukile Chirikkum"''
|-
| 1973 || ''[[Jesus]]'' || ''"Ente Munthirichaarino"''
|-
| 1973 || ''[[Panitheeratha Veedu]]'' || ''"Maaril syamanthakarathnam chaarthi"''
|-
| 1974 || ''[[Devi Kanyakumari]]'' || ''"Madhuchashakam"''
|-
| 1974 || ''[[Night Duty]]'' || ''"Innu Ninte Youvanathinezhazhaku"''
|-
| 1974 || ''[[Aval Oru Thodar Kathai]]''-D || ''"Edi Enthedi"''
|}

She had sung in around 200 Malayalam films.{{Cn|date=April 2024}}

=== Kannada songs ===
{| class="wikitable"
! Year !! Film !! Song
|-
| 1958 || ''[[Anna Thangi (1958 film)|Anna Thangi]]'' || ''"Bandaane Ava Bandaane"''
|-
| 1964 || ''[[Chandavalliya Thota]]'' || ''"Suma Baaleya"''
|-
| 1962 || ''[[Thayi Karulu]]'' || ''"Dooradinda Bandavare"''
|-
| 1964 || ''[[Veera Sankalpa]]'' ||''"Sittyako Sidukyako"''
|-
| 1965 || ''[[Mahasathi Anasuya]]'' || ''"Aa Deva Ee Deva"''
|-
| 1968 || ''[[Hannele Chiguridaga]]'' || ''"Ide Hudugi"''
|-
| 1970 || ''[[Bhoopathi Ranga]]'' || ''"Rasika Rasika"''
|-
| 1970 || ''[[Paropakari]]'' || ''"Jokey"''
|-
| 1970 || ''[[Boregowda Bangalorige Banda]]''|| ''"Malagova Maavina"''
|-
| 1970 || ''Mahadiya Mane'' || ''"Rambe Ennuvalu"''
|-
| 1970 || ''[[Anugraha (film)|Anugraha]]'' || ''"Boraiah Basavaiah"''
|-
| 1971 || ''[[Samshaya Phala]]'' || ''"Dooradinda Bandantha"''
|-
| 1972 || ''[[Sipayi Ramu]]'' || ''"Kokorekoko"''
|-
| 1974 || ''[[Professor Huchuraya]]'' || ''"Hare Rama Hare Krishna" "Hello My Boy"''
|-
|}

=== Konkani songs ===
{| class="wikitable"
! Year !! Song !! Film
|-
| || ''[[Ang Mhujem Choi]]''
|| ''"Jivit Amchem Oxem"''
|-
|}

==Onscreen appearances==
*''[[Thillalangadi]]'' (2010) as herself
*''[[Mookuthi Amman]]'' (2020) as herself

==References==
{{reflist}}

==External links==
* {{IMDb name|0261970|name=L. R. Eswari}}
* [http://mymovieminutes.blogspot.sg/2013/05/the-two-titillating-voices-of-tamil.html The Titillating Voices of Two Tamil Playback Singers in Movie minutes]


{{Authority control}}

{{DEFAULTSORT:Eswari, L. R.}}
[[Category:1939 births]]
[[Category:Living people]]
[[Category:Indian women playback singers]]
[[Category:Singers from Chennai]]
[[Category:Kannada-language playback singers]]
[[Category:Tamil-language playback singers]]
[[Category:Malayalam-language playback singers]]
[[Category:Telugu-language playback singers]]
[[Category:Indian Roman Catholics]]
[[Category:20th-century Indian women singers]]
[[Category:Women musicians from Tamil Nadu]]

L. R. Eswari

2026-02-01T23:16:27Z

Lekhachitra963: small edit

L. R. Eswari

2026-02-01T23:16:27Z

Lekhachitra963: small edit

Maruti 800

2026-01-23T22:38:39Z

Lekhachitra963:

{{Refimprove|date=March 2009}}
{{Use dmy dates|date=November 2019}}
{{Infobox automobile
| name = Maruti Suzuki 800
| image = MHV Maruti Suzuki 800 01.jpg
| caption = Maruti Suzuki 800, the model after the 2003 upgrade
| manufacturer = [[Maruti Suzuki]]
| aka = [[Suzuki Alto]] [[Suzuki Mehran]] (Pakistan) Suzuki Maruti (Export) Suzuki Alto Spirit (Europe)
| production = 1983–2014
| assembly = India: [[Haryana]], [[Gurgaon]]
| class = [[City car]]
| body_style = 5-door [[hatchback]]
| layout = [[Front-engine, front-wheel-drive layout|Front-engine, front-wheel-drive]]
| engine = {{Unbulleted list
| '''[[Petrol engine|Gasoline]]:'''
| 796 cc [[Suzuki F engine#F8B|''F8B'']] [[Straight-three engine|I3]] (1983-2014)
| 796 cc [[Suzuki F engine#F8D|''F8D'']] I3 (2000-2003)
}}
| wheelbase = {{convert|2175|mm|in|1|abbr=on}}
| length = {{convert|3335|mm|in|1|abbr=on}}
| width = {{convert|1440|mm|in|1|abbr=on}}
| transmission = 4-Speed [[Manual transmission|Manual]] 3-Speed [[Automatic transmission|Automatic]] 5-Speed Manual
| successor = [[Maruti Suzuki Alto|Maruti Suzuki Alto 800]]
| weight = {{convert|620-655|kg|0|abbr=on}}
| related = [[Suzuki Fronte]]
| height = {{convert|1405|mm|in|1|abbr=on}}
}}

The '''Maruti Suzuki 800''' is a [[city car]] that was manufactured by [[Maruti Suzuki]] in India from 1983 to 2014.<ref>{{cite web |url=http://www.livemint.com/Companies/bUcUvv3llyvnwSi4ZUX5BK/Maruti-Suzuki-stops-production-of-Maruti-800.html|title=Maruti Suzuki stops production of iconic 800|publisher=livemint.com |date=7 February 2014 | archive-url = https://web.archive.org/web/20231223053401/https://www.livemint.com/Companies/bUcUvv3llyvnwSi4ZUX5BK/Maruti-Suzuki-stops-production-of-Maruti-800.html | archive-date = 2023-12-23 | first = Yogendra | last = Kalavalapalli }}</ref><ref>{{Cite web |date=2020-12-14 |title=This Day in History! Birth of Iconic Maruti 800: Rs 47,000 ‘people’s car’ scripted India’s ace carmaker’s success |url=https://www.financialexpress.com/auto/car-news/this-day-in-history-birth-of-iconic-maruti-800-rs-47000-peoples-car-scripted-indias-ace-carmakers-success-esteem-alto-vitara-brezza-gypsy-journey-indira-gandhi/2149691/ |access-date=2025-06-17 |website=Financialexpress |language=en}}</ref> The first generation (SS80) was based on the 1979 [[Suzuki Alto]] and had an 800 cc F8B engine, hence the moniker. Widely regarded as the most influential automobile in India, about 2.87 million 800s were produced during its course of which 2.66 million were sold in India itself.<ref>{{cite web |url=http://www.hindustantimes.com/autos/htauto-topstories/maruti-bids-quite-farewell-to-the-maruti-800/article1-1181827.aspx |archive-url=https://web.archive.org/web/20140208094341/http://www.hindustantimes.com/autos/htauto-topstories/maruti-bids-quite-farewell-to-the-maruti-800/article1-1181827.aspx |url-status=dead |archive-date=8 February 2014 |title=End of the road for India's beloved Maruti 800 |publisher=HT|date=8 February 2012 |access-date=9 February 2012}}</ref>

Produced for 31 years, the Maruti Suzuki 800 remains the second longest production car in India, second only to the [[Hindustan Ambassador]].

==Origins==

[[Sanjay Gandhi]] tried his hand at the car business unsuccessfully before his tragic death in 1980. His mother [[Indira Gandhi]] wanted to fulfill Sanjay's dream of an indigenous people's car and formed [[Maruti Suzuki|Maruti Udyog Ltd]] a year later. A joint venture agreement was signed with [[Suzuki]] on 2 October 1982.<ref>{{cite web| title=The car that sparked India's automobile revolution|publisher=Hindustan Times|author=Hormazd Sorabjee|url=https://www.hindustantimes.com/opinion/the-car-that-sparked-india-s-automobile-revolution-101702907918333-.html|date=18 December 2023|access-date=14 October 2024}}</ref>

==History==
[[File:Maruti 800 first.jpg|thumb|left|First generation Maruti Suzuki 800 DX]]
In the 1980s and early 1990s, the name "Maruti" was synonymous with the Maruti Suzuki 800. It remained the best-selling car in India until 2004, when the [[Maruti Suzuki Alto]]<ref>{{cite web| title=Maruti 800 price, Maruti 800 Reviews |publisher=CarGallery.in |url=http://www.cargallery.in/newcars/maruti-800-review-and-maruti-800-price/ |access-date=20 November 2009}}</ref> took the title. It was also exported to a number of countries in [[South Asia]] including [[Nepal]], [[Bangladesh]] and [[Sri Lanka]] and was also available in Morocco and selected European markets, often sold as the Suzuki Maruti. In an elaborate ceremony held in New Delhi on 14 December 1983, then Prime Minister [[Indira Gandhi]] handed over the keys of the very first car to Mr. Harpal Singh (S/O Haridas Singh), who won the ownership rights through a lucky draw. The original 800 was based on the [[Suzuki Fronte#SS30|Suzuki Fronte]] SS80, but a modernized aerodynamic version using the body of the second-generation Alto ([[Suzuki Alto#CA71|SB308]]) was presented in late 1986. The introduction of this car revolutionized the automotive industry in India. From its inception, it was considered as the first affordable people's car, the first modern era front wheel drive and high speed small contemporary vehicle, and the only reasonably modern car available in India, the incumbent mainstay [[Hindustan Ambassador]] and [[Premier Padmini]] being based on long-obsolete 1950s designs. The delivery was against bookings done directly with Maruti Udyog Limited (A Govt. of India undertaking). The prospective owner would then have to wait for almost three years after booking till delivery. Such extended waiting times gave rise to some people indulging into black marketing and earning premiums as much as 40%. Cars produced during the early years were essentially Suzuki OEM components imported from Japan and merely assembled by Maruti Udyog Limited at the Gurgaon plant.

[[File:Suzuki Maruti 800 1996 (14855426712).jpg|right|thumb|A left hand drive second gen Maruti Suzuki 800 with the 1995-1997 grille.]]

Exports to neighboring countries commenced in 1987, and were followed by a shipment of 500 cars to [[Hungary]], with the first car arriving on 24 October 1987.<ref name=Mstory113>{{cite book | title = The Maruti Story | publisher = Collins Business | location = Noida, India | first1 = R. C. | last1 = Bhargava | author2 = Seetha | isbn = 9788172237806 | date = 2010 | page = 111 | ref = MStory }}</ref> Soon, exports to [[Czechoslovakia]] and [[Socialist Federal Republic of Yugoslavia|Yugoslavia]] followed, two other markets with less restrictive homologation requirements than Western Europe. After successes there, and in spite of Suzuki's objections, Maruti Suzuki tackled more competitive markets and entered [[France]] in 1989, the [[Netherlands]] in 1990, followed by [[United Kingdom|England]], [[Malta]], and [[Italy]].<ref name=Mstory115>[[#MStory|Bhargava]], pp. 115–116</ref> In markets where Japanese cars had a quota, the 800 was sold as a Maruti, with all mention of Suzuki carefully removed – even the [[User manual|user manuals]] were revised, so as not to fall afoul of the quota requirements.<ref name=Mstory115/> The 800 continued to be sold in Italy and other Western European markets until 2004, when it no longer met emissions and safety requirements.<ref name=Mstory116>[[#MStory|Bhargava]], pp. 116–117</ref> The Maruti Suzuki had never been equipped with seat belts until exports began, meaning that such parts originally had to be imported from Japan to be fitted to export market cars, as with everything relating to building left-hand-drive cars.<ref name=Mstory113/> The Maruti also got its first catalytic converter to meet European requirements. The cleaner {{convert|35|PS|kW|0|abbr=on}} version first arrived in August 1992 and was originally reserved for Europe.<ref name=TAM94>{{Cite book | title = Quattroruote: Tutte le Auto del Mondo 1994 | publisher = Editoriale Domus S.p.A | date = 1994 | ref = TAM94 | language = it | page = 265 | location = Milano }}</ref>

Suzuki in Japan wanted to end production of the 800 and replace it with the [[Maruti Suzuki Zen]]. In 1993 Suzuki royalties for the 800 would end, meaning Maruti Suzuki had no incentive to keep making the car. In the end, a compromise was reached where Suzuki would continue to get a small royalty and they agreed to make small improvements to keep the 800 relevant in the market. The first major update was in 1997 with new headlamps, front and rear bumpers, a new dashboard and the steering wheel from the Zen. In 2000, the engine got fuel injection with 4 valves per cylinder. This gave more power (46HP/35kW) and also meant it met new Euro II emissions standards.<ref>{{cite web | url=https://www.youtube.com/watch?v=wIUzMzXzyxs | title=Maruti 800 - Peoples Car of India | Gone but Not Forgotten - Episode 4 | 2021 | evo India | website=[[YouTube]] | date=12 August 2021 }}</ref>

== Phase-out==
Maruti Suzuki had begun a phase-out of the 800 beginning in April 2010, as they did not have plans to upgrade it to [[Euro IV]] or [[Bharat Stage emission standards|BS IV]] emission norms, instead choosing to replace it with the second generation [[Maruti Suzuki Alto#Second generation (AOD; 2012)|Alto 800]] in India. Starting in April 2010, Maruti halted sales of the car in 13 major cities: the four metros of [[Chennai]], [[Delhi]], [[Kolkata]], [[Mumbai]] and 9 other cities including [[Kanpur]], [[Bengaluru]], [[Hyderabad, India|Hyderabad]], [[Pune]], [[Ahmedabad]], [[Agra]] and [[Surat]], where the law made it mandatory for the vehicles sold to be Euro IV compliant.

Another reason cited was the relatively outdated model's declining sales. Maruti Suzuki 800 sales were down by 3.7% in April 2010, when compared with April 2009. Total sales of Maruti Suzuki 800 was 33028 for the period April 2009 to March 2010.<ref>{{cite web |title=Maruti suzuki to sales in April 2010 |url=http://www.marutisuzuki.com/Maruti-Suzuki-sales-in-April-2010.aspx |access-date=10 May 2010 |archive-url=https://web.archive.org/web/20130511192849/http://www.marutisuzuki.com/Maruti-Suzuki-sales-in-April-2010.aspx |archive-date=11 May 2013 |url-status=dead }}</ref> The [[Automobile industry in India|Indian Automobile industry]] is the [[automotive industry|seventh largest in the world]], with an annual production of over 4 million vehicles and exports of about 600,000.<ref>{{cite web
|title = SIAM statistics
|publisher = SIAM
|url = http://www.siamindia.com/scripts/industrystatistics.aspxl
|access-date = 10 August 2014
|archive-date = 21 August 2019
|archive-url = https://web.archive.org/web/20190821094249/http://www.siamindia.com/scripts/industrystatistics.aspxl
|url-status = dead
}}</ref> In 2009, India emerged as [[Asia]]'s fourth largest exporter of automobiles, behind [[Japan]], [[South Korea]] and [[Thailand]].<ref name="bloomberg1">{{cite web|last=Nair |first=Vipin V. |url=https://www.bloomberg.com/apps/news?pid=20601109&sid=aO9LxvSmKTzE |title=Suzuki, Hyundai's Indian Car Exports Beat China's |publisher=Bloomberg.com |date=7 September 2009 |access-date=1 September 2010}}</ref>

[[File:Suzuki Maruti 800.JPG|thumb|Rear view of an export spec Maruti Suzuki 800 in Italy with a rear wiper and rear foglamp.]]
The last Maruti Suzuki 800 rolled off the production line on 18 January 2014.

==Changes==
[[File:First_Facelift_Model_of_Maruti_Suzuki_800_in_India.jpg|thumb|First Facelift (second gen) – A Feb 1987 model of Maruti Suzuki 800 (bottle green) in India]]
[[File:Maruti1994.png|thumb|First facelift (second gen) - A 1994 Maruti 800 in Meadow Green, the final year for the horizontal slat grille.]]
[[File:A_Feb_1987_Facelift_Model_of_Maruti_Suzuki_800_in_India.jpg|thumb|Side/rear view of Maruti Suzuki 800 SB308 (second gen) in India|left]]
[[File:Marutihatch.jpg|thumb|A 2000 Maruti 800 5 Speed in Metallic Exotique Green]]
[[File:20160502 171811 edit.jpg|thumb|5 Speed 12 Valve MPI Decal|left]]
[[File:Headon.jpg|thumb|Milky White Type 1 vs California Gold Type 2]]

After a full model change in 1986, the 800 underwent some minor facelifts but overall it still remained similar as it was on introduction. The car produces approximately {{convert|37|bhp|kW PS|0|abbr=}} and runs on 12-inch wheels. Kerb weight is {{convert|650|kg|lb|0|abbr=}} and it can seat five passengers including the driver. [[Maruti Suzuki]] had earlier launched a version with a twelve-valve version of the engine producing {{convert|45|bhp|kW PS|0|abbr=on}} and coupled with a five-speed manual transmission (currently found in the [[Suzuki Alto]]), but discontinued it after a couple of years. The second generation Maruti Suzuki 800 that was produced from 1986 to 1997 underwent some changes in its appearance. The original grille that was introduced in 1986 was a horizontal slat grille with 'Maruti 800' monogram at the right hand corner. This grille was replaced by a mesh grille with the Maruti Logo on the centre in October 1994. Also, the bonnet opener that was placed on the bonnet was replaced by an ejection button inside of the car. The hubcaps were also changed from the shiny silver ones to plastic ones. Several new colours were also introduced, such as Maruti Green, St Germaine Red, Pearl White, and Neptune Blue.

[[File:MHV Maruti Suzuki 800 02.jpg|thumb|Maruti Suzuki 800 in Europe. Rear view of facelifted 800, with a reshaped trunk lid and taillights, and license plate moved down into the bumper]]
A [[Euro III]] emission-compliant version of the car was released in 2005 to meet Indian emissions regulations. An [[Liquefied petroleum gas|LPG]] version of the vehicle was also released in 2008. As of September 2009, the company has yet to reach a decision regarding the manufacture of a [[Euro IV]]-compliant version of the vehicle because it would increase the retail price. However even stricter emissions regulations which came into effect by April 2010, would mandate Euro IV compliance in major Indian cities including Delhi, Mumbai, Hyderabad and Bangalore and 2015–2016 for the remainder of the country. By 2005, Maruti Suzuki had planned to phase out the 800 around 2010, but it was still on sale in October 2011.<ref name="hindu_bl">{{cite web|url=http://www.thehindubusinessline.com/2005/01/26/stories/2005012602240200.htm|title=New-look Maruti 800 to cost more; Euro III version being rolled out|publisher=Hindu Business Line|access-date=2 October 2009|archive-url=https://web.archive.org/web/20100116171944/http://www.thehindubusinessline.com/2005/01/26/stories/2005012602240200.htm|archive-date=16 January 2010|url-status=dead}}</ref><ref name="financialexpress.com">{{cite web|url=http://www.financialexpress.com/news/maruti-mulls-smarter-greener-800/518914/|title=Maruti mulls smarter, greener 800|access-date=24 October 2009|work=financialexpress.com|date=19 September 2009 }}</ref> Its main competitor is the less expensive [[Tata Nano]] (123,000 compared to 184,641 [[rupee]]s) which has an 8 percent smaller exterior size and a noisier engine with less torque. In 2011, Maruti Suzuki declared it would relaunch the 800 with a new version compliant with Euro IV emission norms to tap into the small car market and compete with the Tata Nano. However, Maruti Suzuki later decided to phase out the model instead as it was not deemed feasible.<ref>{{cite web |author=Sirish |title=Tata Nano First Drive at Overdrive |date=23 March 2009 |url=https://www.youtube.com/watch?v=xr19m8tRZ4g |publisher=[[Overdrive (magazine)|Overdrive]] |access-date=24 March 2009}}</ref>

==Technical specifications==


===Dimensions and weights===
*Front track width: 1215 mm (47.835 in)
*Rear track width: 1200 mm (47.244 in)
*Ground clearance: {{Convert|160|mm|in|1|abbr=on}}
*Gross vehicle weight: {{Convert|1000|kg|lb|0|abbr=on}}

===Capacities===
*Seating capacity: 5 passengers
*Fuel tank capacity: {{Convert|28|L|usgal|abbr=on}}
*Engine oil: ~1.5L including oil filter
*Transmission oil: ~2.1L
*Coolant: 2L
*Windscreen Washer Fluid: 1.75L

===Engine===

The 800 is equipped with a {{convert|796|cc|cuin|0|abbr=on}} Inline 3-cylinder 4-stroke petrol engine from the Suzuki F family. It features 2 valves per cylinder with a [[single overhead cam]], and 8.7:1 compression ratio. The original engine option was the carbureted F8B engine, which later was offered in [[Multi point injection|MPFI]] form. The updated 4 valve per cylinder F8D MPFI was introduced concurrently with the [[Maruti Suzuki Alto|Alto]] in 2000 to comply with [[Bharat stage emission standards|BSES]] and was able to achieve up to the BSIII standard. An LPG version of the F8B was later offered as it complied with BSIII standards.

{| class="wikitable"
|-
! !! Power !! Torque !! Valves !! Year of production
!
|-
| F8B Carb || {{convert|39.5|hp|kW}} @5500rpm ||{{convert|58|Nm|lbft|abbr=on}} — || rowspan="3" | 6
| 1983-2003
|-
| F8B MPFI || {{convert|37|hp|kW}} @5500rpm || {{convert|59|Nm|lbft|abbr=on}} @2500rpm
| 2000-2014
|-
| F8B MPFI LPG || {{convert|35.5|hp|kW}} @5000rpm || {{convert|57|Nm|lbft|abbr=on}} @2500rpm
| 2008-2014
|-
| F8D MPFI || {{convert|47|hp|kW}} @6200rpm || {{convert|62|Nm|lbft|abbr=on}} @3000rpm|| 12 || 2000-2003
|
|}

==== Transmission ====
The original F8B engine was offered with a 4-speed manual, and later an optional 3-speed automatic. The updated F8D engine was offered exclusively with a 5-speed manual transmission borrowed from the Maruti 1000/Esteem. All models are front wheel drive.

==== Performance ====
{| class="wikitable"
|-
! Engine !! Transmission !! Top Speed !! 0-100 km/h
|-
| F8B Carb/MPFI|| 4-Speed Manual || {{convert|144|km/h|mph|abbr=on|disp=preunit|+}} || 12 sec
|-
| F8B Carb || 3-Speed Automatic || {{convert|137|km/h|mph|abbr=on|disp=preunit|+}} || 20 sec
|-
| F8D MPFI || 5-Speed Manual || {{convert|150|km/h|mph|abbr=on|disp=preunit|+}} || 14.5 sec
|}

==== Fuel economy ====
*Mileage highway: {{convert|20|km/L|L/100 km mpgus|abbr=on}}
*Mileage city: {{convert|16.2|km/L|L/100 km mpgus|abbr=on}}
*Mileage overall: {{convert|20.9|km/L|L/100 km mpgus|abbr=on}}

===Suspension===
*Front suspension: [[MacPherson strut]] with coil spring
*Rear suspension: Rigid Axle with Coil/Leaf spring and Gas-filled Shock Absorbers

===Steering===
*Steering type: Rack and pinion (Without Power Steering)
*Minimum turning radius: {{Convert|4.42|m|ft|1|abbr=on}}

===Brakes===
* Front brakes: Solid Disc
* Rear brakes: Leading Trailing Drum
* Brake mechanism: Hydraulic, power brakes in 5 speed and mpfi 4 speed

===Wheels and tyres===
* Tyres (radial optional): 145/70(R) 12

==See also==
* [[Maruti Suzuki Alto]]
* [[Maruti Suzuki Zen]]

==References==
{{Reflist}}

==External links==
{{Commons category|Maruti 800}}
*[http://www.marutisuzuki.com/alto800.aspx Maruti 800]

{{Maruti Suzuki India Limited}}
{{Maruti Suzuki Timeline}}
{{Cars in India}}

[[Category:Cars introduced in 1983]]
[[Category:Cars discontinued in 2014]]
[[Category:1990s cars]]
[[Category:2000s cars]]
[[Category:2010s cars]]
[[Category:Maruti vehicles|800]]
[[Category:City cars]]
[[Category:First car made by manufacturer]]
[[Category:OEM Suzuki vehicles]]
[[Category:Vehicles introduced in 1983]]
[[Category:Subcompact cars]]
[[Category:Cars of India]]
[[Category:1980s cars]]
[[Category:Front-wheel-drive vehicles]]
[[Category:Economy of India]]

Roopal Tyagi

2025-12-29T05:45:18Z

Lekhachitra963: adding a details

{{Short description|Indian television actress}}
{{Use dmy dates|date=February 2019}}
{{Cleanup|reason=citations need pruning; remove lower-quality sources.|date=February 2019}}
{{Infobox person
| name = Roopal Tyagi
| birth_date = {{birth date and age|df=yes|1989|10|06}}
| birth_place = [[Bangalore]], [[Karnataka]], [[India]]<ref name=NW/>
| image = Roopal Tyagi.jpg
| caption = Tyagi in [[Bigg Boss (Hindi season 9)|Bigg Boss 9]] grand premiere, 2015
| occupation = [[Actor]], [[choreographer]]<ref name=NW/>
| awards = ''[[Zee Rishtey Awards|Zee Rishtey Award for Favorite Behen and Favorite Nayi Jodi]]''
| known_for = ''[[Ek Nayi Chhoti Si Zindagi]]'', ''[[Sapne Suhane Ladakpan Ke]]'', ''[[Bigg Boss (Hindi season 9)|Bigg Boss 9]]''
| spouse = {{marriage|Nomish Bhardwaj|2025}}
| years_active = 2007–present
}}

'''Roopal Tyagi''' (born 6 October 1989) is an Indian choreographer, and actress who mainly works in Hindi television.<ref name=NW>{{Cite web |url=http://www.newswala.com/India-National-News/Vidya-Balans-choreographer-Rupal-Tyagi-turns-actor-13020.html |title=Vidya Balan's choreographer Rupal Tyagi turns actor {{!}} NW |access-date=8 February 2014 |archive-date=9 February 2014 |archive-url=https://web.archive.org/web/20140209095941/http://www.newswala.com/India-National-News/Vidya-Balans-choreographer-Rupal-Tyagi-turns-actor-13020.html |url-status=dead }}</ref> She is known for playing Gunjan in the [[Zee TV]]'s drama series ''[[Sapne Suhane Ladakpan Ke]]''.<ref>{{cite news|url=http://timesofindia.indiatimes.com/tv/news/hindi/You-dont-have-to-be-Katrina-Kaif-to-do-TV-Roopal/articleshow/18629071.cms?|title=You don't have to be Katrina Kaif to do TV: Roopal|work=The Times of India|date=23 February 2013 |accessdate=17 May 2016}}</ref> She later participated in dance reality show ''[[Jhalak Dikhhla Jaa|Jhalak Dikhhla Jaa Season 8]]'' and ''[[Bigg Boss (Hindi TV series)|Bigg Boss Season 9]]'' in 2015.

== Early life ==
Tyagi was born on October 6, 1989, in [[Bangalore]], [[India]]. She has done her education at [[Sophia High School]], [[Bangalore]]. She trained at Shiamak Davar's dance institute Bangalore, her hometown, after which she got an opportunity to assist [[Pony Verma]], a Bollywood choreographer in the song "Mere Dholna" from the movie ''[[Bhool Bhulaiyaa]]''. For two years, she shuttled between Bangalore and Mumbai before she finally settled in Mumbai.<ref name="KIMI" />

== Career ==
Roopal started her career as a choreographer in 2007. After starting her acting career with the role of Mansha in ''[[Hamari Betiyoon Ka Vivaah]]'',<ref name="KIMI">{{cite web|last=IANS|date=27 February 2013|title="Life Has Changed Immensely" - TV actress Roopal Tyagi|url=https://www.koimoi.com/television/life-has-changed-immensely-tv-actress-roopal-tyagi/|website=Koimoi|publisher=|accessdate=15 February 2019}}</ref> she appeared in ''[[Ek Nayi Chhoti Si Zindagi]]''.

She played ''Gunjan'' in the [[Indian soap opera]] ''[[Sapne Suhane Ladakpan Ke]]''.<ref>{{cite web|title=Roopal Tyagi approached for 'Nach Baliye 6'|url=http://www.dnaindia.com/entertainment/report-roopal-tyagi-approached-for-nach-baliye-6-1895134|website=DNA|accessdate=10 February 2014}}</ref><ref>{{cite web|url=http://www.sify.com/movies/roopal-tyagi-approached-for-nach-baliye-6-news-national-nj2r47efcjg.html|archive-url=https://web.archive.org/web/20131103183302/http://www.sify.com/movies/roopal-tyagi-approached-for-nach-baliye-6-news-national-nj2r47efcjg.html|url-status=dead|archive-date=3 November 2013|title=Roopal Tyagi approached for 'Nach Baliye 6'|website=[[Sify]] |accessdate=10 February 2014}}</ref> Roopal participated in the eighth season of ''[[Jhalak Dikhhla Jaa]]'' as a wildcard entrant but was eliminated after a week.<ref>{{cite web|title=Jhalak Dikhhla Jaa Reloaded: Roopal Tyagi, Anita Hasnandani and Neha Marda are the new wild card entries|url=http://www.india.com/showbiz/jhalak-dikhhla-jaa-reloaded-roopal-tyagi-anita-hasnandani-and-neha-marda-are-the-new-wild-card-entries-541021/|website=India.com|accessdate=31 August 2015}}</ref><ref>{{cite web|url=http://www.india.com/showbiz/jhalak-dikhhla-jaa-reloaded-roopal-tyagi-leaves-the-show-559918/|title=Jhalak Dikhhla Jaa 8:Roopal Tyagi eliminated!|work=india.com|accessdate=20 September 2015}}</ref> She was a contestant in ''[[Bigg Boss (Hindi season 9)|Bigg Boss 9]]'', in which she was paired up with [[Digangana Suryavanshi]] and was eliminated in the second week of voting.<ref>{{cite web|url=http://indianexpress.com/article/entertainment/television/mandana-karimi-is-the-most-selfish-person-on-bigg-boss-roopal-tyagi/|title=Roopal Tyagi out of Bigg Boss 9, says Mandana Karimi is the most selfish person on the show|work=indianexpress.com|date=25 October 2015 |accessdate=27 October 2015}}</ref><ref>{{cite web|url=http://www.bollywoodlife.com/news-gossip/bigg-boss-9-5-shocking-confessions-made-by-ankit-gera-about-ex-lover-roopal-tyagi/|title=Bigg Boss 9: 5 shocking confessions made by Ankit Gera about ex-lover Roopal Tyagi!|work=bollywoodlife.com|date=21 October 2015 |accessdate=27 October 2015}}</ref>

In 2012, Tyagi won two [[Zee Rishtey Awards]] for Favourite Behen as Gunjan and Rachana (Mahima Makwana), and Favourite Nayi Jodi as Gunjan and Mayank (Ankit Gera).<ref name=CRMI>{{cite web|url=http://careermasti.com/zee-rishtey-awards-2012-winners-list-pics-photos-videos-15682/|title=Zee Rishtey Awards 2012 Winners List, Pics, Photos & Videos|website=careermasti.com|accessdate=15 February 2019|archive-url=https://web.archive.org/web/20131230231729/http://careermasti.com/zee-rishtey-awards-2012-winners-list-pics-photos-videos-15682/ |archive-date=30 December 2013 |url-status=usurped}}</ref><ref name=MTMT>{{cite web|url=http://www.metromasti.com/tv/video/Zee-Rishtey-Awards-2012-20-years-of-Zee-TV/22685|title=Zee Rishtey Awards|website=www.metromasti.com|accessdate=15 February 2019|archive-url=https://web.archive.org/web/20121205003748/http://www.metromasti.com/tv/video/Zee-Rishtey-Awards-2012-20-years-of-Zee-TV/22685 |archive-date=5 December 2012 |url-status=usurped}}</ref> In 2013, she was nominated in the [[Indian Telly Awards]] for [[Indian Telly Award for Fresh New Face - Female|Fresh New Face]] as Gunjan.<ref name="NT">{{cite web|title=Indian Telly Awards 2013|url=http://newstimes.co.in/readnews.aspx?id=14492|website=Newstimes|publisher=|accessdate=15 February 2019|archive-date=30 December 2013|archive-url=https://web.archive.org/web/20131230233212/http://newstimes.co.in/readnews.aspx?id=14492|url-status=dead}}</ref>

Tyagi wrote an open letter to her Instagram in 2020, where she criticized the Indian contingent for undermining the main female character and the "backwardness" of the series. "You think you are making a drama about a 'black' skin girl, a 'short' girl, a 'fat' girl, etc. and the problem they are having, and calling it a progressive show. No" she said to the producers.<ref>{{Cite web|url=https://www.dnaindia.com/television/report-was-asked-to-wear-fat-suit-for-daily-soap-which-i-declined-roopal-tyagi-speaks-about-her-recent-open-letter-2815076 |title= 'Was asked to wear fat suit for daily soap which I declined': Roopal Tyagi speaks about her recent open letter |date= 17 February 2020 |publisher=DNA|accessdate=27 February 2020}}</ref><ref>{{Cite web|url=https://timesofindia.indiatimes.com/tv/news/hindi/sapne-suhane-ladakpan-ke-fame-roopal-tyagi-pens-an-open-letter-slams-the-tv-industry-for-its-regressive-content/articleshow/74175292.cms|title=Sapne Suhane Ladakpan Ke fame Roopal Tyagi pens an open letter, slams the TV industry for its regressive content|work=[[The Times of India]]|accessdate= 17 February 2019}}</ref>

== Personal life ==
Tyagi dated actor [[Ankit Gera]] from 2013 to 2014.<ref>{{cite news|url=http://timesofindia.indiatimes.com/tv/news/hindi/sapne-suhane-ladakpan-ke-Roopal-tyagi-and-ankit-gera-break-up-It-was-difficult-to-work-with-Ankit-after-the-breakup-Roopal/articleshow/35336253.cms?|title=It was difficult to work with Ankit after the breakup: Roopal|work=The Times of India|date=19 May 2014 |accessdate=17 May 2016}}</ref><ref>{{cite news|url=http://timesofindia.indiatimes.com/tv/news/hindi/Says-actress-Roopal-Tyagi-who-is-finding-the-buzz-about-her-being-desperate-to-quit-her-TV-show-for-Jhalak-Dikhhla-Jaa-funny/articleshow/31537409.cms?|title=I am not quitting Sapne Suhane: Roopal Tyagi|work=The Times of India|date=4 December 2014 |accessdate=17 May 2016}}</ref><ref>{{cite news|url=http://timesofindia.indiatimes.com/tv/news/hindi/TV-actress-Roopal-Tyagi-opens-up-about-co-actor-and-ex-boyfriend-Ankit-Gera-who-two-timed-her-with-Adaa-Khan/articleshow/28637321.cms?|title=I will slap Ankit if he tries to talk to me: Roopal Tyagi|work=The Times of India|date=11 January 2014 |accessdate=17 May 2016}}</ref> In December 2025, she tied knot with animation professional Nomish Bhardwaj in an intimate Hindu wedding ceremony held in [[Mumbai]].<ref>{{Cite news |date=2025-12-07 |title=Sapne Suhane Ladakpan Ke fame Roopal Tyagi ties the knot with Nomish Bhardwaj; drops stunning wedding photos |url=https://timesofindia.indiatimes.com/tv/news/hindi/sapne-suhane-ladakpan-ke-fame-roopal-tyagi-ties-the-knot-with-nomish-bhardwaj-drops-stunning-wedding-photos/articleshow/125814383.cms |access-date=2025-12-07 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite web |date=2025-12-07 |title=दुल्हन बनी 'बिग बॉस' फेम एक्ट्रेस, बॉयफ्रेंड संग इंटीमेट वेडिंग सेरेमनी में लिए सात फेरे |url=https://www.aajtak.in/entertainment/television/story/bigg-boss9-contestant-roopal-tyagi-got-married-nomish-bharadwaj-photos-tmovj-dskc-2406109-2025-12-07 |access-date=2025-12-07 |website=[[Aaj Tak]] |language=hi}}</ref>

== Filmography ==
=== Television ===
{| class="wikitable" style="text-align:center;"
! Year
! Name
! Role
! Notes
! Ref(s)
|-
| 2007
| ''[[Kasamh Se]]''
| Ria
| Cameo
| style="text-align:center;" | <ref name=":0">{{cite web|title="Life Has Changed Immensely" – TV actress Roopal Tyagi|url=http://www.koimoi.com/television/life-has-changed-immensely-tv-actress-roopal-tyagi/|website=Koimoi|date=27 February 2013 |accessdate=}}</ref>
|-
| 2008–2009
| ''[[Hamari Betiyoon Ka Vivaah]]''
| Mansha Kohil
|
| style="text-align:center;" | <ref name=":0" />
|-
| 2009
| ''[[Dill Mill Gaye]]''
| Pari
|
| style="text-align:center;" | <ref>{{cite web|url=http://www.tellychakkar.com/tv/tv-news/roopal-tyagis-journey-choreographer-actor|title=Roopal Tyagi's journey from choreographer to actor|work=tellychakkar.com|accessdate=1 January 2012}}</ref>
|-
| 2010
| ''[[Jhalak Dikhhla Jaa (season 4)|Jhalak Dikhhla Jaa 4]]''
| Guest
| Week 2, Special appearance
| style="text-align:center;" | <ref name=":0" />
|-
| 2011–2012
| ''[[Ek Nayi Chhoti Si Zindagi]]''
| Kuhu
| Lead role
| style="text-align:center;" | <ref name=":0" />
|-
| 2012
| ''[[Dance India Dance|Dance India Dance Li'l Masters 2]]''
| Competitor
|
| style="text-align:center;" | <ref name=":0" />
|-
| 2012–2015
| ''[[Sapne Suhane Ladakpan Ke]]''
| Gunjan Mayank Garg
| Lead role
| style="text-align:center;" | <ref>{{cite news|url=http://timesofindia.indiatimes.com/tv/news/hindi/Roopal-to-suffer-memory-loss-on-Sapne-Suhane-/articleshow/44304281.cms?|title=Roopal to suffer memory loss on Sapne Suhane...|work=The Times of India|date=4 October 2014 |accessdate=17 May 2016}}</ref>
|-
| 2013
| ''[[Qubool Hai]]''
| rowspan="2" | Guest (as Gunjan)
| Along with [[Ankit Gera]]
| style="text-align:center;" | <ref name=":0" />
|-
| 2014
| ''[[Ek Mutthi Aasmaan (TV series)|Ek Mutthi Aasmaan]]''
| Crossover with SSLP
| style="text-align:center;" | <ref name=":0" />
|-
| rowspan="3" | 2015
| ''[[Killerr Karaoke Atka Toh Latkah]]''
| rowspan="4" | Contestant
| Along with [[Vishal Singh (actor, born 1985)|Vishal Singh]]
| style="text-align:center;" | <ref>{{cite web|url=http://www.tellychakkar.com/tv/tv-news/when-roopal-tyagi-cried-the-sets-of-tvs-killerr-karaoke-150416|title=When Roopal Tyagi 'cried' on the sets of &TV's Killerr Karaoke|work=tellychakkar.com|accessdate=16 April 2015}}</ref>
|-
| ''[[Jhalak Dikhhla Jaa 8]]''
| (entered as wild card) – Eliminated 10th week – (7th place)
| style="text-align:center;" | <ref>{{cite news|url=http://timesofindia.indiatimes.com/tv/news/hindi/Roopal-Tyagi-in-Jhalak-Dikhhla-Jaa/articleshow/31480934.cms|title=Roopal Tyagi in Jhalak Dikhhla Jaa 8!|work=timesofindia.com|date=6 March 2014 |accessdate=21 August 2015}}</ref>
|-
| ''[[Bigg Boss (Hindi season 9)|Bigg Boss 9]]''
| Evicted Day 14 (19th place)
| style="text-align:center;" | <ref>{{cite web|title=Small is big: TV actors Mahi Vij, Roopal Tyagi in 'Bigg Boss 9'?|url=http://indianexpress.com/article/entertainment/television/small-is-big-tv-actors-mahi-vij-roopal-tyagi-in-bigg-boss-9/|website=[[The Indian Express]]|accessdate=2 September 2015}}</ref>
|-
| 2016
| ''Box Cricket League''
| Player in Pune Anmol Ratn
| style="text-align:center;" |
|-
| 2016
| ''[[Fakebook with Kavita]]''
| Guest
| Hosted by [[Kavita Kaushik]]
| style="text-align:center;" |
|-
| 2019
| ''[[Shakti - Astitva Ke Ehsaas Ki]]''
| Manasvi
| Supporting role
| style="text-align:center;" |
|-
| 2019
| ''[[Laal Ishq (Indian TV series)|Laal Ishq]]''
| Manisha
| Episode 138 opposite [[Ankit Gupta]]
| style="text-align:center;" |
|-
| 2021
| ''[[Ranju Ki Betiyaan]]''
| Bulbul Ranju Mishra
| Lead role
| style="text-align:center;" |
|}

=== Film ===
*'''2007:''' ''[[Bhool Bhulaiya]]''<ref name=NW/> – Mere Dolna

== Awards and nominations ==
{| class="wikitable sortable"
|-
! style="background:#B0C4DE;" | Year
! style="background:#B0C4DE;" | Award
! style="background:#B0C4DE;" | Category
! style="background:#B0C4DE;" | Show
! style="background:#B0C4DE;" | Result
|-
| rowspan="5" | 2012
| rowspan="4" | [[Zee Rishtey Awards]]
| ''Favourite Behen''
| rowspan="10" | ''[[Sapne Suhane Ladakpan Ke]]''
| rowspan="2" {{won}}
|-
| ''Favourite Nayi Jodi''
|-
| ''Favourite Jodi''
|{{nom}}
|-
| ''Favourite Naya Sadasya – Female''
|{{nom}}
|-
| [[Indian Telly Awards]]
| ''Best Fresh New Face – Female''
|{{nom}}
|-
| rowspan="3" | 2013
| [[Indian Telly Awards]]
| [[Indian Telly Award for Fresh New Face – Female|Fresh New Face]]
| {{nom}}
|-
| rowspan="4" | [[Zee Rishtey Awards]]
| ''Favourite Behen''
|{{won}}
|-
| ''Favourite Jodi''
|{{nom}}
|-
| rowspan="2" | 2014
| ''Favourite Popular Face – Female''
|{{nom}}
|-
| ''Favourite Saas-Bahu''
|{{nom}}
|}

== References ==
<ref>{{cite web |last1=Roopal Tyagi|title=Opens about her life at Humans Of College |url=https://www.humansofcollege.com/post/roopal-tyagi-story-the-suhana-journey-of-roopal-tyagi |website=Humans Of College |accessdate=12 September 2020}}</ref>
{{Reflist}}

== External links ==
{{Commons category}}
* {{IMDb name|3198229}}
* {{Instagram|roopaltyagi06}}

{{Bigg Boss 9}}
{{Jhalak Dikhhla Jaa}}

{{authority control}}

{{DEFAULTSORT:Tyagi, Roopal}}
[[Category:Living people]]
[[Category:1989 births]]
[[Category:Actresses from Bengaluru]]
[[Category:Actresses in Kannada television]]
[[Category:Indian soap opera actresses]]
[[Category:21st-century Indian actresses]]
[[Category:Indian television actresses]]
[[Category:Actresses in Hindi television]]

Alaka Sarma

2025-12-04T04:54:55Z

Lekhachitra963: put up new data

{{Short description|Indian politician}}
{{Use dmy dates|date=July 2022}}
{{infobox officeholder
| name = Alaka Sarma
| office1 = [[Assam Legislative Assembly|Member of Assam Legislative Assembly]]
| term_start1 = 2000
| term_end1 = 2001
| constituency1 = [[Nalbari (Vidhan Sabha constituency)|Nalbari]]
| predecessor1 = [[Nagen Sarma]]
| successor1 = [[Madan Kalita]]
| term_start2 = 2006
| term_end2 = 2011
| constituency2 = [[Nalbari (Vidhan Sabha constituency)|Nalbari]]
| predecessor2 = [[Madan Kalita]]
| successor2 = [[Jayanta Malla Baruah]]
| party = [[Asom Gana Parishad]]
| spouse = [[Nagen Sarma]]
}}

'''Dr. Alaka Desai Sarma''' (mostly known as '''Alaka Sarma''') is a two-time MLA from the [[Nalbari Assembly constituency|Nalbari constituency]] of [[Assam Legislative Assembly|Assam Legislative assembly]], and a woman activist, who joined [[Asom Gana Parishad]] after the assassination of her husband.<ref>{{cite news |last1=Hebbar |first1=Nistula |title=Sullen skies do not rain on Shah's parade |url=https://www.thehindu.com/elections/assam2016/sullen-skies-do-not-rain-on-shahs-parade/article8438267.ece |access-date=10 June 2022 |work=The Hindu |date=5 April 2016 |language=en-IN}}</ref><ref>{{cite news |last1=Anurag |first1=K. |title=Congress faces tough battle in lower Assam |url=https://www.rediff.com/news/report/assam-assembly-congress-faces-tough-ballet-in-lower/20110409.htm |access-date=10 June 2022 |work=Rediff |publisher=[[Rediff.com]] |date=9 April 2011 |language=en}}</ref><ref name=":0">{{Cite web |title=Assam minister killed in ULFA car ambush |url=https://www.telegraphindia.com/india/assam-minister-killed-in-ulfa-car-ambush/cid/904520 |access-date=2020-10-30 |website=www.telegraphindia.com}}</ref> Sarma first won the by-poll following the death of then MLA [[Nagen Sarma]] of the [[Nalbari Assembly constituency|Nalbari constituency]] in 2000 for a period of 1 year.<ref>{{Cite web |title=Nalbari Election Results 2016, Candidate list, Winner, Runner-up and Current MLAs |url=https://www.elections.in/assam/assembly-constituencies/nalbari.html |url-status=live |archive-url=https://ghostarchive.org/archive/20220623040602/https://www.elections.in/assam/assembly-constituencies/nalbari.html |archive-date=23 June 2022 |access-date=2022-06-23 |website=Elections in India }}</ref> In 2001, Sarma lost to [[Indian National Congress]] candidate Madan Kalita. <ref>{{cite news |last1=Karmakar |first1=Rahul |title=For better life, get numbers right |url=https://www.hindustantimes.com/india/for-better-life-get-numbers-right/story-yIxIamE1o4UxIwd4iLpx5N.html |access-date=10 June 2022 |work=Hindustan Times |publisher=[[Hindustan Times]] |date=8 March 2010 |language=en}}</ref> In 2006, Sarma won the Assam Legislative assembly election from the Nalbari constituency.<ref>{{cite journal |last1=Narzary |first1=B. |date=2006 |title=The North East Mirror |url=http://pibguwahati.nic.in/nemirror-may2006.pdf |journal=The North East Mirror |volume=VIII |issue=II |pages=25 |access-date=10 June 2022 |archive-date=20 January 2022 |archive-url=https://web.archive.org/web/20220120042926/http://pibguwahati.nic.in/nemirror-may2006.pdf |url-status=dead }}</ref><ref>{{cite web |title=Assam Assembly Election Results in 2006 |url=https://www.elections.in/assam/assembly-constituencies/2006-election-results.html |website=www.elections.in |access-date=10 June 2022}}</ref>

In 2019, Sarma was appointed Commissioner of 'Parents Responsibility and Norms for Accountability and Monitoring (PRANAM) Commission' by the [[Government of Assam|Assam government]].<ref>{{cite news |last1=Mazumdar |first1=Prasanta |title=Assam forms PRANAM panel to hear cases of neglect of parents by employees |url=https://www.newindianexpress.com/nation/2019/feb/26/assam-forms-pranam-panel-to-hear-cases-of-neglect-of-parents-by-employees-1944068.html |access-date=10 June 2022 |work=The New Indian Express |publisher=[[The New Indian Express]] |date=26 February 2019}}</ref>

Dr. Alaka Sarma was the wife of the former Assam PWD minister Nagen Sarma, who was assassinated by [[United Liberation Front of Asom|ULFA]] on 27 February 2000.<ref>{{cite news |last1=Kashyap |first1=Samudra Gupta |title=Mumbai-born Gujarati seeks re-election in ex-ULFA bastion - Indian Express |url=http://archive.indianexpress.com/news/mumbaiborn-gujarati-seeks-reelection-in-exulfa-bastion/774527/ |access-date=10 June 2022 |work=Indian Express |publisher=[[The Indian Express]] |date=11 April 2011}}</ref><ref>{{Cite journal |last=G. Ivashentsov |date=2020-06-30 |title=India's New Era |url=http://dx.doi.org/10.21557/iaf.60072922 |journal=International Affairs |volume=66 |issue=3 |pages=111–123 |doi=10.21557/iaf.60072922 |s2cid=225797031 |issn=0130-9641|url-access=subscription }}</ref><ref>{{cite news |last1=Hebbar |first1=Nistula |title=Sullen skies do not rain on Shah's parade |url=https://www.thehindu.com/elections/assam2016/sullen-skies-do-not-rain-on-shahs-parade/article8438267.ece |access-date=13 June 2022 |work=The Hindu |date=5 April 2016 |language=en-IN}}</ref>

== Footnotes ==
* [[Nalbari Assembly constituency|Assam Legislative Assembly election, 2006 : Nalbari]]

== References ==

{{reflist}}

{{DEFAULTSORT:Sarma, Alaka}}
[[Category:Asom Gana Parishad politicians]]
[[Category:People from Nalbari district]]
[[Category:Year of birth missing (living people)]]
[[Category:Living people]]
[[Category:Assam MLAs 1996–2001]]
[[Category:Assam MLAs 2006–2011]]
[[Category:Women members of the Assam Legislative Assembly]]
[[Category:21st-century Indian women politicians]]

{{Assam-politician-stub}}

Siddhartha Academy of Higher Education

2025-10-28T14:59:22Z

Lekhachitra963: stub...

{{Short description|Engineering college in Andhra Pradesh, India}}
{{More citations needed|date=March 2024}}
{{Use dmy dates|date=July 2018}}
{{Use Indian English|date=July 2018}}
{{Infobox university
| name = Siddhartha Academy of Higher Education
| image_name =
| former_name = Velagapudi Ramakrishna Siddhartha Engineering College (VRSEC)
| motto =
| principal = A V Ratna Prasad
| established = 1977
| founder = [[Velagapudi Ramakrishna]]
| type = [[Deemed to be University]]
| endowment =
| administrative_staff = 200+
| faculty = 350+
| president =
| students = 7000+
| postgrad =
| doctoral =
| city =
| location = [[Kanuru]], [[Vijayawada]], [[Andhra Pradesh]], [[India]]
| campus = Suburban
| free_label =
| free =
| colors =
| colours =
| mascot =
| nickname = SAHE
| affiliations =
| website = https://www.vrsiddhartha.ac.in/
}}

'''Siddhartha Academy of Higher Education''' (formerly known as '''Velagapudi Ramakrishna Siddhartha Engineering College''') is a [[Deemed to be University]] located in [[Vijayawada]], [[Andhra Pradesh]], [[India]]. It offers [[undergraduate education|Undergraduate Education]] (UG) in Engineering and [[postgraduate education|Postgraduate Education]] in Engineering, [[Business administration|Business Administration]], and Computer Applications. This institution is the first private institution to offer [[Engineering education|Engineering Education]] in the [[United Andhra Pradesh]]<ref>{{Cite news|last=Boda|first=Tharun|date=22 December 2017|title=A flyover right through college campus|work=[[The Hindu]]|url=https://www.thehindu.com/news/cities/Vijayawada/a-flyover-right-through-college-campus/article22216602.ece|url-status=live|access-date=11 January 2022|archive-url=https://web.archive.org/web/20201109040306/https://www.thehindu.com/news/cities/Vijayawada/a-flyover-right-through-college-campus/article22216602.ece|archive-date=9 November 2020|issn=0971-751X}}</ref> and was the first private institute to offer [[Postgraduate education|PG Programmes]] in [[Engineering education|Engineering]] in the year 1977. It was approved to be an [[Autonomy|Autonomous]] Institution by [[University Grants Commission (India)|University Grants Commission (UGC)]] in the year 1977 <ref name="About VRSEC">{{cite web|title=About VRSEC|url=http://www.vrsiddhartha.ac.in/index.php/about-vrsec|website=www.vrsiddhartha.ac.in|access-date=16 July 2016}}</ref> and it was approved to be a [[Deemed to be University]] by the [[University Grants Commission (India)|University Grants Commission (UGC)]] in the year 2024.<ref>{{Cite news |date=2024-03-14 |title=V.R. Siddhartha College of Engineering in Vijayawada gets Deemed to be University status |url=https://www.thehindu.com/news/national/andhra-pradesh/vr-siddhartha-college-of-engineering-gets-deemed-to-be-university-status/article67950014.ece |access-date=2024-03-15 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref><ref>{{Cite news |date=2024-03-15 |title=Deemed varsity status for VRSEC |url=https://timesofindia.indiatimes.com/city/vijayawada/vrsec-vijayawada-granted-deemed-university-status-ministry-of-education/articleshow/108506634.cms |access-date=2024-03-15 |work=The Times of India |issn=0971-8257}}</ref>

== Background ==
SAHE Deemed to be University is an educational institution run by Siddhartha Academy of General & Technical Education, better known as Siddhartha Academy.

SAHE is the first private institution in [[Andhra Pradesh]] that signed a [[Memorandum of understanding|MoU]] with [[National Forensic Sciences University]], [[Ahmedabad]]. It is offering programmes on [[Forensic science|Forensics Science]] from 2024.<ref name=":1">{{Cite web |last=Sundar |first=MV Syam |date=2023-09-26 |title=Vijayawada: VRSEC signs MoU with Forensic Sciences varsity |url=https://www.thehansindia.com/news/cities/vijayawada/vijayawada-vrsec-signs-mou-with-forensic-sciences-varsity-825429 |access-date=2024-03-12 |website=www.thehansindia.com |language=en}}</ref>

Siddhartha Academy of General & Technical Education came into being in the year 1975 with a Corpus Fund of Rs. 25 lakhs (Rs. 2.5 million). It was registered as a Society under the [[Societies Registration Act, 1860|Societies Registration Act]] in the same year. The Academy says that its main objective is "to establish and run educational institutions offering education at all levels in the fields of general, technical & professional education".<ref name=":0">{{Cite web |title=Siddhartha Academy |url=https://www.siddharthaacademy.ac.in/ |access-date=2024-03-12 |website=www.siddharthaacademy.ac.in}}</ref>

As of 2024, Siddhartha Academy is running three [[10+2|Intermediate (10+2)]] Colleges, three Degree Colleges (offering Non-Technology [[Undergraduate education|UG]] & [[Postgraduate education|PG]] courses), a [[Deemed university|Deemed to be University]], two [[Engineering education|Engineering Colleges]], a [[Medical college|Medical College]], a Dental College, a Pharmacy College, two Nursing Institutions, a [[Legal education|Law College]], a [[Bachelor of Education|College of Education]] (offering [[Bachelor of Education|B.Ed]] courses), a [[Hospitality management studies|Hotel Management College]], and two [[School]]s.<ref name=":0" />

== Location ==
The institution is located on {{convert|24.05|acre|m2}} of land in [[Kanur, Vijayawada|Kanuru]] on the outskirts of [[Vijayawada]] city, at a distance of about {{cvt|8|km}} from the city center, on the Vijayawada-Machilipatnam Highway ([[National Highway 65 (India)|NH 65]]).

== Campus ==
The college has about 7000+ students, 350+ faculty (150+ Faculty with Ph.D.s & 100+ Faculty pursuing Ph.D.s), and 200+ technical and supporting staff. Extracurricular opportunities include [[National Cadet Corps (India)|NCC]], [[National Service Scheme|NSS]], Students Chapters of [[Institute of Electrical and Electronics Engineers|IEEE]], Social Clubs, and Sports & Games.

==Academics==

The institute is a [[Deemed university|Deemed to be University]]. The institute offers various UG and PG academic programs leading to the award of degrees such as B.Tech, M.Tech, MCA, and MBA with English as the medium of instruction. The programs are conducted in the Semester System and each semester provides for a minimum of 90 instructional days. The regulations in respect of the academic program of study are prepared and approved by the Academic Council, the highest academic body in the institute. The curriculum for the program of study is prepared by the respective board of studies and approved by the Academic Council.

== Rankings ==
{{Infobox India university ranking|NIRF_E_2024=151-200|type=University}}The [[National Institutional Ranking Framework|National Institutional Ranking Framework (NIRF)]] ranked the college between 151-200 in the engineering rankings in 2024.<ref>{{Cite web |title=NIRF Ranking 2024 |url=https://www.nirfindia.org/nirfpdfcdn/2024/pdf/Report/IR2024_Report.pdf}}</ref>

== TIFAC-CORE ==
[[File:TIFAC CORE in Telematics.jpg|thumb|Research in Telematics, INDIA]]
TIFAC-CORE in [[Telematics]] is a collaborative effort of TIFAC (representing the government), SAHE, and private companies. The center was launched on 1 February 2009.

== Notable alumni ==
*[[Ram Gopal Varma]], Filmmaker
*[[Lagadapati Rajagopal]], Industrialist

== References ==
{{Reflist}}

== External links ==
{{Commons category}}
* {{Official website}}

{{Authority control}}

{{coord|16|29|07|N|80|41|34|E|type:edu_region:IN|display=title}}

[[Category:1977 establishments in Andhra Pradesh]]
[[Category:Educational institutions established in 1977]]
[[Category:Engineering colleges in Vijayawada]]
[[Category:Engineering colleges in Krishna district]]
[[Category:Engineering colleges in Andhra Pradesh]]
[[Category:Engineering universities and colleges in India]]
[[Category:Deemed universities in Andhra Pradesh]]

Subam Rabha

2025-10-24T21:49:34Z

Lekhachitra963: done...

{{Short description|Indian football coach}}
{{Use Indian English|date=September 2024}}
{{Use dmy dates|date=September 2024}}
{{Notability|Sports|date=May 2025}}
[[File:Subam Rabha.jpg|thumb|Subam Rabha]]

'''Subam Rabha''' is a [[association football|football]] [[coach (sport)|coach]] from [[Guwahati]], [[Assam]]. He is currently associated with ISL club [[Odisha FC]] as head of youth development and head of player recruitment. Prior to that Subam was coaching the reserve team of [[Sreenidi Deccan FC]]. He also worked as the head of their youth development programme.<ref>{{Cite web |last=Gani |first=Abdul |date=2024-09-02 |title=Subam Rabha joins Sreenidi Deccan as head of Youth Development |url=https://assamtribune.com/sports/subam-rabha-joins-sreenidi-deccan-as-head-of-youth-development-1550051 |access-date=2024-09-02 |website=assamtribune.com |language=en}}</ref><ref>{{Cite web |last=Gani |first=Abdul |date=2025-05-25 |title=Northeast football icons take coaching leap at Guwahati's Kahikuchi |url=https://assamtribune.com/sports/northeast-football-icons-take-coaching-leap-at-guwahatis-kahikuchi-1578673 |access-date=2025-06-24 |website=assamtribune.com |language=en}}</ref>

In 2020, Subam became the youngest football coach in Assam to get an [[Asian Football Confederation|AFC]] A license.<ref>{{Cite web |last=Gani |first=Abdul |date=2020-04-24 |title=26-year-old Subam becomes youngest AFC-A licensed coach in Assam |url=https://thenewsmill.com/2020/04/26-year-old-subam-becomes-youngest-afc-b-licensed-coach-in-assam/ |access-date=2024-09-02 |website=thenewsmill.com |language=en-US}}</ref> He also helped Assam reach the quarterfinals of [[Santosh Trophy]] in 2024 as the [[head coach]].<ref>{{Cite web |last=Gani |first=Abdul |date=2024-02-28 |title=Assam goes down to Services 0-2 in Santosh Trophy |url=https://assamtribune.com/sports/assam-goes-down-to-services-0-2-in-santosh-trophy-1522825 |access-date=2024-09-02 |website=assamtribune.com |language=en}}</ref><ref>{{Cite web |title=Santosh Trophy: Manipur drub Assam, seal semifinal spot |url=https://www.onmanorama.com/sports/football/2024/03/05/santosh-trophy-manipur-vs-assam-quarterfinal.html |access-date=2024-09-02 |website=Onmanorama}}</ref> Before joining Sreenidi Deccan, Subam was associated with [[NorthEast United FC]] as their reserve team coach. He was also associated with the grassroots development in [[Guwahati]] and the region.<ref>{{Cite web |last=Tribune |first=The Assam |date=2021-02-24 |title=Subam Rabha: Creating footballers single-handedly from nowhere |url=https://assamtribune.com/subam-rabha-creating-footballers-single-handedly-from-nowhere/ |access-date=2024-09-02 |website=assamtribune.com |language=en}}</ref> In October 2025, Subam was named as assistant coach of Indian Under-17 Asian Cup team.<ref>{{Cite web |title=Guwahati’s Subam Rabha Appointed India U-17 Assistant Coach for AFC Qualifiers |url=https://www.guwahatiplus.com/guwahati/guwahatis-subam-rabha-appointed-india-u-17-assistant-coach-for-afc-qualifiers |access-date=2025-10-24 |website=www.guwahatiplus.com |language=en}}</ref>

Before starting his coaching career, Subam used to play in junior level, but got injured while playing in a Pilik Choudhury inter-district tournament.<ref>{{Cite web |title=Former NothEast United reserve coach Subham Rabha set to lead Sreenidi Deccan reserve team |url=https://khelnow.com/football/indian-football-i-league-subham-rabha-sreenidi-deccan-202409 |access-date=2024-09-03 |website=Khel Now |language=en-us}}</ref>

== Coaches' instructor ==
Subam recently conducted AIFF D license course in Guwahati where several current ISL players like [[Vinit Rai]], [[Halicharan Narzary]], [[Bipin Singh Thounaojam|Bipin Singh]] and Sandeep Singh among others participated. Subam was the lead instructor in the course. <ref>{{Cite AV media |url=https://www.youtube.com/watch?v=6uiMRsTXeyw |title=ISL stars take coaching lessons in Guwahati during off-season |date=2025-05-25 |last=TheNewsMill |access-date=2025-06-24 |via=YouTube}}</ref><ref>{{Cite web |last=Gani |first=Abdul |date=2025-05-25 |title=Northeast football icons take coaching leap at Guwahati's Kahikuchi |url=https://assamtribune.com/sports/northeast-football-icons-take-coaching-leap-at-guwahatis-kahikuchi-1578673 |access-date=2025-06-24 |website=assamtribune.com |language=en}}</ref>

==References==
{{Reflist}}

{{DEFAULTSORT:Rabha, Subam}}
{{India-footy-bio-stub}}

[[Category:NorthEast United FC]]
[[Category:Sreenidi Deccan FC]]
[[Category:Footballers from Assam]]
[[Category:Indian men's footballers]]
[[Category:Indian football managers]]
[[Category:Year of birth missing (living people)]]
[[Category:Living people]]

Producers Guild Film Award for Best Music Director

2025-10-24T05:23:38Z

Lekhachitra963: brief cleaned up content as per guidelines also and corrected details

{{Short description|Annual Indian film award}}
{{more citations needed|date=December 2018}}
{{Use dmy dates|date=December 2018}}
{{Use Indian English|date=December 2018}}
{{Infobox award
| name = [[Producers Guild Film Awards|Producers Guild Film Award]] for Best Music Director
| awarded_for = Best Music Director of the Year
| presenter = Film & Television Producers Guild
| country = [[India]]
| year = 2004 (for films released around 2003)
| holder = ''[[Amaal Mallik]]'', ''[[Ankit Tiwari]]'', ''[[Meet Bros Anjjan]]'' (2016)
| website = [http://starguildawards.org/ Producers Guild Film Awards]
}}

The '''Producers Guild Film Awards for Best Music Director''' (previously known as the '''Apsara Award for Best Music Director''') is given by the producers of the film and television guild as part of its [[Producers Guild Film Awards|annual award ceremony]] to recognise the best [[Cinema of India|Indian]] film of the year. Following its inception in 2004, no one was awarded in 2005 and 2007.<ref>{{cite web | url=http://www.apsaraawards.org/3rd_apsara_awards_nominees.html | title=3rd Apsara Awards - Nominees }}</ref>

==Superlatives==
{| class="wikitable"
! style="width:300px;"|[[:wikt:Superlatives|Superlatives]]
!colspan="2" style="width:400px;"|Best Music Director
|- style="height:2.5em;"
| Most awards
| rowspan="2" | [[Pritam]]
| 4
|-style="height:2.5em;"
| Most nominations
| 14
|-style="height:2.5em;"
| rowspan="3" | Most nominations in a single year
| [[Pritam]] (2008, 2010, 2011, 2012, 2013)
| rowspan="3" | 2
|-
| [[A. R. Rahman]] (2009, 2010)
|-
| [[Shankar–Ehsaan–Loy]](2009)
|-style="height:2.5em;"
| Most consecutive awards
| [[Pritam]]
| (2013-2014)
|}

==Winner and nominees==

===2000s===
* '''2004 ''[[Shankar–Ehsaan–Loy]]'' - [[Kal Ho Naa Ho]]'''
** [[Rajesh Roshan]] - [[Koi... Mil Gaya]]
** [[Jatin–Lalit]] and [[Aadesh Shrivastava]] - [[Chalte Chalte (2003 film)|Chalte Chalte]]
** [[Uttam Singh]] - [[Pinjar (film)|Pinjar]]
** [[Himesh Reshammiya]] - [[Tere Naam]]
* '''2005''' - ''no award''
* '''2006 ''[[Shankar–Ehsaan–Loy]]'' - [[Bunty Aur Babli]]'''
**[[Shantanu Moitra]] - [[Parineeta (2005 film)|Parineeta]]
**[[Anu Malik]] - [[Murder (2004 film)|Murder]]
**[[Madan Mohan (music director)|Late Madan Mohan]] - [[Veer-Zaara]]
**[[Himesh Reshammiya]] - [[Aashiq Banaya Apne]]
* '''2007''' - ''no award''
* '''2008 ''[[Pritam]]'' - [[Jab We Met]]'''
**[[A.R. Rahman]] - [[Guru (2007 film)|guru]]
**[[Vishal–Shekhar]] - [[Om Shanti Om]]
**[[Pritam]] - [[Life in a ... Metro]]
**[[Monty Sharma]] - [[Saawariya]]
* '''2009 ''[[A.R. Rahman]]'' - [[Jodhaa Akbar]]'''
**[[Shankar–Ehsaan–Loy]] - [[Taare Zameen Par]]
**[[Shankar–Ehsaan–Loy]] [[Rock On!!]]
**[[A.R. Rahman]] [[Jaane Tu Ya Jaane Na]]
**[[Pritam]] - [[Singh Is Kinng]]

===2010s===
* '''2010 ''[[Pritam]]'' - [[Love Aaj Kal (2009 film)|Love Aaj Kal]]'''
** [[A. R. Rahman]] - [[Ghajini (2008 film)|Ghajini]]
**[[Salim–Sulaiman]] - [[Rab Ne Bana Di Jodi]]
**[[Pritam]] - [[Ajab Prem Ki Ghazab Kahani]]
**[[A.R. Rahman]] - [[Delhi-6]]
* '''2011 ''[[Sajid–Wajid]]'' - [[Dabangg]]'''
**[[Vishal–Shekhar]] - [[I Hate Luv Storys]]
**[[Pritam]] - [[Once Upon a Time in Mumbai]]
**[[Pritam]] - [[Crook (film)|Crook]]
**[[Vishal Bhardwaj]] - [[Ishqiya]]
**[[Shankar–Ehsaan–Loy]] - [[My Name Is Khan]]
* '''2012 ''[[A.R. Rehman]]'' - [[Rockstar (2011 film)|Rockstar]]'''
**[[Himesh Reshammiya]] & [[Pritam]] - [[Bodyguard (2011 Hindi film)|Bodyguard]]
**[[Pritam]] - [[Dum Maaro Dum (film)|Dum Maaro Dum]]
**Sachin-Jigar - [[F.A.L.T.U]]
**[[Sohail Sen]] - [[Mere Brother Ki Dulhan]]
**[[Pritam]] - [[Ready (2011 film)|Ready]]
* '''2013 ''[[Pritam]]'' - [[Cocktail (2012 film)|Cocktail]]'''
**[[A.R. Rahman]] - [[Jab Tak Hai Jaan]]
**[[Ajay–Atul]] - [[Agneepath (2012 film)|Agneepath]]
**[[Pritam]] - [[Barfi!]]
**[[Sneha Khanwalkar]] - [[Gangs of Wasseypur]]
* '''2014 ''[[Pritam]]'' - [[Yeh Jawaani Hai Deewani]]'''
**[[A.R. Rahman]] - [[Raanjhanaa]]
**[[Sanjay Leela Bhansali]] - [[Goliyon Ki Raasleela Ram-Leela]]
**[[Vishal–Shekhar]] - [[Chennai Express]]
**[[Shankar–Ehsaan–Loy]] - [[Bhaag Milkha Bhaag]]
**[[Mithoon]] - [[Tum Hi Ho]]
* '''2015 ''[[Ankit Tiwari]]'' - [[Galliyan]] - [[Ek Villain]]'''
**[[Amit Trivedi]] - London Thumakda - [[Queen (2014 film)|Queen]]
**[[Himesh Reshammiya]] - Jumme Ki Raat - [[Kick (2014 film)|Kick]]
**[[Yo Yo Honey Singh]] - Sunny Sunny - [[Yaariyan (2014 film)|Yaariyan]]
**[[Vishal Bhardwaj]] - Bismil - [[Haider (film)|Haider]]
**[[Meet Bros Anjjan]] - [[Baby Doll]] - [[Ragini MMS 2]]
**[[A.R Rahman]]- Patakha Guddi - [[Highway (2015 film)|Highway]]
* '''2016 ''[[Amaal Mallik]]'', ''[[Ankit Tiwari]]'', ''[[Meet Bros Anjjan]]'' - [[Roy (2015 film)|Roy]]'''
**[[Jeet Ganguly]] and [[Mithoon]] - [[Hamari Adhuri Kahani]]
**[[Anu Malik]] - [[Dum Laga Ke Haisha]]
**[[Pritam Chakraborty|Pritam]] - [[Bajrangi Bhaijaan]]
**[[A.R Rahman]] - [[Tamasha (2015 film)|Tamasha]]
**[[Krsna Solo]] - [[Tanu Weds Manu Returns]]

==References==
{{reflist}}

[[Category:Producers Guild Film Awards]]

Shahapur taluka

2025-10-01T23:29:17Z

Lekhachitra963: stub

{{Use dmy dates|date=July 2017}}

{{Use Indian English|date=July 2017}}

'''Shahapur taluka''' is a [[taluka]] in [[Thane district]] of Maharashtra in [[Konkan division]].<ref name="Prahar-20141127">{{cite news|url=http://prahaar.in/prahaarhelpline/269444|title=महाराष्ट्रातील सर्व तालुके - महाराष्ट्रातील सर्व जिल्ह्यांतील तालुके महसुली विभागांनिहाय जाणून घ्या.|date=2014-11-27|work=Prahar|accessdate=2015-08-15|url-status=dead|archiveurl=https://web.archive.org/web/20150722032645/http://prahaar.in/prahaarhelpline/269444|archivedate=22 July 2015|df=dmy-all}}</ref><ref name="ThaneDistrictCollectorate-20150816">{{cite web|url=http://www.thane.nic.in/htmldocs/saja_village.html|title=Circle Saja Revenue Village List - Tahsil Office|publisher=Thane District Collectorate|accessdate=16 August 2015|archive-date=4 March 2016|archive-url=https://web.archive.org/web/20160304092256/http://www.thane.nic.in/htmldocs/saja_village.html|url-status=dead}}</ref>

==Thane district==
Until 31 July 2014, Thane was the country's most populous district with a population of over 1.2 crore.<ref name="DNA-20140801">{{cite news|url=http://www.dnaindia.com/india/report-maharashtra-gets-its-36th-district-palghar-craved-out-of-india-s-most-populous-thane-district-2007051|title=Maharashtra gets its 36th district - Palghar; carved out of India's most populous Thane district|date=2014-08-01|work=Daily News and Analysis|accessdate=16 August 2015}}</ref> On 1 August 2014, the talukas of [[Mokhada taluka|Mokhada]], [[Jawahar taluka|Jawahar]], [[Talasari taluka|Talasari]], [[Vikramgadh taluka|Vikramgadh]], [[Wada taluka|Wada]], [[Dahanu taluka|Dahanu]], [[Palghar taluka|Palghar]] and [[Vasai taluka|Vasai]] were separated from the erstwhile Thane district to form a new district [[Palghar district|Palghar]]. The talukas [[Thane taluka|Thane]], [[Bhiwandi taluka|Bhiwandi]], [[Kalyan taluka|Kalyan]], [[Ulhasnagar taluka|Ulhasnagar]], [[Ambernath taluka|Ambernath]], [[Murbad taluka|Murbad]] and Shahapur were retained in Thane district.<ref name="DNA-20140801" /><ref name="TimesOfIndia-20140614">{{cite news|url=http://timesofindia.indiatimes.com/city/thane/Thane-district-will-finally-be-split-into-2-parts-from-August-15/articleshow/36516533.cms|title=Thane district will finally be split into 2 parts from August 15|last=Tembhekar|first=Chittaranjan |author2=Sanjeev Shivadekar |date=2014-06-14|work=Times of India|accessdate=16 August 2015}}</ref>

== Demographics ==
{{bar box
|title=Religions in Shahapur taluk (2011)<ref name="Religion">{{Cite web|date=2011|title=Table C-01 Population by Religion: Maharashtra |url=https://censusindia.gov.in/nada/index.php/catalog/11382/download/14495/DDW27C-01%20MDDS.XLS |website=censusindia.gov.in|publisher=[[Registrar General and Census Commissioner of India]]}}</ref>
|titlebar=#FCD116
|left1=Religion
|right1=Percent
|float=left
|bars=
{{bar percent|[[Hinduism in Maharashtra|Hinduism]]|darkorange|92.80}}
{{bar percent|[[Marathi Buddhists|Buddhism]]|mediumblue|3.94}}
{{bar percent|[[Islam in Maharashtra|Islam]]|green|2.64}}
{{bar percent|Other or not stated|black|0.62}}
}}

Shahapur taluka has a population of 314,103 according to the 2011 census. Shahapur had a literacy rate of 75.93% and a sex ratio of 957 females per 1000 males. 41,172 (13.11%) are under 7 years of age. 70,710 (22.51%) lived in urban areas. Scheduled Castes and Scheduled Tribes make up 5.74% and 35.72% of the population respectively.<ref name="census2011">{{cite web |title=District Census Hand Book – Thane |url=https://censusindia.gov.in/nada/index.php/catalog/834/download/36204/DH_2011_2721_PART_A_DCHB_THANE.pdf |website=[[Census of India]] |publisher=[[Registrar General and Census Commissioner of India]]}}</ref>

{{Pie chart
|thumb = right
|caption = Languages of Shahapur taluk (2011)<ref name="langs" />
|label1 = [[Marathi language|Marathi]] |value1 = 93.91 |color1 = red
|label2 = [[Hindi]] |value2 = 3.64 |color2 = orange
|label3 = Others |value3 = 2.45 |color3 = grey
}}

At the time of the [[2011 Census of India]], 93.91% of the population in the district spoke [[Marathi language|Marathi]] and 3.64% [[Hindi]] as their first language.<ref name="langs">{{cite web |title=Table C-16 Population by Mother Tongue: Maharashtra |url=https://censusindia.gov.in/nada/index.php/catalog/10212/download/13324/DDW-C16-STMT-MDDS-2700.XLSX |website=censusindia.gov.in|publisher=[[Registrar General and Census Commissioner of India]]}}</ref>

==References==
{{reflist}}

{{Thane district topics}}

{{coord missing|Maharashtra}}

[[Category:Talukas in Thane district]]
[[Category:Talukas in Maharashtra]]

{{Thane-geo-stub}}

Vatalia Prajapati

2025-09-12T16:04:45Z

Lekhachitra963: done

{{Short description|Hindu caste found only in Gujarat}}
{{Orphan|date=January 2022}}

{{Use dmy dates|date=January 2018}}
{{Use Indian English|date=January 2018}}
'''Vatalia''' or '''Vataliya Prajapati''' are an [[endogamy|endogamous]]<ref name="Kumar2004"/> [[Hindu]] group and a sub-caste of [[Kumhar|Prajapati]] found only in the Indian state of [[Gujarat]].<ref>[http://sje.gujarat.gov.in/ddcw/showpage.aspx?contentid=1736&lang=english List of Socially and Educationally Backward Classes declared by Gujarat State]</ref>

Vatalia are said to be off-springs of a [[Brahmin]] father by a [[Kumbhar]] wife and as such are polluted Brahmins In the eighth century AD,<ref>{{Cite web |title=Surnames {{!}} વાટલિયા પ્રજાપતિ |url=https://vataliyaprajapati.com/surnames |website=vataliyaprajapati.com}}</ref> who are now considered a part of Prajapati community, as they do business.<ref name="General1966">{{cite book|author=India. Office of the Registrar General|title=Census of India, 1961: Gujarat|url=https://books.google.com/books?id=TQAdAQAAMAAJ|access-date=22 February 2015|year=1966|publisher=Manager of Publications|page=10}}</ref> Their [[kuladevata]] are said to be Lord [[Hanuman]].<ref name=pg>{{cite book|title=Bulletin of the Deccan College Post-Graduate & Research Institute|url=https://books.google.com/books?id=nnlDAAAAYAAJ|access-date=22 February 2015|year=1995|publisher=Dr. A. M. Ghatage, director, Deccan College Postgraduate and Research Institute|pages=145, 167}}</ref>

Vatalia along with other Prajapati sub-divisions like Sorathia, Gujjar, Parjiya are included in [[SEBC]] communities of Gujarat.<ref name="Bose1980">{{cite book|author=Pradip Kumar Bose|title=Traditional craft in a changing society: potters and their craft in Gujarat|url=https://books.google.com/books?id=XzBYAAAAMAAJ|access-date=22 February 2015|year=1980|publisher=Centre for Social Studies|pages=23, 116}}</ref>

Among their associations with other Kumbhar castes - they eat together with Gujjar and Koria Kumbhars but do not inter-marry.<ref name="Saraswati1978">{{cite book|author=Baidyanath Saraswati|title=Pottery-making Cultures and Indian Civilization|url=https://books.google.com/books?id=aqrB_Nzr5QcC&pg=PA69|access-date=5 March 2015|year=1978|publisher=Abhinav Publications|isbn=978-81-7017-091-4|pages=69–}}</ref> However, they would neither eat nor intermarry with [[Maru (surname)|Maru]] and Khambhati Kumbhars of [[Saurashtra (region)|Saurashtra]].<ref name="Saraswati1978"/>

Their population is mostly found in [[Saurashtra (region)|Saurashtra]] in cities of [[Ahmedabad]], [[Surat]], [[Bhavnagar]], [[Vadodara]] and [[Amroli]], [[Savarkundla]], [[Rajula]], [[Talaja, Bhavnagar|Talaja]], [[Khambha]], [[Surat|Katargam]] regions.<ref name="Kumar2004"/><ref name=mj/> Outside Gujarat, there is notable population of community in [[Mumbai]].

In Talaja, they are known as ''Tarahariya'' after the [[Tarahara, Gujarat|Tarahara]] village founded by Vatalia community, where the community members from other area still comes to pay homage to their Kulladevata temple of Hanuman.<ref name=pg/>

The community was subject of medical study with respect to [[G6PD deficiency]] and medical research in 2005, which concluded that Vataliya Prajapatis have high incidence of G6PD deficiency without severe chronic [[hemolytic anemia]]<ref name=mj>{{cite journal| pmid=15738610 | volume=59 | title=G6PD deficiency in Vataliya Prajapati community settled in Surat | year=2005 | journal=Indian J Med Sci | pages=51–6 | author=Gupte SC, Patel PU, Ranat JM | issue=2 | doi=10.4103/0019-5359.13903 | doi-access=free }}</ref><ref name="Kumar2004">{{cite book|author=Dhavendra Kumar|title=Genetic Disorders of the Indian Subcontinent|url=https://books.google.com/books?id=bpl0LXKj13QC&pg=PA607|access-date=4 March 2015|date=20 October 2004|publisher=Springer Science & Business Media|isbn=978-1-4020-1215-0|pages=491, 496, 607}}</ref>

The community publishes their own community periodical since 1958, which is circulated amongst the All India Vataliya Prjapati Community Association.<ref>{{cite book|title=Press in India|url=https://books.google.com/books?id=dtAfAQAAIAAJ|access-date=4 March 2015|year=1958|publisher=Office of the Registrar of Newspapers.|page=171}}</ref>{{Qn|date=June 2015}}

==References==
{{Reflist}}

[[Category:Social groups of Gujarat]]
[[Category:Indian castes]]
[[Category:Kumhar clans]]
[[Category:Hindu communities]]

Gopireddy Srinivasa Reddy

2025-08-24T01:40:58Z

Lekhachitra963: done - done

{{Short description|Indian politician}}
{{Use dmy dates|date=July 2024}}
{{Use Indian English|date=July 2024}}
{{Infobox officeholder
| office = [[Member of Legislative Assembly (India)| Member]] of [[Andhra Pradesh Legislative Assembly| Legislative Assembly Andhra Pradesh]]
| term_start = 2014
| term_end = 2024
| predecessor = [[Kasu Venkata Krishna Reddy]]
| successor = [[Chadalavada Aravinda Babu]]
| constituency = [[Narasaraopet Assembly constituency| Narasaraopet]]
}}
'''Gopireddy Srinivasa Reddy''' (born 12 August 1969) is an Indian politician from [[Andhra Pradesh]]. He is a [[Member of the Legislative Assembly]] representing [[YSR Congress Party]] from [[Narasaraopet Assembly constituency|Narasaraopet Assembly Constituency]] in the erstwhile [[Guntur district]] which is presently in [[Palnadu district]]. He is a two time MLA from Narasaraopet winning the 2014 and [[2019 Andhra Pradesh Legislative Assembly election|2019 Andhra Pradesh Legislative Assembly elections]].<ref>{{Cite web |title=Narasaraopet Election 2024: Get Latest News Updates of the Narasaraopet Constituency Seat in Andhra Pradesh Assembly Election 2024. |url=https://indianexpress.com/elections/andhra-pradesh-assembly-election/narasaraopet-constituency/ |access-date=2024-05-17 |website=The Indian Express |language=en}}</ref> He lost the [[2024 Andhra Pradesh Legislative Assembly election]].<ref name=":0">{{Cite web |last=Annam |first=Bandhavi |date=2024-03-22 |title=Andhra Pradesh LS polls: YSRC eyeing a hat-trick, dissidence 'brewing' in Narasaraopet TDP |url=https://www.newindianexpress.com/states/andhra-pradesh/2024/Mar/22/andhra-pradesh-ls-polls-ysrc-eyeing-a-hat-trick-dissidence-brewing-in-narasaraopet-tdp |access-date=2024-05-17 |website=The New Indian Express |language=en}}</ref><ref name=":1">{{Cite web |title=Narasaraopet Assembly Election Results 2024: Narasaraopet Election Candidates List, Election Date, Vote Share - IndiaToday |url=https://www.indiatoday.in/elections/assembly/andhra-pradesh/narasaraopet-constituency-result-1097 |access-date=2024-06-19 |website=India Today |language=en}}</ref>

== Early life and education ==
Reddy was born to Gopireddy Venkateswara Reddy and Subbayamma in Buchipapanapalem village of [[Guntur district]], Andhra Pradesh. He did his schooling in Korukonda [[Sainik Schools|Sainik School]], [[Vizianagaram district|Vizianagaram]]. He is a medical doctor and completed his MBBS from [[Andhra Medical College]], Visakhapatnam and did his post graduation in Orthopaedics in 1999 from Mahe University, Manipal, Karnataka. His wife is a physiotherapist.<ref>{{Cite web |date=2020-03-21 |title=Gopireddy Srinivasa Reddy {{!}} MLA {{!}} Rompicherla {{!}} Narasaraopet {{!}} YSRCP |url=https://theleaderspage.com/gopireddy-srinivasa-reddy/ |access-date=2024-05-17 |language=en-US}}</ref><ref>{{Cite web |title=Srinivasa Reddy Gopireddy(YSRCP):Constituency- NARASARAOPET(GUNTUR) - Affidavit Information of Candidate |url=https://www.myneta.info/andhrapradesh2019/candidate.php?candidate_id=4873 |access-date=2024-05-17 |website=www.myneta.info}}</ref>

== Career ==
Reddy joined YSR Congress Party in 2011<ref>{{Cite web |last=Annam |first=Bandhavi |date=2024-04-17 |title=Andhra Pradesh assembly constituencies - Know your candidates |url=https://www.newindianexpress.com/states/andhra-pradesh/2024/Apr/17/andhra-pradesh-assembly-constituencies-know-your-candidates |access-date=2024-05-17 |website=The New Indian Express |language=en}}</ref> and contested from [[Narasaraopet Assembly constituency|Narasaraopet Constituency]] in the 2014 Andhra Pradesh Legislative Assembly election.<ref>{{Cite web |date=2019-05-23 |title=Narasaraopet Election Results 2019 Live Updates |url=https://www.news18.com/news/politics/narasaraopet-election-results-2019-live-updates-winner-loser-leading-trailing-2153023.html |access-date=2024-05-17 |website=News18 |language=en}}</ref> He polled 87,761 votes and defeated Nalabothu Venkata Rao of Bharatiya Janata Party by a margin of 15,766 votes. He was reelected in the [[2019 Andhra Pradesh Legislative Assembly election|2019 Andhra Pradesh Legislative Assembly Election]] representing [[YSR Congress Party]]. He defeated Chadalavada Aravinda Babu of [[Telugu Desam Party|TDP]] by a margin of 32,277 votes.<ref>{{Cite web |title=Narasaraopet Constituency Election Results 2019: Narasaraopet Assembly Seat Details, MLA Candidates & Winner |url=https://timesofindia.indiatimes.com/elections/assembly-elections/andhra-pradesh/constituency-show/narasaraopet |access-date=2024-05-17 |website=The Times of India |language=en}}</ref><ref>{{Cite web |date=2019-05-24 |title=Andhra Pradesh Assembly election result: Full list of winners |url=https://www.financialexpress.com/elections/andhra-pradesh-assembly-election-result-full-list-of-winners-mla-1585284/ |access-date=2024-05-17 |website=Financialexpress |language=en}}</ref> However, he lost the [[2024 Andhra Pradesh Legislative Assembly election]]<ref name=":0" /> from Narasaraopet constituency by a margin of 19,705 votes to Chadalavada Aravind Babu of Telugu Desam Party, this time around.<ref name=":1" /><ref>{{Cite web |title=Gopireddy Srinivasa Reddy, YSRCP Candidate from Narasaraopet Assembly Election 2024 Seat: Electoral History & Political Journey, Winning or Losing - News18 Assembly Election 2024 Result News |url=https://www.news18.com/elections/andhra-pradesh/gopireddy-srinivasa-reddy-assembly-candidate-s01aed2008a097e2024c002/ |access-date=2024-06-19 |website=www.news18.com |language=en}}</ref>

== References ==
{{reflist}}

{{DEFAULTSORT:Srinivasa Reddy, Gopireddy}}
[[Category:living people]]
[[Category:Telugu politicians]]
[[Category:1969 births]]
[[Category:YSR Congress Party politicians]]
[[Category:Andhra Pradesh MLAs 2014–2019]]
[[Category:Andhra Pradesh MLAs 2019–2024]]

Ravulapalem mandal

2025-08-11T05:48:34Z

Lekhachitra963: adding pg - done

{{Use dmy dates|date=June 2018}}
{{Use Indian English|date=June 2018}}
{{Infobox settlement
| name = Ravulapalem mandal
| settlement_type = [[Mandal]]
| subdivision_type = Country
| subdivision_name = [[India]]
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Andhra Pradesh]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Konaseema district|Dr. B.R. Ambedkar Konaseema]]
| subdivision_type3 = Population according to 2011 Census
| subdivision_name3 = 83,360
| subdivision_type4 = Number of Villages
| subdivision_name4 = 11
| subdivision_type5 = Area in Sq Km
| subdivision_name5 = 72.54
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| coordinates = {{Coord|16.761|81.844|display=title}}
| pushpin_map = India Andhra Pradesh#India
| image_map = {{maplink|frame=yes|frame-width=250|frame-height=180|frame-align=center|type=shape|id=|stroke-colour=#C60C30|stroke-width=2|text=Interactive Map Outlining mandal}}
}}

'''Ravulapalem mandal''' is one of the 22 mandals in [[Dr. B.R. Ambedkar Konaseema district]] of [[Andhra Pradesh]]. As per census 2011, there are 11 villages in this mandal.<ref>{{cite web|url=https://www.ap.gov.in/?page_id=212/Konaseema/|title=List of Mandals of Dr.B.R Ambedkar Konaseema District, by Government of Andhra Pradesh|access-date=11 May 2022|archive-date=1 October 2020|archive-url=https://web.archive.org/web/20201001085155/https://www.ap.gov.in/?page_id=212%2Feast-godavari%2F|url-status=dead}}</ref>

== Demographics ==
Ravulapalem Mandal has total population of 83,360 as per the Census 2011 out of which 41,862 are males while 41,498 are females. The average Sex Ratio of Ravulapalem Mandal is 991. The total literacy rate of Ravulapalem Mandal is 77%.<ref>{{cite web|url=https://eastgodavari.ap.gov.in/census/|title= According to the 2011 Census the population of Mandals Of East Godavari District, by Government of Andhra Pradesh}}</ref>

== Towns and villages ==

Nearest city is Rajahmahendravaram
Nearest town is Mandapeta,kothapeta
=== Villages ===
# [[Devarapalle, Ravulapalem Mandal|Devarapalle]]
# [[Gopalapuram, Ravulapalem Mandal|Gopalapuram]]
# [[Ithakota]]
# [[Juthigapadu]]
# [[Komaraju Lanka]]
# [[Lakshmipolavaram]]
# [[Mummidivarappadu]]
# [[Podagatlapalle]]
# [[Ravulapalem]]
# [[Ubalanka]]
# [[Vedireswaram]]
<ref>{{cite web|url=http://apland.ap.nic.in/cclaweb/Districts_Alphabetical/EastGodavari.pdf|title= Villages in Mandals of East Godvari district|archive-url= https://web.archive.org/web/20150121141044/http://apland.ap.nic.in/cclaweb/Districts_Alphabetical/EastGodavari.pdf|archive-date= 21 January 2015}}</ref>

== See also ==
*[[List of mandals in Andhra Pradesh]]

== References ==
{{Reflist}}

{{Konaseema district}}

[[Category:Mandals in Konaseema district]]
[[Category:Mandals in Andhra Pradesh]]

{{Konaseema-geo-stub}}

Suburban Reading Club

2025-07-14T10:11:09Z

Lekhachitra963: stub...

{{Short description|Library in Kolkata, India}}
{{Multiple issues|
{{More citations needed|date=March 2024}}
{{Orphan|date=March 2024}}
}}
{{Use dmy dates|date=June 2025}}
{{Use Indian English|date=June 2025}}
[[File:Suburban Reading Club.jpg|thumb]]

'''Suburban Reading Club''' is one of the oldest libraries in [[Kolkata|Kolkata, West Bengal, India]]. In the year 1888,<ref>{{Cite journal |last=Das |first=Anup Kumar |date=December 2015 |title=Legacy of the Bengal Renaissance in public library development in India |url=https://www.researchgate.net/profile/Nguyen_Trung_Hiep3/post/Does_anyone_could_suggest_me_recents_works_about_Bengal_Renaissance_from_an_historical_and_or_anthropological_perspective/attachment/59d6310079197b807798ecae/AS%3A363806564864009%401463749652945/download/Legacy+of+the+Bengal+Renaissance+in+public+library+development+in+India.pdf |journal=IFLA Journal |volume=41 |issue=4 |pages=378 |doi=10.1177/0340035215603992}}</ref> The Suburban Reading Club was founded in a small room of the [[Narkeldanga High School|Narkaldanga High School]] in Beliaghata Narkeldanga Area. The legendary personalities of this area [[Gooroodas Banerjee|Sir Gurudas Banerjee]], [[Rajendralal Mitra|Raja Rajendralal Mitra]], Rakhal Chandra Ghosh and Harish Chandra Chakraborty, a dedicated teacher of the School decided to open a library for this eastern part of the then suburban Calcutta.<ref>{{Cite web |last=Mitra |first=Dipawali |date=26 Nov 2023 |title=Gandhi Bhawan, Greek cemetery: Peek into Beliaghata, Phoolbagan history |url=https://timesofindia.indiatimes.com/city/kolkata/gandhi-bhawan-exploring-beliaghata-phoolbagan-rich-history/articleshow/105506010.cms |website=Times of India |place=Kolkata}}</ref>

== History ==
In 1862, the establishment of the "Narikeldanga High School" took place in the Narkeldanga region. One of the main proponents behind the school's inception was Sir Gurudas Bandyopadhyay. Following this, in 1888, a proposal for a library was put forth during a meeting held at the school, which eventually led to the formation of the "Suburban Reading Club." Initially, the library was managed by the teacher Harishchandra Chakraborty, who later relocated it to his own residence due to space constraints within the school. Subsequently, in 1900, he purchased land to construct a dedicated building for the library.

Unfortunately, in 1908, due to a lack of proper maintenance, the library had to be temporarily closed. However, in 1917, with the support of local youths, the library found a new home at Nalinikanta Basu's residence on 53 Talpukur Road. During this period, there was no standalone building designated for the library. Eventually, through contributions from various individuals and organizations, including the East Suburban Municipality and Shaw Wallace Company, the library was relocated to its own premises on 33 Talpukur Road from its initial location on 53 Talpukur Road. Presently, the library boasts 550 members and a collection of approximately 35,000 books.

In 1924, construction began on a two-story building for the library. Interestingly, at that time, there were no educational institutions specifically catering to girls in the area. It wasn't until 1925 that the members of the "Suburban Reading Club" came together to establish the "Surahkanya Vidyalay" for the education of local girls. In instances where the student population increased, the library would be expanded to three floors to accommodate the additional students.

The inaugural year of the school saw thirty students, including the notable presence of Renu, daughter of Brajendranath Basu. Renu would later gain recognition as [[Pravrajika Mokshaprana]] Mataji, assuming the role of the second president of the Dakshineswar Sri Sarada Math and Mission. After three years since its inception, the school welcomed Asha as a student. Asha, later known as Muktiprana Mataji, served as the first regular editor of the Sri Sarada Math. As student enrollment continued to rise, the adjacent property at 27 Hare Mohan Ghosh Lane was acquired, leading to the relocation of the "Surukanya Bidyalay" to this new site.<ref>{{Cite book |last=Saha |first=Moumita |title=ইস্ট সুবার্বন ও সল্টলেক |date=27 November 2023 |publisher=Deshkal |isbn=978-81-965572-0-1 |pages=199 |language=Bengali |trans-title=East Suburban and Saltlake}}</ref><ref>{{Cite web |title=Suburban Reading Club official website |url=http://www.suburbanreadingclub.wordpress.com/about-us |website=Suburban Reading Club}}</ref>

== References ==
{{Reflist}}

{{coord|22.57111|88.38513|format=dms|type:landmark_region:IN|display=title}}

[[Category:Libraries in Kolkata]]
[[Category:1888 establishments in India]]
[[Category:Women's education in India]]

Renukamma Murgod

2025-06-13T20:43:21Z

Lekhachitra963: improve citations further and updated info

{{short description|Indian Kannada theatre and film actress (1932-2008)}}
{{Use dmy dates|date=January 2022}}
{{Infobox person
| name = Renukamma Murgod
| image = Renukamma Murgod.jpeg
| alias = Renukaajji
| birth_name = Renukamma Murugodu
| birth_date = {{birth date text|1932}}
| birth_place = [[Murgod]], [[Savadatti]], [[Belagavi, Karnataka]], India
| death_date = {{death date|2008|6|25|df=y}} (aged 76)
| death_place = [[Murgod]]
| occupation = Actress
| known_for = Theatre, Soap and Film acting
}}

'''Renukamma Murugodu''' was an Indian actress who worked in [[Kannada]] film industry. She began acting at 13 and performed in many dramas, soaps and films including [[Kraurya]], [[Nammura Mandara Hoove]] and [[Shabdavedhi]].<ref name="daijiworld">{{cite web |url=http://www.daijiworld.com/news/news_disp.asp?n_id=48108 |title=Belgaum Septuagenarian Kannada Actress Renukamma Murgod No More |publisher=daijiworld.com |accessdate=12 July 2016}}</ref>

Renukamma was a winner of the Gubbi Veeranna Award. She died at 76.<ref name="thehindu">{{cite web |url=http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/renuka-murgod-passes-away/article1284720.ece |title=Renuka Murgod passes away - KARNATAKA - The Hindu |work=The Hindu |date=25 June 2008 |publisher=thehindu.com |accessdate=12 July 2016}}</ref>

==Filmography==

Some of Renukamma's movies are listed here:
{{colbegin}}
* 1996-''[[Nammoora Mandara Hoove]]''
* 1996-''Kraurya''
* 1997-''Prema Raga Hadu Gelati''
* 1998-''[[Hoomale]]''
* 1999-''Veerappa Nayka''
* 1999-''[[Chandramukhi Pranasakhi]]''
* 2000-''[[Shabdavedhi]]''
* 2001-''[[Mussanje]]''
* 2002-''[[Parva (film)|Parva]]''
* 2002-''Joot''
* 2003-''Artha''
* 2003-''[[Chandra Chakori]]''
* 2003-''[[Kushalave Kshemave]]''
* 2004-''Pravaha''
* 2004-''[[Ranga SSLC]]''
* 2004-''[[Darshan (2004 film)|Darshan]]''
* 2007-''[[Ninade Nenapu]]''
* 2007-''[[Arasu (2007 film)|Arasu]]''
{{Colend}}

==References==
{{Reflist}}

{{Authority control}}

{{DEFAULTSORT:Murgod, Renukamma}}
[[Category:1932 births]]
[[Category:2008 deaths]]
[[Category:Child actresses in Kannada cinema]]
[[Category:Actresses from Karnataka]]
[[Category:20th-century Indian actresses]]
[[Category:Indian film actresses]]

{{India-screen-actor-stub}}

Randha

2025-01-06T13:33:18Z

Lekhachitra963:

{{Orphan|date=February 2024}}

{{Use dmy dates|date=July 2018}}
{{Use Indian English|date=July 2018}}
{{Infobox settlement
| name = Randha
| native_name =
| native_name_lang =
| other_name =
| settlement_type = Village
| image_skyline = A sight of the canal bay.jpg
| coordinates = {{coord|20|05|N|81|32|E|region:IN|display=inline,title}}
| subdivision_type = Country
| subdivision_name = {{flag|India}}
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Odisha]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Ganjam District|Ganjam]]
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| postal_code_type = [[Postal Index Number|PIN]]
| postal_code = 761008
| area_code_type = Telephone code
| area_code = 0680
}}

'''Randha''' is one of the significant village in the Kanisi Tehsil of [[Ganjam]]<ref name="Tripathi1972">{{cite book|author=B. Tripathi|title=District Census Handbook : Series 16 : Orissa: Ganjam (3 v.)|url=https://books.google.com/books?id=6PYXAAAAMAAJ|year=1972|publisher=Orissa Government Press}}</ref> district in the Indian State of [[Odisha]]. The Pincode of Randha is 761008. The village is 31.2 km from its district main sub-division [[Chhatrapur|Chatrapur]] and 180 km from the state capital [[Bhubaneswar]] . Randha is a suburb of [[Berhampur]], which is 6 km away.

==Geography==
Some of the villages close to Randha are Chikarada (3.2 km away), Panchama (2 km), Kanisi (2 km), Golanthara(2.2 km), and Jugudi (5.2 km).

== Occupations ==
Many residents commute to nearby Berhampur for work.<ref>[http://www.thehindu.com/todays-paper/tp-national/tp-otherstates/women-compelled-to-take-dangerous-journeys/article1266037.ece "Women compelled to take dangerous journeys"].</ref> There are many businessman and farmers in Randha. Agriculture is the mainstay of the economy in the village. Randha is a market hub for nearby villages, especially for fresh vegetables and grosory.

== Temples & Festivals ==
Most people in the village are Hindus. Randha is a hub of temples. A number of temples are established in the village out of which Mukteswar Temple is very prominent. The brightening of those temples often occurs in the festivals like Maha Shivratri, [[Diwali]] and the decorated stalls during [[Vijayadashami|Dushera]]. [[Ganesh Chaturthi|Ganesh Puja]] is celebrated. Regional festivals are Jhami yatra, Makar Sankranti, Danda Yatra & meru, Rath yatra (Sri Jagannath Yatra).

=== Thakurani Yatra ===
Maa budhi Thakurani, popularly known as 'Thakurani Yatra' is an annual festival in the village. Maa budhi Thakurani goddess is brought in the form of flower to a temporarily constructed temple. The flower comes automatically from the head of maa budhi thakurani, and to observe this event people gather at the temple.

During the Yatra, many theatre acts, musical melodies are organised in Randha, and family gatherings are common. On the last day of Yatra, Maa budhi Thakurani is again sent back to a permanent temple which is located in village itself. According to old beliefs the flower again travels back to the temple, and to avoid being cursed the villagers should not see this. Randha yatra committee decides the date of the yatra.

== Visiting places ==

Some places to visit near the village are:
*[[Gopalpur-on-Sea|Gopalpur-on-sea]]
*[[Berhampur|Silk city Berhampur]]
*[[Taratarini Temple|Tara Tarini temple]]
*Siddha_Vairabi_Temple
* Ishaneswar temple
*Panchama Ganesh temple
*IRE Port
*Sonapur beach
* Ghatakeswar temple

== Education ==
In Randha are a number of colleges, sanklp daybording school, kit coaching centres and other educational institutions, including the Primary high school (Randha) and Saraswati sisu vidya mandir. Nearby are Kanisi high school and Takshila.

Near Randha the Indian institute of science education and research (IISER Berhampur), National institute of science & Technology (NIST), Khallikote University, Gandhi Institute of Industrial Technology,<ref>[http://www.thehindu.com/todays-paper/tp-national/tp-otherstates/tense-situation-prevails-in-randha/article3411071.ece "Tense situation prevails in Randha"]. ''The Hindu''.</ref> and the Roland Institute of Technology are there.

== Banks ==
The state bank of india, uco bank, bank of india(RGB) is in konisi
.<ref>[http://www.thehindu.com/todays-paper/tp-national/tp-otherstates/rushikulya-gramya-bank-to-expand-base/article749463.ece "Rushikulya Gramya Bank to expand base"]. ''The Hindu''.</ref>

== References ==

{{reflist}}

[[Category:Villages in Ganjam district]]

Virupakshiswarar Temple, Mylapore

2024-11-12T16:46:47Z

Lekhachitra963: started

{{Short description|Hindu temple in Chennai, India}}
{{Use dmy dates|date=February 2023}}
{{Use Indian English|date=February 2023}}
{{Infobox temple
| name = Virupakshiswarar Temple, Mylapore
| image = Mylaporevirupacheesvarartemple.jpg|
| alt =
| caption =
| map_type =
| map_caption =
| coordinates = {{coord|13.03874|80.27412|format=dms|type:landmark_region:IN|display=inline,title}}
| country = [[India]]
| state = [[Tamil Nadu]]
| district = [[Chennai]]
| location = [[Mylapore]] in [[Chennai]]
| elevation_m =
| deity = Lord [[Shiva]]
| architecture =
| creator =
| website =
}}

'''Virupakshiswarar Temple''' is a [[Hindu temple]] located in [[Mylapore]] in [[Chennai]], [[India]]. It is dedicated to [[Shiva]].

==Sapta Sthana Shiva temples==
This temple is one of the Sapta Sthana Shiva temples in Mylapore area (one of the seven sacred Shiva temples in Mylapore).<ref name="vikatakavi">[https://vikatakavi.in/magazines/156/5242/%E0%AE%AA%E0%AF%86%E0%AE%B0%E0%AF%81%E0%AE%AE%E0%AF%88%E0%AE%AE%E0%AE%BF%E0%AE%95%E0%AF%8D%E0%AE%95-%E0%AE%AE%E0%AE%AF%E0%AE%BF%E0%AE%B2%E0%AE%BE%E0%AE%AA%E0%AF%8D%E0%AE%AA%E0%AF%82%E0%AE%B0%E0%AE%BF%E0%AE%B2%E0%AF%8D-%E0%AE%9A%E0%AE%AA%E0%AF%8D%E0%AE%A4-%E0%AE%9A%E0%AE%BF%E0%AE%B5%E0%AE%B8%E0%AF%8D%E0%AE%A4%E0%AE%B2%E0%AE%99%E0%AF%8D%E0%AE%95%E0%AE%B3%E0%AF%8D-%E0%AE%86%E0%AE%B0%E0%AF%82%E0%AE%B0%E0%AF%8D-%E0%AE%9A%E0%AF%81%E0%AE%A8%E0%AF%8D%E0%AE%A4%E0%AE%B0%E0%AE%9A%E0%AF%87%E0%AE%95%E0%AE%B0%E0%AF%8D.php ஆரூர்.சுந்தரசேகர், பெருமைமிக்க மயிலாப்பூரில் சப்த சிவஸ்தலங்கள்!! விகடகவி, 16 மே 2020]</ref> They are:

# [[Karaneeswarar Temple, Mylapore|Karaneeswarar Temple]]
# [[Tirttapaleeswarar Temple, Triplicane|Tirttapaleeswarar Temple]]
# [[Velleeswarar Temple]]
# Virupakshiswarar Temple
# [[Valeeswarar Temple, Mylapore|Valeeswarar Temple]]
# [[Malleeswarar Temple, Mylapore|Malleeswarar Temple]]
# [[Kapaleeshwarar Temple]]

In addition to these "Sapta Sthana Shiva sthalas", the [[Ekambareshwarar–Valluvar temple]] in the neighbourhood is traditionally considered the indispensable eighth.<ref name="Vikatan2019">{{cite web
| url = https://www.vikatan.com/spiritual/temples/mylapore-thiruvalluvar-temple-spot-visit
| title = மயிலாப்பூர் திருவள்ளுவர் கோயிலில் என்ன நடக்கிறது? - ஸ்பாட் விசிட் #Video
| last = Muthukumaran
| first = M.
| date = 6 November 2019
| website = Vikatan.com
| publisher = Vikatan
| access-date = 10 January 2023
| quote = }}</ref>

==Presiding deity==
The presiding deity is known as Virupakshiswarar. The goddess is known as Visalakshi.<ref name="vikatakavi"/> While [[Sundarar]] was worshipping the deity, as per his wish, the Lord blessed him with his [[Tandava]] of [[Nataraja]].<ref>[https://www.dinamani.com/religion/religion-news/2019/mar/02/%E0%AE%A8%E0%AE%B5%E0%AE%95%E0%AF%8D%E0%AE%95%E0%AE%BF%E0%AE%B0%E0%AE%95-%E0%AE%A4%E0%AF%8B%E0%AE%B7%E0%AE%AE%E0%AF%8D-%E0%AE%92%E0%AE%B0%E0%AF%87-%E0%AE%A8%E0%AE%BE%E0%AE%B3%E0%AE%BF%E0%AE%B2%E0%AF%8D-%E0%AE%A8%E0%AF%80%E0%AE%99%E0%AF%8D%E0%AE%95%E0%AE%A9%E0%AF%81%E0%AE%AE%E0%AE%BE-%E0%AE%AE%E0%AE%AF%E0%AE%BF%E0%AE%B2%E0%AE%BE%E0%AE%AA%E0%AF%8D%E0%AE%AA%E0%AF%82%E0%AE%B0%E0%AF%81%E0%AE%95%E0%AF%8D%E0%AE%95%E0%AF%81-%E0%AE%B5%E0%AE%BE%E0%AE%99%E0%AF%8D%E0%AE%95-3106139.html அஸ்ட்ரோ சுந்தரராஜன், நவக்கிரக தோஷம் ஒரே நாளில் நீங்கணுமா? மயிலாப்பூருக்கு வாங்க!, தினமணி, 2 மார்ச் 2019]</ref>

==Opening time==
The temple located near Karaneeswarar Temple in Mylapore. It is opened for worship from 6.30 a.m. to 12.00 a.m and 4.30 p.m. to 8.00 p.m.<ref name="vikatakavi"/>

==See also==
{{Portal|India|Hinduism}}
* [[Religion in Chennai]]
* [[Heritage structures in Chennai]]

== References ==
{{Reflist}}

== External links==
* [https://temple.dinamalar.com/New.php?id=32 Dinamalar Temples, தினமலர் கோயில்கள்]

{{Chennai Topics}}
{{Places of worship in Chennai}}

[[Category:Hindu temples in Chennai]]
[[Category:Shiva temples in Tamil Nadu]]
[[Category:Shiva temples in Chennai district]]

Kundika Upanishad

2024-11-07T12:31:56Z

Lekhachitra963: adjust information based on references

{{italic title}}{{Short description|Minor Upanishad of Hinduism}}
{{Infobox Upanishad
| image = Vishwaksenacharya.jpg
| caption = A renouncer or sanyasi at a young age
| Devanagari = कुण्डिका
| meaning =
| composition_date =
| Veda = [[Sama Veda]]
| verses = One chapter with 34 verses
| philosophy = [[Vedanta]]
}}
The '''''Kundika Upanishad''''' ({{langx|sa| कुण्डिका उपनिषत्}}, [[IAST]]: Kuṇḍikā Upaniṣad), also known as '''''Kundikopanishad''''', is an ancient text and a minor [[Upanishad]] of [[Hinduism]]. It is one of the 19 [[Sannyasa]] Upanishads,{{Sfn|Knapp|2005|p=17}} and is one of the 16 Upanishads attached to the [[Sama Veda]].{{Sfn|Prasoon|2008|p=84}}{{Sfn|Olivelle|1992|pp=x–xi}}

The text is titled Kundika in surviving Telugu language versions, and notably large parts of it are identical to the ''Laghu-Sannyasa Upanishad'' versions found in some parts of India.

The ''Kundika'' and ''Laghu-Sannyasa Upanishad''s discuss when and how someone may renounce, and the answers it gives are different from those found in other Upanishads such as the ''[[Jabala Upanishad]]''.{{Sfn|Olivelle|1993|pp=117–119}} The text dedicates most of its verses to the lifestyle of the renouncer, and its broad theme centers around renunciation or spiritual enlightenment.{{Sfn|Dalal|2010|p=429}} The text mentions ancient cultural and religious Hindu traditions.{{Sfn|Nair|2008|p=Chapter 5}}<ref>June McDaniel (2009), Religious Experience in Hindu Tradition, Religion Compass, Volume 3, Issue 1, pages 99–115</ref> It describes renunciation as a stage of life where a man lives like a monk yogi, sleeps on sand and near temples, remain calm and kind no matter what others do to him, while pondering on [[Vedanta]] and meditating on [[Brahman]] through [[Om]].{{Sfn|Nair|2008|p=Chapter 5}} A renouncer, states the ''Kundika Upanishad'', should seek to realize the identity of his soul with the universal soul.{{Sfn|Nair|2008|p=Chapter 5}}{{Sfn|Olivelle|1992|pp=127–128}}

==Etymology==
Kundika means "water holder"{{Sfn|Ananth|1999|p=182}} or "student's water-pot."<ref>{{Cite web|url=http://spokensanskrit.de/index.php?tinput=kuNDikA&script=&direction=SE&link=yes| title=kuNDikA| access-date=8 January 2016|publisher=Spokensanskrit}}</ref>

==Dating and versions==
The text is titled Kundika in surviving Telugu language versions, and notably large parts of it are identical to the ''Laghu-Sannyasa Upanishad'' versions found in some parts of India.{{Sfn|Olivelle|1992|pp=120–128}}{{Sfn|Deussen|Bedekar|Palsule|1997|p=733 with footnote}} The oldest layer of the text was composed before 3rd century CE, likely in the final centuries of the 1st-millennium BCE.{{Sfn|Sprockhoff|1991}}{{Sfn|Olivelle|1992|pp=5, 8–9}}

Text was likely added to it over a long period of time, and numerous recensions were created.{{Sfn|Olivelle|1992|pp=5, 8–9}} The ''Kundika Upanishad'' survives in very damaged and corrupted versions,{{Sfn|Deussen|Bedekar|Palsule|1997|pp=733–739}} in Telugu and Sanskrit languages, a few with the title ''Laghu-Sannyasa Upanishad''.{{Sfn|Sprockhoff|1991}}{{Sfn|Olivelle|1992|pp=5, 8–9}}

The Upanishad, in one version, has 34 verses in a single chapter.<ref name=Ramanathan/> In other versions, the text has 28 verses,{{Sfn|Hattangadi|2000}} or 5 to 6 chapters with no verse numbers.{{Sfn|Olivelle|1992|pp=122–128}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=733–739}} The text is a mix of prose and metered poetry.

In the Telugu [[anthology]] of 108 Upanishads of the [[Muktika]] canon, narrated by [[Rama]] to [[Hanuman]], the ''Kundika Upanishad'' is listed at number 75.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=556–57}}

==Contents==
{{Quote box
|quote ='''The [[Sannyasa|Sannyasi]]'''
<poem>
I am pure consciousness, the witness of all!
I am free from the thought of "I" and "mine"!
I have no lord!

All are myself, and I am all!
I am unique, and I transcend all!
I am my own eternal bliss,
pure undivided consciousness!
</poem>
|source = —''Kundika Upanishad, Chapter 6'' {{Sfn|Olivelle|1992|p=128}}<ref name=peterheehs86>Peter Heehs (2002), Indian Religions: A Historical Reader of Spiritual Expression and Experience, New York University Press, {{ISBN|978-0814736500}}, pages 86–87</ref>
|width = 28%
| bgcolor=#FFE0BB
|align = right
}}

The Kundika and Laghu-Sannyasa Upanishads discuss when and how someone may renounce, and the answers it gives are different from those found in other Upanishads such as the [[Jabala Upanishad]].{{Sfn|Olivelle|1993|pp=117–119}} The text dedicates most of its verses to the lifestyle of the renouncer, and its broad theme centers around renunciation or spiritual enlightenment.{{Sfn|Dalal|2010|p=429}} The text is notable for implying an ancient cultural tradition, that a man should go visit sacred places in his retirement, and take his wife with him.{{Sfn|Nair|2008|p=Chapter 5}} After the travels, he should proceed to renunciation where he lives like a monk yogi, sleeps on sand and near temples, remain calm and kind no matter what others do to him while pondering on [[Vedanta]] and meditating on [[Brahman]] through [[Om]].{{Sfn|Nair|2008|p=Chapter 5}} He should seek to realize the identity of his soul with the universal soul.{{Sfn|Nair|2008|p=Chapter 5}}

A few manuscript versions of the Upanishad start and end with general invocations, such as of the [[Shanti Mantra|śānti mantra]].{{refn|group=note|For example, an ''āpyāyantu'', {{Sfn|Parmeshwaranand|2000|p=405}} which is an [[ode]] to [[Brahman]] after its revelation and realization through the study of the Upanishads. Ramanathan translates it as Om! Let my limbs and speech, Prana, eyes, ears, vitality; And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me!<ref name=Ramanathan>{{Cite web |last= Ramanathan |first= A. A. |url= http://www.celextel.org/upanishads/sama_veda/kundika.html |title= ''Kundika Upanishad'' |year= 1978 |access-date= 9 January 2016 |publisher= The Theosophical Publishing House, Chennai |archive-date= 27 September 2012 |archive-url= https://web.archive.org/web/20120927020153/http://www.celextel.org/upanishads/sama_veda/kundika.html |url-status= dead }}</ref>}}{{refn|group=note|The Ramanathan translation of Kundika and other Samnyasa Upanishads has been reviewed and called "extremely poor and inaccurate" by scholars; see, for example, Olivelle.{{Sfn|Olivelle|1992|p=7}}}}

In the first two verses, the Upanishad deals with the Brahmacharya stage, when as a student well-versed in Upanishads, a person graduates to the Grihashthashrama stage of a householder by marrying a suitable girl with the consent of his guru. In the next verses 3 to 6 the Upanishad gives justification for a person to lead the forest dweller or Vanaprastha stage of life. In the remaining 28 verses, starting with discarding the life of forest dweller, the sanyasa stage of life with details on how to renounce and attain self-realization are explained.<ref name=Ramanathan/>{{Sfn|Nair|2008|p=215}}

===When can one renounce?===
The ''Kundika Upanishad'' begins with a preface and notable definition. The first two verses mention a student, who used to take delight in Vedic studies with his [[Guru]] (teacher) but becomes tired of student life, leaves with his teacher's permission.{{Sfn|Olivelle|1992|p=122 with footnote 13}}{{Sfn|Deussen|Bedekar|Palsule|1997|p=735}} The Upanishad defines this ex-student an ''Ashramin'', a definition that is different than the typically understood meaning for ''Ashramin'' as someone living in an Ashrama (monastic order).{{Sfn|Olivelle|1992|p=122 with footnote 13}}

This ex-student, states the text, then marries a woman of equal birth, he deposits the fire, performs a Brahma-sacrifice for a day and night. Both Deussen and Olivelle consider this verse as obscure insertion and possibly corrupted, because neither does it fit with style nor does it follow the ''[[Sandhi]]'' rules of Sanskrit.{{Sfn|Olivelle|1992|p=123 with footnote 14}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=733, 735 with footnotes}}

That ''Ashramin'', continues the text, reaches an age when he should retire from leading the household. He should divide his estate among his sons, spend some time in the forest along with his wife.{{Sfn|Deussen|Bedekar|Palsule|1997|p=735}} After this comes renunciation. According to Olivelle, these verses suggest the position recommended by Kundika is that the [[Ashrama (stage)|four life stages]] are to be sequential, with renunciation being the last stage.{{Sfn|Olivelle|1992|p=123 with footnote 15}} This position is different than the freedom suggested to anyone in any stage of life, that is recommended in [[Jabala Upanishad]].{{Sfn|Olivelle|1993|pp=117–119}}

The retired, states the text, becomes a hermit and departs from his former routine. He begins wandering in sacred regions, taking his wife with him.{{Sfn|Nair|2008|p=Chapter 5}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=735–736}}

===The dress and hygiene on the day of initiation===
On the day of initiation, states ''Kundika Upanishad'', after he renounces the fire, he should silently recite the thirty four verses of Atharvaveda section 11.8.{{Sfn|Olivelle|1992|p=124 with footnotes}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=736–737}}

The renouncer from that day stops shaving the armpits and the pubic hair.{{Sfn|Olivelle|1992|p=124 with footnotes}} He has his face and head shaved, and wears ochre-colored clothing.{{Sfn|Olivelle|1992|p=124 with footnotes}}

He then leaves.{{Sfn|Olivelle|1992|p=124 with footnotes}}

He wanders about homeless.{{Sfn|Hattangadi|2000|p=verse ॥ ९॥}} He begs and eats what he receives.{{Sfn|Olivelle|1992|pp=124–125 with footnotes}} He carries a water strainer. He strains the water before he drinks, in order to save the lives of little creatures that live in water, states the Upanishad.{{Sfn|Hattangadi|2000|p=verse ॥ ९॥}}{{Sfn|Olivelle|1992|pp=124–125 with footnotes}}

===Renouncer's lifestyle===
The third chapter of Upanishad describes the belongings of the renouncer, as follows:{{Sfn|Olivelle|1992|pp=125 with footnotes}}

{{Quote|
A pot, a drinking cup, a sling, a tripod, a pair of shoes, a patched garment against the cold, a loincloth, a water strainer, a bathing cloth, and an outer garment: an ascetic should avoid anything else other than these.
|''Kundika Upanishad'', Chapter 3|Translated by Patrick Olivelle{{Sfn|Olivelle|1992|pp=125 with footnotes}}}}

The renouncer's lifestyle is of a wanderer. He begs with a split dry [[gourd]].{{Sfn|Olivelle|1992|pp=125 with footnotes}} He sleeps in a temple, or on the sandy banks of a river.{{Sfn|Deussen|Bedekar|Palsule|1997|p=737}} He bathes and cleanses himself. He does not rejoice when others praise him.{{Sfn|Olivelle|1992|pp=125 with footnotes}} He does not curse when others abuse him.{{Sfn|Hattangadi|2000|p=verses १२ and १३}}{{Sfn|Olivelle|1992|pp=125 with footnotes}} This way of life marks his inner victory over his senses, in his journey of renunciation.{{Sfn|Hattangadi|2000|p=verses १२ and १३}}{{Sfn|Olivelle|1992|pp=125 with footnotes}}

There is, states Deussen, likely corruption of the text with "tripod walking stick" wording requirements because it does not follow the precise meter the rest of the poetic verse does and it is not consistent across manuscript editions.{{Sfn|Deussen|Bedekar|Palsule|1997|p=737 with footnotes}}

===Meditation and yoga for the renouncer===
[[File:An Indian monk sadhu sannyasi.jpg|thumb|A sannyasi]]
The ''Kundika Upanishad'' asserts in chapter 4, that the [[Yoga]] (union) of knowledge occurs in mind, in the mind is perceived space, from space comes wind, from wind comes light, from the light rain the waters, from waters originated the earth, from earth came plants and food, from food is created semen, and from semen originates man.{{Sfn|Olivelle|1992|pp=125–126}} The one who studies, meditates and understands the origins and causes, realizes the [[Brahman]], that which is ageless, immortal, imperishable, indestructible constant.{{Sfn|Deussen|Bedekar|Palsule|1997|p=738}}{{Sfn|Olivelle|1992|p=126}}{{Sfn|Hattangadi|2000|p=verse १४}}

In chapter 5, the text recommends yoga and breathing exercises for the renouncer, however states Deussen, the verses of this chapter appear altogether corrupted and damaged.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=738 with footnote 1}}

The ''Laghu-Samnyasa Upanishad'' ends here, while the ''Kundika Upanishad'' continues with one additional chapter.{{Sfn|Olivelle|1992|p=127}}

===The state of liberated renouncer===
The last chapter of the text is structured entirely as a poem.{{Sfn|Olivelle|1992|pp=127–128}}{{Sfn|Hattangadi|2000|pp=verses १६ – २८}} This poem has been influential, fragments of it are referenced and appear in [[Advaita Vedanta]] texts such as in verses 495–529 of ''Vivekachudamani'' attributed to [[Adi Shankara]].{{Sfn|Olivelle|1992|p=127 with footnote 35}} The poem describes the state of the liberated renouncer, and its author embeds double meanings mapping and resonating with external and internal realities, the physical and psychological states of man.{{Sfn|Hattangadi|2000|pp=verses १६ – २८}}{{Sfn|Olivelle|1992|p=127 with footnote 35}}

The renouncer has realized that his inner state is an ocean of total bliss, but one punctuated by waves that rise and fall because of winds of [[Maya (illusion)|Maya]] (changing reality, illusion).{{Sfn|Hattangadi|2000|pp=verses १६ – २८}}{{Sfn|Olivelle|1992|pp=127–128}} He feels that his soul is not limited by his body, just like the sky is not limited by a cloud.{{Sfn|Olivelle|1992|pp=127–128}} He is like a sky, far beyond the reach of time. He is the sun beyond the light, he is the sea without the shore, he is the hill that never changes, he is the [[Purusha]], he is the [[Narayana]], he is the Lord, he is one with them all.{{Sfn|Olivelle|1992|pp=127–128}} He is pure consciousness, he is the witness of all, he is free from selfishness or the thought of mine, he has no lord.{{Sfn|Olivelle|1992|pp=127–128}}

This liberated wise sage, states the Upanishad, feels "all are myself, and I am all", he sees himself alone everywhere, he is blissful, he feels his uniqueness yet transcendence, he does what he wants to do, ever delighting in himself.{{Sfn|Hattangadi|2000|pp=verses १६ – २८}}{{Sfn|Olivelle|1992|pp=127–128}}

==''Laghu-Sannyasa'' and ''Kundika Upanishads'' overlap==
The ''Laghu-Sannyasa Upanishad'' attaches an additional chapter before the ''Kundika Upanishad'', and it does not include the last entirely poetic Kundika chapter.{{Sfn|Olivelle|1992|pp=120–128}} ''Laghu-'' means small, and this prefix differentiates it from the main ''Brihat-Sannyasa'' Upanishad (''Brihat-'' means "great, big").{{Sfn|Deussen|Bedekar|Palsule|1997|pp=733–739}}{{Sfn|Olivelle|1992|pp=241–256}}

The first extra chapter attached in the Laghu-Sannyasa text is ritual-focused in contrast to the rest. Its opening sentence, states [[Patrick Olivelle]], does not explicitly state that it is meant for a [[Brahmin]] but the style makes it clear that the ritual specified is addressed to a Brahmin on a dying bed, but who has recovered his health.{{Sfn|Olivelle|1992|p=120 with footnote 2}} The verses in this extra chapter ask this person, if he resolves to renounce, to first declare his intention to renounce to his friends and family,{{refn|group=note|Formal ''Samkalpa'', or prior declaration of intent about major life decisions and major life rituals, before loved ones, is a Vedic tradition; see Olivelle{{Sfn|Olivelle|1992|p=121 with footnote 6}}}} offer oblations to his ancestors, libation on the morning after new moon, then recite hymns from the [[Vedas]], such as verses from section 4.1.1 of Atharvaveda:{{Sfn|Olivelle|1992|pp=121–122}}

{{Quote|
<poem>
Rising victorious above heaven and earth, all yonder worlds;
may Brahman, creator of all, kindly grant everyone prosperity.
In the east at first Brahman was born; Vena revealed him from the radiant summit;
Disclosed his forms, the deepest, the most exalted, womb of the existent and the non-existent.
</poem>
|Chapter 1 of Laghu-Samnyasa Upanishad (missing from ''Kundika Upanishad)''|{{Sfn|Olivelle|1992|p=121}}}}

Thereafter, the Laghu-Sannyasa text continues to the opening lines of the ''Kundika Upanishad''.{{Sfn|Olivelle|1992|p=122}}

==See also==
*''[[Aruneya Upanishad]]''
*''[[Jabala Upanishad]]''
*''[[Paramahamsa Upanishad]]''

==Notes==
{{Reflist|group=note}}

==References==
{{Reflist|30em}}

===Bibliography===
*{{cite book|last= Ananth |first=Sashikala |title=The Penguin Guide to Vaastu: The Classical Indian Science of Architecture and Design|url=https://books.google.com/books?id=zprGgrE662QC&pg=PA182|year=1999|publisher=Penguin Books India|isbn=978-0-14-027863-7}}
*{{cite book|last=Dalal|first=Roshen |title=Hinduism: An Alphabetical Guide|url=https://books.google.com/books?id=DH0vmD8ghdMC&pg=PA429|year=2010|publisher=Penguin Books India|isbn=978-0-14-341421-6}}
*{{cite book|last1= Deussen |first1=Paul |last2= Bedekar|first2=V.M. |last3= Palsule |first3=G.B. |title=Sixty Upanishads of the Veda|url=https://books.google.com/books?id=XYepeIGUY0gC&pg=PA757|date=1 January 1997|publisher=Motilal Banarsidass|isbn=978-81-208-1467-7}}
*{{Cite web|url=http://sanskritdocuments.org/doc_upanishhat/kundika.pdf |title= कुण्डिकोपनिषत् (Kundika Upanishad)|access-date=8 January 2016| language = sa|last= Hattangadi| first= Sunder| year= 2000 }}
* {{Citation |last=Knapp |first=Stephen |year=2005 |title=The Heart of Hinduism: The Eastern Path to Freedom, Empowerment and Illumination |publisher=iUniverse |isbn=978-0-595-35075-9}}
*{{cite book|last= Nair |first=Shantha N. |title=Echoes of Ancient Indian Wisdom|url=https://books.google.com/books?id=OzFvE0IR7rkC&pg=PT215|year=2008|publisher=Pustak Mahal|isbn=978-81-223-1020-7}}
*{{cite book|first=Patrick| last=Olivelle|year=1992|title= The Samnyasa Upanisads|publisher= Oxford University Press|isbn= 978-0195070453}}
*{{cite book|first=Patrick| last=Olivelle|year=1993|title= The Asrama System|publisher= Oxford University Press|isbn= 978-0195083279}}
*{{cite book|last= Parmeshwaranand |first=Swami |title=Encyclopaedic Dictionary of Upanisads|url=https://books.google.com/books?id=-7PpmaKjLvUC|date=1 January 2000|publisher=Sarup & Sons|isbn=978-81-7625-148-8}}
*{{cite book|last= Prasoon |first=Prof.S.K. |title=Indian Scriptures|url=https://books.google.com/books?id=PvmAwVXPKbQC&pg=PT84|date=1 January 2008|publisher=Pustak Mahal|isbn=978-81-223-1007-8}}
*{{cite journal|first=Joachim Friedrich|last=Sprockhoff |year=1991| title=Laghu-Samnyasa-Upanisad und Kundika-Upanisad: Versuch einer deutschen Ubersetzung|journal=Asiatische Studien|volume= 45|pages=107–131| language=de}}
{{Hindudharma}}
{{Mukhya Upanishads}}

[[Category:Upanishads]]

Dihing river

2023-11-08T17:43:15Z

Lekhachitra963: Created redirect page

#REDIRECT [[Dihing River]] {{R from other capitalisation}}

Kolluru

2023-10-28T21:06:27Z

Lekhachitra963: created redirect page

#REDIRECT [[Kollur]]

Lauki, Ambegaon

2023-10-02T02:27:34Z

Lekhachitra963:

{{short description|Village in Maharashtra}}
{{Use Indian English|date=January 2023}}
{{Use dmy dates|date=June 2023}}
{{Infobox settlement
| name =Lauki
| native_name =
| native_name_lang =
| settlement_type = Village
| pushpin_map = India Maharashtra#India
| pushpin_map_caption =
| coordinates = {{coord|19|03|36|N|73|59|02|E|type:city_region:IN|display=inline,title}}
| subdivision_type = Country
| subdivision_name = {{flag|India}}
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Maharashtra, India|Maharashtra]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Pune district|Pune]]
| subdivision_type3 = [[Tehsil]]
| subdivision_name3 = [[Ambegaon taluka|Ambegaon]]
| unit_pref = Metric


| elevation_m =
| population_as_of = 2011
| population_footnotes =
| population_total = 924
| population_density_km2 = auto
| population_note =
| population_demonym =
| demographics_type1 = Languages
| demographics1_title1 = Official
| demographics1_info1 = [[Marathi language|Marathi]]
| demographics1_title2 = Other spoken
| demographics1_info2 = [[Hindi language|Hindi]]
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| postal_code_type =
| postal_code =
| area_code_type = [[Telephone code]]
| area_code = 02114
| registration_plate =[[List of RTO districts in India#MH.E2.80.94Maharashtra|MH]]-14
| iso_code = [[ISO 3166-2:IN|IN-MH]]
| blank1_name_sec2 =
| blank1_info_sec2 =
| governing_body = [[Gram panchayat]]
| government_type = [[Panchayati raj (India)]]
| website = {{URL|pune.nic.in}}
| footnotes =
}}
'''Lauki''' is a village in [[Ambegaon taluka]] of [[Pune]] [[List of districts of India|District]] in the state of [[Maharashtra]], [[India]].The village is [[Administration (government)|administrated]] by a [[Sarpanch]] who is an [[elected representative]] of village as per [[constitution of India]] and [[Panchayati raj (India)]].<ref>{{cite web | url=https://www.censusindia.gov.in/2011census/dchb/DCHB_Village_Release_2700.xlsx | title=DCHB villages in Maharashtra | publisher=censusindia.gov.in | accessdate=6 August 2019}}</ref> According to the 2011 census, the village has a population of 924 people.<ref>{{cite web | url=https://censusindia.gov.in/pca/SearchDetails.aspx?Id=626265|title=Village population as of 2011|work=Office of the Registrar General & Census Commissioner, India}}</ref>

==References==
{{Reflist}}

==External links==
* [https://www.mapsofindia.com/villages/maharashtra/pune/ Villages in pune maharashtra]

{{Talukas in Pune district}}

[[Category:Villages in Pune district]]

{{Pune-geo-stub}}

Indian radio regulatory service

2013-09-17T11:16:14Z

Lekhachitra963: New article

#REDIRECT [[Indian Radio Regulatory Service]]