Crown of the Eastern Hills: The Glorious Legacy of the Manikya Dynasty of Tripura

 Nestled in the lush hills and riverine plains of Northeast India, Tripura’s history shines brightest under the illustrious Manikya dynasty, whose rulers transformed a small tribal chiefdom into a formidable kingdom that flourished for nearly six centuries. From the valor of their conquests to their cultural patronage and administrative foresight, the Manikyas stand as a symbol of the enduring strength and sophistication of the Northeast.

Origins and Rise of the Manikyas

The story of the Manikya dynasty begins in the late 13th century, when a tribal chief earned the honorific “Manikya,” marking the dawn of a royal lineage unlike any in India. By the 15th century, under Maha Manikya and later Ratna Manikya, Tripura evolved from a hill polity into a structured kingdom. Their successors expanded the domain across the Garo Hills, the Sylhet plains, and deep into Bengal’s delta, forging alliances and commanding tributes that integrated both hill and plain economies.

Expansion and the Age of Power

It was under Dhanya Manikya (r. 1490–1515) that Tripura entered its golden age. His reign saw territorial expansion into eastern Bengal—embracing today’s Comilla, Noakhali, and Chittagong—and the construction of the famed Tripura Sundari Temple at Udaipur, a jewel of Shakta devotion. The dynasty reached even greater heights during Vijaya Manikya II (r. 1532–1563), a warrior-king whose campaigns humbled Bengal’s sultanates and challenged early Mughal ambitions. His reign turned Tripura into one of the most powerful eastern kingdoms of its time, uniting military prowess with visionary governance through canals, settlements, and roads that knitted together his multiethnic dominion.

Adapting Through Empires

Through successive centuries, the Manikyas proved masters of adaptation. Facing the might of the Mughal Empire, they maintained autonomy via diplomatic balance—paying tribute when necessary while retaining control over their hill heartlands. During the British era, rulers like Bir Chandra Manikya (1862–1896) and Radha Kishore Manikya (1896–1909) steered Tripura into modernity. They introduced administrative departments, codified laws, built roads, and instituted the first municipal body in Agartala. Their insightful governance blended traditional authority with modern statecraft—an achievement rare among princely states of the time.

Culture, Art, and Architecture: A Royal Synthesis

If their battles forged their fame, it was their cultural vision that immortalized them. The Manikya kings were grand patrons of art, literature, and architecture, fostering a synthesis of tribal and Hindu styles. Temple spires, palace domes, and graceful courtyards—such as the spectacular Ujjayanta Palace— testify to a refined aesthetic sensibility that combined indigenous genius with pan-Indian influences. From the vibrant Tripura Sundari Temple dedicated to Goddess Kali to the later Agartala Palace’s pre-colonial engineering marvels, their monuments continue to awe historians and engineers alike.

Late Manikya rulers nurtured a cultural renaissance where Kokborok and Bengali literature flourished side by side. Painting, theatre, and education thrived under Birendra Kishore and Bir Bikram Kishore Manikya, the latter being a visionary who laid the groundwork for Tripura’s smooth transition into independent India in 1949.

The Enduring Legacy

The Rajmala, Tripura’s royal chronicle, immortalizes the lineage of over 180 Manikya rulers who steered the realm through six centuries of shifting empires. Their governance combined martial valor, administrative intelligence, and a profound sense of cultural stewardship. Even under British influence, Tripura remained politically distinct—a testament to their diplomatic acumen and statecraft.

Today, the legacy of the Manikya dynasty forms the proud backbone of Tripura’s identity. Their palaces still gleam, their temples still draw pilgrims, and their legacy resonates in the state’s composite culture, where hills meet plains, and history merges with harmony. For the people of Northeast India, the Manikya dynasty embodies not only a royal past but also a living reminder of how leadership, vision, and adaptability can shape destiny for centuries.

Glorious past of North east India which is little known : Kangleipak Eternal: The Glorious Legacy of the Meitei Kingdom of Manipur

 Nestled in the emerald embrace of the eastern Himalayas, Kangleipak—known today as Manipur—flourished as one of India’s oldest, most resilient kingdoms. The Meitei Kingdom, with its capital at Imphal’s sacred Kangla Fort, bridged South and Southeast Asia through almost two millennia of continuous statecraft, artistry, and innovation. From the codification of one of Asia’s earliest constitutions to the dance and devotion that now define Manipuri culture, this small mountain valley built a civilization that blended intellect, spirituality, and engineering brilliance like few others in Indian history.

The Dawn of a Valley Civilization

The Meitei chronicle begins with Nongda Lairen Pakhangba, traditionally dated to 33 CE, who unified fragmented valley clans into the Ningthouja dynasty. His reign marks the first known consolidation of power in what would become the beating heart of Manipur. Over the centuries, successive rulers transformed the valley’s marshes into terraced rice fields, harnessing seasonal waters through canals and embankments. This mastery of hydrology and land management sustained the population and fostered an economy rooted in agriculture, craftwork, and trade.

By the 11th century, under the visionary King Loiyumba (1074–1122 CE), the kingdom achieved an extraordinary milestone in governance. His Loiyumba Silyel (or Shinyen) — a written administrative code — distributed hereditary occupations, prescribed ritual duties, and fixed legal obligations by family lineage. This document, revered as one of the oldest surviving constitutions in South and Southeast Asia, laid down the principles of occupational sovereignty, economic regulation, and ethical kingship — a feat unparalleled in its age.

Innovation, Industry, and Martial Prowess

The Meitei economy became a marvel of specialized craftsmanship and regulated production. Weavers produced silk and cotton textiles of rare finesse; blacksmiths forged weapons and tools; and potters mastered the art of glazed ceramics long before the technique spread widely in the region. Under King Khagemba (1597–1652 CE), the introduction of bell-metal coinage and expansion of trade with Cachar, Tripura, and Burma transformed Manipur into a commercial hub along the Indo-Burmese corridor.

Even more striking was the kingdom’s early adoption of gunpowder and rocketry (Meikappi), learned through interactions with Chinese and Shan traders. These technologies strengthened a highly mobile army adept in mountain warfare. Light cavalry, bamboo bridges, and rapid riverine transport allowed the Meiteis to conduct deep incursions into Upper Burma and defend their valley with resilience unmatched in the region.

From Sacred Kingship to Cultural Renaissance

Manipur’s political evolution was intertwined with a vibrant spiritual transformation. Indigenous Sanamahi and Umang Lai deities coexisted with Buddhist and later Hindu influences, shaping a syncretic Meitei cosmology. The zenith came under King Pamheiba (Garib Niwaz, r. 1709–1748 CE), who adopted Vaishnavism and made it state religion. Pamheiba commissioned the use of the Bengali script, built magnificent palaces and temples within Kangla Fort, and led military campaigns that reached as far as Sagaing near the Irrawaddy, extending Meitei influence deep into Burmese territory.

Yet this was not merely an age of conquests—it was a renaissance of culture and consciousness. Court patronage nurtured Meitei literature, dance, and music. Ritual performances evolved into the graceful Ras Lila and Manipuri dance forms, now among India’s recognized classical traditions. The fusion of devotion and aesthetics became Manipur’s enduring gift to the subcontinent.

Knowledge, Law, and Documentation

Few kingdoms preserved their history with such precision as the Meiteis. Their scribes maintained detailed royal chronicles, genealogies, and legal manuals, which recorded everything from court rituals to land distribution. The Loiyumba Silyel, inscribed over eight centuries before modern constitutions, remains a testament to their early political rationality and legal sophistication. Administrative continuity from the 11th to the 19th century demonstrates the Meiteis' capacity to adapt constitutional principles to changing religious and geopolitical contexts.

Equally sophisticated was their scriptural tradition in the Meitei Mayek script, with texts on cosmology, medicine, and ethics revealing a literary culture as advanced as any in contemporary India or Southeast Asia. The sacred geography of Kangla, combining royal palaces, cremation grounds, and shrines, demonstrates deep integration between architecture, ritual, and authority—a seamless merging of politics and sanctity.

Enduring Spirit and Legacy

Even after British conquest in 1891 transformed Manipur into a princely state, the institutions and identity forged by the Meitei Kingdom endured. Their constitutional legacy provided a framework for local governance well into the modern era. The ingenuity of Meitei engineering—its canals, defensive earthworks, and architecture—continues to inspire sustainable design principles appropriate to the fragile hill-valley ecosystem of Northeast India.

Beyond its mountains, the story of Kangleipak stands as a symbol of India’s eastern resilience and originality—a civilization that looked both inward to its sacred valleys and outward across Asia’s frontiers. The Meiteis of Manipur were not peripheral to Indian history; they were architects of their own sophisticated world, where intellect met craftsmanship, and faith met statecraft.

Today, as India celebrates its diverse heritage, the legacy of the Meitei Kingdom shines as a declaration of northeastern pride: the mountain realm that wrote its own constitution, fought with rockets, danced with devotion, and endured with dignity.

Nirathannadhatri Dokka Seethamma: The Saint of Selfless Service

Dokka Seethamma (1841–1909) was a legendary Indian social activist and philanthropist, renowned for her selfless service in feeding the poor and needy in Andhra Pradesh during the 19th century. 

Her life story is deeply rooted in the principles of annadaan (food charity), and she is often revered as "Nirathannadhatri" (the one who never refused food to anyone) and even considered an incarnation of Maa Annapoorna in some regions.

Origin and Family BackgroundDokka Seethamma was born in October 1841 in Mandapeta, East Godavari district, Andhra Pradesh, to Anupindi Bhavani Sankar and Narasamma.

Her father, Bhavani Sankar, was a well-respected Brahmin known for his generosity and was fondly called "Buvvanna" (the one who gives food) for his habit of feeding anyone in need.

Seethamma lost her mother at a young age and was raised under her father's guidance, absorbing the values of compassion and charity from him.

She married Dokka Venkata Joganna, a wealthy landlord and Vedic scholar from Lankalagannavaram, whose support enabled her to continue her philanthropic work for decades.

Era and Social Context

Seethamma lived during the British colonial era in India, a period marked by famines, social inequality, and limited access to basic necessities for the poor.

 Despite these challenges, she made it her life's mission to serve food to anyone who came to her door, regardless of caste, creed, or social status.

Her home became a sanctuary for travelers, laborers, and the destitute, and she personally cooked and served meals day and night.

Philanthropic Activities and Selfless Service

Seethamma's philanthropy was legendary. She served food for over 40 years, ensuring that no one left her home hungry.

 Her commitment was so profound that even during floods caused by the Godavari River, she would cross dangerous waters to deliver food to those in need.

Her dedication was tested and recognized by local rulers, who often disguised themselves to verify her authenticity—many concluded that her generosity surpassed even their own.

She refused any accolades or recognition, believing that feeding the hungry was her sacred duty rather than a means to gain fame.

 Even when invited by British royalty, including King Edward VII, to attend his coronation in London, she declined, stating that her service was not for personal gain.

Her legacy lives on in the region, with modern initiatives like "Anna Canteens" in Andhra Pradesh inspired by her spirit of selfless service.

Cultural and Spiritual Impact

Dokka Seethamma is remembered as a Hindu saint and an embodiment of the philosophy of annadaan.

She regularly visited temples, performed rituals, and treated her act of feeding as a form of worship. 

Her life continues to inspire generations, and she is celebrated as a symbol of compassion, humility, and social responsibility in Indian society.

Dokka Seethamma's story is a timeless reminder of the power of selfless service and the enduring impact of simple acts of kindness on society.

Ancient Bihar: The Beacon of Learning and Civilization

Bihar, in ancient times, was a thriving center of education, culture, science, and administration, playing a pivotal role in shaping the intellectual and cultural landscape of India. From the establishment of renowned universities to the reign of influential rulers, Bihar’s legacy in the prehistoric and early historic era is deeply rooted in its contributions to knowledge and governance.

Major Centers of Education

Nalanda University: Founded in the 5th century CE, Nalanda was the world’s first residential university, attracting scholars from across Asia. It offered courses in philosophy, logic, medicine, astronomy, and more, with over 10,000 students and 2,000 teachers at its peak.

Vikramshila University: Established by King Dharmapala of the Pala Dynasty in the 8th century CE, it became a hub for Buddhist philosophy, grammar, and metaphysics, especially Vajrayana Buddhism.

Odantapuri University: Founded in the 7th century CE by King Gopala, it was the second-largest Buddhist university after Nalanda, teaching Sanskrit, astronomy, medicine, and logic .

Telhara University: Recently excavated, Telhara is believed to be an ancient Buddhist learning hub, with evidence of monasteries, lecture halls, and hostels, and was multi-faith in its approach.

Pushpagiri Vihar: This site hosted scholars studying Vedic texts, Buddhist scriptures, and ancient sciences, with archaeological findings revealing monasteries and stupas .

Rulers and Administration:

Magadha Kingdom: The earliest powerful kingdom in Bihar, with capitals at Rajgir and later Pataliputra. King Brihadratha founded the first dynasty around 1700 BCE.

Bimbisara and Ajatashatru: Bimbisara (6th century BCE) expanded the Magadha kingdom and established Rajgir as his capital. Ajatashatru, his son, further strengthened Magadha and annexed neighboring territories.

Mauryan Empire: Chandragupta Maurya (321 BCE) established the Mauryan Empire, with Pataliputra as its capital. Ashoka (273–232 BCE), his grandson, is renowned for his efficient administration and promotion of Buddhism, establishing hospitals and spreading welfare.

Gupta Dynasty: Sri Gupta founded the dynasty in 275 CE. The Guptas decentralized administration, dividing the empire into provinces, districts, and villages, fostering stability and cultural growth.

Pala Dynasty: King Gopala (750 CE) started the Pala Dynasty, known for its patronage of Buddhism and education. Dharmapala (8th century CE) founded Vikramshila, further enhancing Bihar’s reputation as a center of learning.

Culture and ScienceAstronomy: Taregna, near Patna, was an ancient center of astronomy. Aryabhata, the famed mathematician and astronomer, made groundbreaking discoveries here around 499 CE .

Art and Architecture: The Mauryan era saw the construction of stupas, viharas, and temples. The Pillars of Ashoka and Didarganj Yakshi are iconic examples of ancient sculpture.

Religious Influence: Bihar is the birthplace of Buddhism and Jainism, with important pilgrimage sites like Bodh Gaya, Vaishali, and the Mundeshwari Temple.

Bihar’s ancient legacy as a center of learning, culture, and administration continues to inspire admiration and study, reflecting its profound impact on Indian and global history.

Contribution of Little known North east to Bharath : Crown of Pragjyotishpura: The Glorious Legacy of the Varman Dynasty (350–650 CE)

In the mist-shrouded valleys of the Brahmaputra, where rivers sing the songs of ancient India, rose the first great kingdom of the Northeast — Kamarupa, under the illustrious Varman dynasty. From around 350 to 650 CE, the Varmans forged an enduring civilization whose brilliance rivaled the Gupta Empire, bringing political unity, economic prosperity, and cultural radiance to a region once considered a remote frontier.

Birth of a Kingdom

Founded by Pushyavarman, who claimed divine descent from the Naga king Bhogavarman, the Varman dynasty established its capital at Pragjyotishpura (modern Guwahati). Amid the waning influence of the Guptas, the Varmans laid the foundation of a sovereign monarchy that fused Indo-Aryan ideals with vibrant indigenous traditions. Through diplomatic marriages, conquest, and ritual, they transformed Kamarupa into a bastion of governance and spirituality. Pushyavarman’s performance of the sacred Ashvamedha (horse sacrifice) marked the emergence of a legitimate royal power in the eastern expanse of India.

Builders of a Golden Age

Successors like Bhutivarman strengthened this legacy by expanding maritime and territorial influence. His marriage alliance with the Guptas through Queen Vatsadevi symbolized prestige and continuity. Under Bhaskaravarman (r. 600–650 CE), the dynasty reached its zenith. A scholar, statesman, and visionary, Bhaskaravarman fostered alliances with Harshavardhana of Kannauj and even established diplomatic correspondence with the Tang Dynasty of China. The visit of the Chinese traveler Xuanzang to his court immortalized Kamarupa in global chronicles as a center of learning and refined governance.

Bhaskaravarman’s patronage of poets like Bana, who dedicated the Harshacharita to him, and his embrace of Sanskrit and Kamarupi Prakrit literature underscore a period of intellectual efflorescence rarely matched in early Indian history. His ministers, including the erudite Baladitya, and queens like Ratnavati, reveal a court that valued wisdom, gender inclusion, and administrative excellence over mere heredity.

Governance, Trade, and Technological Vision

The Varmans were not only rulers but skilled administrators and engineers. They developed an intricate system of land grants, recorded in copper plate inscriptions like the Nidhanpur Grant, which reveal a structured fiscal regime of sharecropping, taxes, and tolls. These ensured a steady economic base that supported both standing armies and temple patronage.

Trade flowed along the Brahmaputra, linking Assam to Bengal, Tibet, and Southeast Asia. The dynasty’s hydraulic engineering — evident in rock-cut temples of Bhismaknagar and ancient irrigation networks — shows mastery over flood management and sustainable agriculture centuries ahead of its time. Xuanzang’s accounts of astronomical observatories and medical learning at Bhaskaravarman’s court highlight a scientific culture equal to the best centers of classical India and China.

Cultural Brilliance and Artistic Heritage

The temples and sculptures of the Varmans blended Gupta elegance with local artistry, depicting episodes from the Ramayana and Mahabharata in terracotta and stone. Their inscriptions in early Kamarupi Prakrit mark the dawn of Assamese literary tradition. Ritual sites around modern Guwahati still bear traces of elaborate fire altars and ceremonial grounds used for royal sacrifices — testaments to the dynasty’s devotion and artistry.

Festivals thrived, music and poetry flourished, and women held visible roles in administration and land management. Through this cultural synthesis, the Varmans laid the civilizational foundation of what would later become the distinct Assamese identity.

Enduring Legacy of Kamarupa

Though their rule ended by the mid-7th century, the Varmans’ influence outlived their dynasty. Their administrative models inspired the later Ahom and Koch rulers, while the cultural fusion they nurtured became the hallmark of the Assamese ethos — resilient, inclusive, and radiant. Ancient flood-control embankments and stone inscriptions discovered along the Brahmaputra still narrate their story — of engineers, poets, and kings who turned a frontier into a flourishing realm.

The Varman dynasty stands as a glorious emblem of North East India’s early statecraft, science, and cultural grandeur — a legacy that redefines the subcontinent’s civilizational map. In the annals of Indian history, the crown of Pragjyotishpura still gleams — reminding the world that the light of Kamarupa once illuminated the entire East.

Forgotten History and Past glory of Bengal: The Sena Dynasty

The Sena dynasty, which ruled Bengal from the late 11th to the early 13th century, played a vital role in shaping the region's prosperity, culture, and identity. Following the decline of the Pala dynasty, the Senas established a strong Hindu revivalist rule, leaving a lasting impact on science, culture, navigation, and military affairs in Bengal and beyond.​

Contributions in Science and Education

The Sena rulers were great patrons of Sanskrit learning and supported scholars and poets. Lakshmana Sena, in particular, was a noted patron of literature, commissioning works such as the "Deopara Prashasti," which provides valuable historical insights. The dynasty fostered an environment conducive to intellectual pursuits, with a focus on Brahmanical traditions and Sanskrit literature, further enriching Bengal's scholarly heritage.​

Cultural and Religious Impact

The Senas were staunch supporters of Hinduism, especially Shaivism, and promoted Brahmanical rituals and social reforms. Their reign saw the construction of numerous temples and the revival of traditional Hindu customs, marking a shift from the Buddhist-influenced Pala era. The dynasty’s patronage led to the flourishing of art, architecture, and literature, with Sanskrit poetry and inscriptions becoming prominent features of their cultural legacy.​

Navigation and Trade

The Senas maintained strong maritime connections, facilitating trade and cultural exchange within the Indian subcontinent and with neighboring regions. Their strategic location enabled Bengal to remain a hub for commerce, linking the region with South India, Southeast Asia, and beyond, thus contributing to its economic prosperity.​

Military Achievements

The Sena military was known for its disciplined army and effective defense strategies. Ballala Sena consolidated the kingdom by defeating the last Pala rulers and expanding Sena influence into Bihar, Odisha, and parts of North India. Lakshmana Sena further extended the empire’s reach, but faced the eventual invasion of Muhammad Bakhtiyar Khalji in the early 13th century, marking the end of Sena dominance in northern Bengal.​

Prominent Personalities and Their Contributions

• Samanta Sena: Founder of the Sena dynasty, he laid the foundation for Sena rule in Bengal.​
• Hemanta Sena: Declared independence from the Pala dynasty and established Sena chieftainship.​
• Vijaya Sena: Expanded the empire, ruled for over 60 years, and consolidated Sena power over Bengal and Bihar.​
• Ballala Sena: Completed the conquest of northern Bengal, Magadha, and Mithila, and strengthened Sena rule.​
• Lakshmana Sena: Noted for his patronage of literature and the arts, he expanded the empire before facing the Ghurid invasion.​

The Sena dynasty’s legacy is evident in the revival of Hindu traditions, the flourishing of Sanskrit scholarship, and the enduring influence on Bengal’s cultural and historical landscape.

History Repeats for the Unaware: The Lost Glory of Bengal and a Warning for Today

 

The Ghurid invasion of Bengal, led by Muhammad Bakhtiyar Khalji in the early 13th century, marked a devastating turning point for the region’s cultural and intellectual heritage. The invasion not only ended the rule of the Sena dynasty but also led to widespread destruction of temples, monasteries, and centers of learning, severely impacting Bengal's prosperity and cultural landscape.​

Atrocities and Destruction

Muhammad Bakhtiyar Khalji is widely regarded as the most

notorious figure of the Ghurid invasion. His campaign against Bengal was marked by extreme brutality and large-scale destruction. After capturing the Sena capital Nabadwip, Khalji ordered the massacre of monks, scholars, and civilians, and razed temples and Buddhist monasteries to the ground. The famed Nalanda University, a center of Buddhist scholarship for centuries, was brutally sacked and its library destroyed, resulting in the loss of invaluable manuscripts and the displacement of the Buddhist community.​

Impact on Indian Culture

The Ghurid invasion led to the destruction of numerous Hindu and Buddhist temples, the forced conversion of some communities, and the demolition of ancient centers of learning. The invaders built mosques and madrassas on the ruins of temples, symbolizing a deliberate erasure of indigenous religious and cultural traditions. The violence and displacement caused by Khalji's campaign disrupted Bengal’s social and economic fabric, leading to the decline of its flourishing culture and intellectual life.​

Prominent Figures and Their Atrocities

• Muhammad Bakhtiyar Khalji: The chief architect of the invasion, Khalji was responsible for the systematic destruction of Nalanda, Vikramashila, and other centers of learning, as well as the massacre of monks and scholars. His actions marked the beginning of Muslim rule in Bengal but at the cost of immense cultural loss.​
• Muhammad of Ghor: The Ghurid Sultan who commissioned the invasions, he oversaw the broader campaign across northern India, leading to the establishment of Muslim rule and the displacement of indigenous traditions.​

The Ghurid invasion left a legacy of cultural devastation in Bengal, with its effects felt for centuries. The systematic destruction of temples, monasteries, and centers of learning under the leadership of Muhammad Bakhtiyar Khalji remains a dark chapter in the history of the Indian subcontinent.

What seems to be purposeless in Hinduism actually has a lot in it.

Bathing the Shiva lingam (abhisheka) with water, milk, curd, ghee, honey, sugar and fruits is considered sacred because each substance carries a specific symbolic meaning and is also a wholesome, life‑supporting material from daily life; using them in worship links material well‑being, social ethics and inner purification with devotion. 

Symbolism of each offering 

Water – purity and cooling: Water is the most basic purifier in Hindu ritual, symbolising the washing away of impurities and calming of passions, which is why abhisheka always begins and ends with water. 

Milk – nourishment and purity: Milk is seen as sattvic, associated with nurturing, longevity and purity of mind; bathing the lingam with milk expresses a wish for a calm, caring nature and a long, healthy life. 

Curd – prosperity and stability: Curd/yoghurt stands for fertility, prosperity and good progeny, so its use represents strength of family life and continuity of dharma. 

Ghee – health, strength and inner light: Ghee is the concentrated essence of milk, used in lamps and yajnas; it symbolizes vitality, brilliance and victory over darkness, hence “for health/strength” in such depictions. 

Honey – harmony and sweet speech: Honey is produced collectively by many bees and so represents unity, cooperation and sweetness in relationships and speech. 

Sugar – joy and wealth: Sugar stands for sweetness of life and bliss; in panchamrit symbolism it is associated with happiness and auspicious material well‑being. 

Fruits – fulfillment of wishes: Fruits represent the “phala” or results of actions; offering seasonal fruits is a way of surrendering one’s desired outcomes and seeking righteous fulfillment. 

Panchamrit and integrated meaning:

When milk, curd, ghee, honey and sugar are combined they form panchamrit, literally “five nectars,” widely used to bathe deities and then distributed as prasad. 

Each ingredient represents an aspect of an ideal life—purity, prosperity, vitality, unity and bliss—so together they symbolise a balanced, sattvic lifestyle where physical health, wealth and relationships support spiritual growth. 

Scientific and practical dimensions:

The substances used are edible, nutritive and largely antiseptic or soothing (e.g., milk and ghee nourish, honey has antibacterial and anti‑inflammatory properties), so the ritual naturally avoids toxic materials and keeps the sanctum relatively hygienic. 

Some teachers also note that stone lingams periodically coated with fat‑rich substances like ghee and milk are less prone to drying and cracking, which incidentally protects the idol over long periods. 

Psychological and social purpose:

Abhisheka functions as a focused meditation: slow, repetitive pouring synchronized with mantra chanting reduces stress, increases mindfulness and gives devotees a tangible way to express surrender and gratitude. 

Group rituals around the lingam create shared emotional experiences, strengthen community bonds, and provide structured occasions for charity, food distribution and mutual support, which modern studies on bhakti and puja link to better mental health, immunity and sense of belonging. 

Breaking the Chain: Colonialism and the Suppression of Indian Science

India’s ancient knowledge systems, particularly in science, medicine, and philosophy, flourished for millennia before being systematically targeted and undermined by waves of invaders and colonial powers. From the destruction of great centers of learning to the deliberate dismantling of indigenous education, the legacy of this suppression continues to cast a long shadow over India’s intellectual heritage.

The Invaders and the Destruction of Knowledge:

Turko-Afghan invader Bakhtiyar Khilji’s assault on Nalanda University in the 12th century stands as one of the most catastrophic acts against Indian scholarship. The university, a beacon of advanced learning in medicine, astronomy, mathematics, and philosophy, was burned to the ground, with its libraries—housing millions of priceless manuscripts—reduced to ashes over months. 

The Mughal era, while producing some syncretic scholarship, also witnessed the decline of many traditional Indian institutions and the suppression of Hindu and Buddhist knowledge systems.

Colonialism and the Macaulayan Education System:

The British colonial regime institutionalized the destruction of India’s knowledge traditions through the Macaulay Minute of 1835. Thomas Babington Macaulay’s education policy deliberately marginalized indigenous systems, replacing the Gurukul and Sanskrit-based learning with English-medium schools focused on Western curricula. 

Traditional sciences—such as Siddha medicine, Ayurveda, Vedic mathematics, and Indian astronomy—were labeled as “unscientific,” while British institutions became the sole arbiters of knowledge.

The Macaulayan system created a class of anglicized Indians, severed from their cultural roots, and instilled a sense of inferiority toward native knowledge. State support for Sanskrit, Pali, and Persian colleges was withdrawn, and indigenous scientific thought was suppressed, leading to a cultural and intellectual disconnect that persists today.

Suppression of Tamil and Regional Sciences The Tamil Siddha tradition, with its roots in ancient medicine, alchemy, and astronomy, was particularly vulnerable to colonial policies. Siddha medicine, metallurgy, and herbal sciences were dismissed and marginalized, while British medicine and Newtonian science became dominant.

 The Portuguese, French, and other European powers also contributed to this erosion by imposing their own systems and suppressing local scholarship in their territories.

Legacy and Revival : Despite centuries of systematic destruction, fragments of India’s scientific heritage survive in oral traditions, manuscripts, and the continued practice of Siddha and Ayurvedic medicine. There is now a growing movement to revive and integrate traditional Indian knowledge with modern science, recognizing the value of these ancient systems for holistic and sustainable development.

The dark shadow of Macaulayan education and the destruction wrought by various invaders has left India with a fragmented intellectual landscape. 

However, by reclaiming and honoring its ancient scientific legacy, India can begin to heal this cultural wound and build a more inclusive, holistic approach to knowledge and education.

Guardians of the Hills and Rivers: The Majestic Legacy of the Dimasa Kachari Kingdom

 Amid the emerald valleys and misty hills of Northeast India rose one of the most enduring and sophisticated realms of the region’s early history — the Dimasa Kachari Kingdom. Flourishing from the 13th to the early 19th century, this powerful polity carved its identity across the Brahmaputra and Barak valleys, bridging the highlands and plains with a legacy of governance, engineering, and art that still echoes through the land today.

The Birth of a Hill–Valley Power

Founded by the Dimasa (Kachari) people, among the earliest Tibeto-Burman settlers of the region, the kingdom lay at the crossroads of Assam, Nagaland, Manipur, and Tripura. Its rulers were visionary statesmen who turned tribal traditions into institutions of statehood, placing the kingdom among the great powers of early Northeast India.

The Dimasa polity evolved through three radiant capitals—Dimapur, Maibong, and Khaspur—each marking a new era of resilience and reinvention. Dimapur, located on the banks of the Dhansiri, was the political heart of medieval Kachari power, whose massive stone gateways and fortified walls still bear witness to a civilization skilled in design and defense. When expansionist pressures from the Koch and Ahom empires rose in the 16th century, the court moved to the hills of Maibong, a strategic site that fortified the kingdom while preserving its trade corridors. By the 18th century, the Dimasa rulers had merged territories with the Khaspur Kingdom, establishing their final royal base in the Barak Valley — a move that showcased remarkable political adaptability.

Agricultural Wealth and Administrative Vision

Unlike many hill kingdoms that remained isolated, the Dimasa Kachari realm leveraged both agrarian fertility and forest wealth to sustain prosperity. Valley agriculture thrived on alluvial soil, while hill communities practiced shifting cultivation and extracted forest products. The state collected land tax, forest tribute, customs duties, and revenues from trade in timber, elephants, and riverine goods.

One remarkable record describes the Dimasas paying a tribute of 70,000 rupees, 1,000 gold coins, and 60 elephants annually to neighboring powers—an astonishing testament to their economic might and administrative capability. Their mastery over elephant breeding and forest management not only enriched the treasury but also placed them on par with major kingdoms across eastern India.

Architecture, Engineering, and Sustainable Urbanism

The remains of Dimapur and Maibong tell stories of technical brilliance. Stone walls, tiered platforms, moats, and reservoirs show advanced knowledge of drainage, fortification, and flood management—technologies built for the heavy rains and unpredictable rivers of the Brahmaputra basin. These sites illustrate early sustainable urban design, harmonizing with the terrain rather than resisting it, a principle that modern engineers and planners are once again embracing in flood-prone areas of the Northeast.

The transition of capitals—from plains to hills to valley again—reflected not decline but a dynamic strategy of environmental and political adaptation. The Dimasas demonstrated how geography could be turned into an ally of governance, enabling continuity even amidst changing empires.

A Culture of Faith, Language, and Memory

Dimasa cultural life wove together ancestor worship, nature veneration, and later Hindu influences, blending indigenous deities with Sanskritic forms without losing authenticity. Royal titles like Narayan and court rituals drew from both local traditions and Vaishnavism, showing how syncretism enriched identity rather than erasing it.

Artisans and bards chronicled royal genealogies through oral traditions, songs, and festivals that survive today across Assam and Nagaland. The Kachari Buranji, part of Assam’s wider Buranji chronicles, captures glimpses of diplomatic exchanges and conflicts with the Ahoms, offering rare insight into how the Dimasas viewed themselves—as sovereign equals in a landscape of competing powers.

From Kingship to Continuity

Rulers like Nirbhay Narayan and Durlabh Narayan upheld the Maibong phase’s peak, while later monarchs including Kirtichandra Narayan and Sandikhari Narayan (Ram Chandra) oversaw the merger with Khaspur. The last great Dimasa monarch, Govinda Chandra Narayan, saw his kingdom caught between Burmese invasions and British expansion. Though the political state ended after his death in 1830, Dimasa leadership continued under local chiefs like Tularam Thaosen, whose authority preserved a semblance of autonomy before annexation by the British in 1832.

Legacy of the Hills

The Dimasa Kachari Kingdom stands as a monument to the resilience and skill of Northeast India’s earliest builders of statecraft. Their capitals—Dimapur, Maibong, Khaspur—remain living museums of early urban engineering, while the Dimasa people continue to uphold their ancestral traditions with pride. Initiatives in Dima Hasao and Khaspur today aim to restore stone relics, gateways, and palace ruins—reviving a legacy that shaped the cultural and political map of the region.

From fortresses fortified against monsoons to sophisticated tribute economies and a rich religious tapestry, the Dimasas wrote a chapter of history that bridges the hills and rivers of the Northeast. Their story reminds modern India that civilization is not measured only by empires’ size but by the endurance of vision—and the Dimasas’ vision was one of balance, adaptation, and strength.

The spirit of the Dimasa Kachari Kingdom remains, not in ruins but in the heartbeat of a land where traditions and rivers still flow together—an eternal symbol of the pride and glory of Northeast India.

 

Little known facts of North East India should be proud of : The Unyielding Glory of the Brahmaputra: The Six Centuries of the Ahom Kingdom (1228–1826 CE)

 In the fertile heart of the Brahmaputra Valley, surrounded by misty hills and timeless rivers, rose one of India’s longest-reigning and most resilient dynasties — the Ahom Kingdom. From 1228 to 1826 CE, the Ahoms transformed Assam from marshy wetlands into a self-sustaining and culturally vibrant empire. Their story is one of engineering brilliance, political adaptability, and the indomitable spirit of the Northeast — a civilization that not only resisted the might of the Mughals but nurtured a distinctive Assamese identity that endures to this day.

Foundations of a Mighty Realm

The saga began when Sukaphaa, a Tai prince from present-day Yunnan, China, crossed the Patkai Hills into upper Assam in 1228 CE. Far from imposing conquest, he pursued diplomacy — uniting local tribes like the Bodos and Chutias under a shared vision. By introducing wet-rice cultivation and establishing the Paik system of organized labor, Sukaphaa laid the administrative and agrarian foundation upon which the Ahom state would thrive. The new polity, centered initially at Charaideo, became a model of integration—merging Tai-Ahom traditions with the customs and languages of indigenous Assamese people.

Ahom rulers maintained this delicate synthesis through centuries of adaptation. Suhungmung (Swarganarayan) expanded their domain and adopted Hindu rituals, blending faiths without abandoning Tai cultural roots. By the 17th century, their capital at Rangpur rivaled the courts of northern India in splendor and sophistication.

Rule, Resistance, and Renaissance

The Ahoms’ governance structure was unique in the subcontinent—non-feudal, participatory, and remarkably efficient. The monarch, known as Swargadeo (“Lord of the Heavens”), ruled with the counsel of three major councils: the Patra Mantris for policy, Borpatrogo for noble duties, and Nyays for justice. This meritocratic framework enabled figures like Momai Tamuli Borborua, a commoner turned chief administrator, to rise by skill rather than birth — a rare occurrence in medieval Asia.

Economically, the Ahom land system organized hundreds of thousands of Paiks — registered laborers responsible for cultivation, defense, and engineering works. Fertile paddies and royal granaries (mel eng) sustained unprecedented population growth. Trade routes flourished, sending salt, rice, and elephants north to Tibet and west to Bengal.

But it was on the battlefield that the Ahoms etched their immortality. In 1671 CE, under the command of Lachit Borphukan, their naval and guerrilla forces crushed the mighty Mughal army at Saraighat, turning the Brahmaputra’s waters into a theater of triumph. Lightweight bachari warships, camouflaged ambushes, and mastery of river currents made this victory one of India’s great feats of asymmetric warfare — a testament to native ingenuity and indomitable courage.

Engineering and Cultural Brilliance

The Ahoms were master builders and hydrologists far ahead of their time. They engineered embankments and irrigation canals that tamed the Brahmaputra’s volatile floods, while constructing chang ghars (houses on stilts) to adapt architecture to the swampy terrain. The Joysagar Tank, commissioned by King Rudra Singha, remains India’s largest man-made water body, feeding irrigation channels that still serve northern Assam.

Their metallurgical and naval innovations produced thousands of war vessels and cannons, while the Rang Ghar — Asia’s oldest surviving amphitheater — symbolized both cultural confidence and architectural grace. Built by Rudra Singha, its oval design and vaulted chambers reveal engineering techniques rivaling contemporary European standards.

Art, Faith, and the Written Word

Royal patronage transformed the Ahom kingdom into a cradle of Assamese art and literature. Temples such as Sivasagar’s Shiva Dola and the Talatal Ghar merged Tai aesthetics with Hindu iconography, creating a distinctive architectural style. Under the influence of Srimanta Sankardev, a spiritual luminary patronized by Ahom courts, Sattriya dance, Borgeet music, and Ankiya Naat plays flourished—today recognized as India’s classical traditions.

Equally remarkable were the Buranjis, royal chronicles written in both Ahom and Assamese languages. Numbering over two hundred, these detailed records of politics, astronomy, and social life stand as India’s earliest continuous secular histories. Their precision, even noting eclipses and floods, continues to amaze historians and scientists alike.

A Legacy That Endures

The Ahoms’ nearly six-hundred-year reign ended only with the Treaty of Yandabo in 1826, which marked the onset of British rule in Assam. Yet their legacy — of unity in diversity, strategic brilliance, and sustainable governance — remains deeply woven into the fabric of Northeast India. The same embankments they built continued to protect the valley for centuries; the ethical governance they practiced became the template for Assamese identity and resilience.

Standing amid the ruins of Rangpur or the riverbanks of Saraighat, one still feels the pulse of their grandeur — the spirit of a people who refused subjugation, who mastered nature as much as politics, and whose civilization radiated from highland mists to all of India’s historical canvas.

The Ahoms’ chronicle is not merely a regional story — it is the saga of India’s eastern pride, of a kingdom that bridged frontiers and shaped history through wisdom, engineering, and valor.

 

Bengal Before the British: Rediscovering the Pala Dynasty’s Golden Age in Science, Culture, and Trade

Bengal is widely known as the start of British empire and Palashi war, the rich history of pre British era of Bengal is completely erased, In my endeavor to revive the lost glory let's look back and let's be proud:

The Pala dynasty, which ruled Bengal and parts of Bihar from the 8th to the 12th century, played a transformative role in shaping the prosperity, culture, and scientific advancements of the Indian subcontinent, especially in Bengal. Their reign is widely regarded as a golden era for the region, marked by stability, cultural synthesis, and intellectual flourishing.​

Contributions in Science and Education

The Pala rulers were renowned patrons of learning and education. They revived and expanded Nalanda University, one of the world’s first great universities, and established Vikramashila University, which became a major center for Buddhist scholarship and attracted students from across Asia. The universities fostered advancements in philosophy, medicine, astronomy, and mathematics. Scholars like Jimutavahana, Sandhyakar Nandi, Madhavakara, Suresvara, and Chakrapani Datta flourished under Pala patronage, contributing to Sanskrit and Buddhist literature and the development of the Gauda riti style of composition.​

Cultural and Religious Impact

The Pala dynasty was a staunch supporter of Mahayana Buddhism, but also encouraged a syncretic culture that blended Hindu and Buddhist traditions. They built magnificent monasteries such as Somapura Mahavihara (a UNESCO World Heritage Site) and Vikramashila, which became centers of art, architecture, and religious study. The dynasty’s patronage led to the creation of terracotta temples and stupas, with sculptures and paintings reflecting a mix of Buddhist and Hindu motifs. The Charyapada, written in Proto-Bengali, is considered the earliest literary work in the Bengali language and was produced during this period.​

Navigation and Trade

The Pala navy played a crucial role in both mercantile and defensive operations in the Bay of Bengal, facilitating trade and cultural exchange with Southeast Asia. Their maritime activities helped Bengal become a hub for commerce, connecting the region with Sri Lanka, Tibet, and the islands of Southeast Asia. This contributed to the economic prosperity of Bengal and the spread of Indian culture and Buddhism abroad.​

Military Achievements

The Pala army was noted for its vast war elephant corps and effective cavalry, making it a formidable force in northern India. Rulers like Dharmapala and Devapala expanded the empire’s territory through strategic military campaigns, asserting dominance over Bihar, Uttar Pradesh, Odisha, Assam, and parts of Central India. The Palas were astute diplomats, engaging in the tripartite struggle with the Pratiharas and Rashtrakutas for control over Kannauj, a key political and cultural center.​

Prominent Personalities and Their Contributions

• Gopala (750–770 CE): Founder of the Pala dynasty, he unified Bengal and established political stability after a period of anarchy.​
• Dharmapala (770–810 CE): Expanded the empire and established Vikramashila University, becoming a leading patron of education and Buddhism.​
• Devapala (810–850 CE): Brought the empire to its zenith, expanded its influence, and strengthened trade and military power.​
• Mahipala I (988–1038 CE): Revived the Pala empire after a period of decline, restored administrative and military strength, and promoted public welfare.​
• Ramapala (1077–1130 CE): Successfully defended the empire against external threats and authored the administrative treatise "Ramacharitam".​

The Pala dynasty’s legacy is evident in the enduring influence of their universities, the architectural marvels they left behind, and the cultural synthesis they fostered in Bengal and beyond.

Key monuments from the Pala dynasty include Somapura Mahavihara, a UNESCO World Heritage Site built by Dharmapala in present-day Paharpur, Bangladesh, renowned for its terracotta plaques and cruciform layout. Vikramashila University, established by Dharmapala in Bihar, features ruins of a massive central stupa surrounded by monk cells, showcasing advanced Buddhist architecture. Odantapuri Vihara in Bihar, another Pala foundation, displays intricate brickwork and monastic cells from the 8th century. Terracotta sculptures and plaques from Paharpur depict deities like Vishnu and everyday scenes, exemplifying Pala artistry. Bronze images of Buddhist figures such as Hevajra from Bengal museums highlight the dynasty's sculptural excellence.

A powerful poem Vande Mataram written 150 years ago by Bankimchandra Chattopadhyay which united India and uncountable son and daughters of the land sacrificed their life reciting this.

Bonde maatarom  

Sujolang supholang  

Moloyojosheetolam  

Shoshyoshyamolang  

Maatarom!

Shubhra-jyotsnaa-pulokito-jaamineem  

Phullakusumito-drumadolashobhinim,  

Suhaasining sumodhurobhaashinim  

Sukhodaang borodaang maatarom!!

Shoptokotikontho-kol-kol-ninaadokoraale,  

Dwishoptokotibhujoi-dhritokhorokorobaale,  

Obolaa keno maa eto bole!  

Bahubolodhaarining  

Nomaami torining  

Ripudalobaarining  

Maatarom!

Tumi biddyaa tumi dhormo  

Tumi hridi tumi mormo  

Twang hi praanaah shoreere.  

Baahute tumi maa shokti,  

Hridaye tumi maa bhokti,  

Tomaari protimaa gori mondire mondire.

Twang hi Durgaa doshoprohorondhaarini  

Komolaa komol-dolobihaarini  

Baani biddyaadaayini  

Nomaami twang  

Nomaami komolaam  

Amolaam atulaam,  

Sujolam supholam  

Maatarom.

Bonde maatarom  

Shyaamolaam sorolaam  

Shusmitam bhushitaam  

Dhoronim bhoronim  

Maatarom.

 “Vande Mataram” interpreted with a focus on national emotion, unity, and love for the homeland, while keeping its poetic spirit intact.

Verse 1

Vande Mataram – I bow to thee, Mother.

The poem opens as a salute to the motherland — not just as a goddess, but as the living land of India itself. It expresses gratitude and pride in being her child.Sujalam suphalam, malayaja sheetalam, shasyashyamalam Mataram.

India is described as a land of pure rivers, fertile fields, cool breezes, and abundant harvests. These lines celebrate the nation’s self-sufficiency and natural richness — a symbol of hope, prosperity, and nourishment for all her people.

Verse 2

Shubhra-jyotsna-pulakita-yaminim, phulla-kusumita-drumadala-shobhinim.

The country is pictured as glowing and full of life — peaceful nights, beautiful forests, and blooming trees. This paints India as a land of calm and charm, an ideal home to cherish.Suhasiniṁ sumadhura-bhashiniṁ, sukhadaṁ varadaṁ Mataram.

Here the Motherland represents comfort and kindness. Her “smile” and “sweet voice” echo the joy and warmth found in the daily life, culture, and language of her diverse people.

Verse 3

With millions of voices and hands, you live through your people. Why then call you weak, O Mother?

The lines speak directly to India’s people, reminding them that the strength of the nation lies within their unity and courage. Every citizen’s voice and action become part of the country’s collective energy.Strong, protective, and fearless — we bow to you, Mother.

This reflects national pride and readiness to protect the homeland from oppression. It’s a call for self-belief and strength during India’s freedom struggle.

Verse 4

You are knowledge and moral strength; you live in our hearts and guide our conscience.

This section portrays the nation as a guiding spirit that shapes moral values, inspires education, and gives emotional direction — the soul of the people.You give us strength, you awaken devotion; we build your image in our hearts and homes.

Instead of temples, this signifies how every person carries love for the country within — it’s a metaphor for patriotism living in everyday life.

Verse 5

You are strength, wealth, and wisdom — the force behind our progress and creativity.

The Motherland symbolizes not religion but the combined power of courage (military and moral), prosperity (economic strength), and knowledge (education and innovation). It’s a unifying symbol of national development.Pure, incomparable, rich in resources — O our beloved Motherland.

This line celebrates India’s completeness — her beauty, diversity, and endless potential.

Verse 6

Green and generous, simple and smiling — the nurturing Earth and our home.

The final lines soften again into warmth and affection. India is seen as a living being who sustains, shelters, and smiles upon her children, despite all struggles.Emotional Essence

At its heart, Vande Mataram is not about worship — it’s about gratitude, belonging, and unity.The Mother symbolizes India’s land, spirit, and people as one.The poem urges Indians to see the country not as territory but as a living family.It celebrates peace, strength, and renewal, inspiring courage during hardship and faith in collective identity.In modern terms, it’s a love letter to the nation — one that blends pride, thankfulness, and the will to protect and honor one’s home.

Reawakening Nalanda: India’s Ancient Seat of Learning Returns to Global Relevance

 Nalanda University: Ancient Beacon of Knowledge

Nalanda Mahavihara, established around 427 CE by Emperor Kumaragupta I of the Gupta Empire in modern-day Bihar, India, operated as the world's first residential university for nearly a millennium, attracting over 10,000 students and 2,000 teachers from across Asia. Its curriculum spanned Mahayana Buddhism alongside Vedas, grammar, medicine (Ayurveda), logic, mathematics, astronomy, alchemy, politics, and fine arts, fostering multidisciplinary scholarship that influenced global intellectual traditions.​

Contributions Across Fields

Nalanda advanced education through rigorous oral examinations and debate, setting standards for residential learning institutions worldwide. In medicine, it propagated Ayurveda, emphasizing nature-based healing that spread to Southeast Asia via alumni. Scientific pursuits included mathematics, astronomy, and logic, with scholars developing key Mahayana texts like those on Madhyamaka and Yogachara philosophies. Culturally, its library—housing millions of manuscripts in multi-story buildings—preserved and disseminated Sanskrit works, influencing art in Thailand, Tibet, and Indonesia; politically, it promoted cross-cultural exchanges under patrons like Harsha and Pala kings; socially, it embodied inclusive monastic governance with consensus-based administration.​

Prominent Gurus and Their Contributions

• Nagarjuna: Pioneered Madhyamaka philosophy, foundational to Mahayana Buddhism, emphasizing emptiness (shunyata).​
• Dharmapala: Key Yogachara thinker, advanced consciousness-only doctrines; also a noted abbot.​
• Dharmakirti: Revolutionized Buddhist logic and epistemology, authoring Pramanavarttika on valid cognition.​
• Asanga and Vasubandhu: Developed Yogachara idealism, with Vasubandhu also contributing to Abhidharma and Vinaya.​
• Chandrakirti: Defended Madhyamaka against rivals, wrote Prasannapada on Nagarjuna's Mulamadhyamakakarika.​
• Shilabhadra: Xuanzang's teacher, upheld Yogachara; led Nalanda during 7th century peak.​
• Xuanzang: Chinese pilgrim-scholar who studied and lectured there, translated 74 texts, spreading Nalanda's knowledge to East Asia.​

These masters shaped Mahayana and Vajrayana traditions, with their works transmitted via pilgrims to Tibet, China, and beyond.​

Destruction by Bakhtiyar Khilji

Around 1200 CE, Turko-Afghan general Muhammad Bakhtiyar Khilji raided Nalanda during his Bihar conquest, setting its vast library ablaze—reportedly burning for three months—and destroying monasteries, killing or driving away monks. Motivated by conquest and possibly resentment after failing Ayurvedic treatment (mistaking Nalanda for a fort), his forces systematically targeted Buddhist centers like Odantapura, aiming to plunder wealth and suppress non-Islamic learning hubs. Prominent survivors included Rahula Shribhadra (over 90, teaching in 1235 amid ruins) and Dharmasvamin's group; many fled to Tibet, but mass slaughter of unnamed panditas occurred, with no specific high-profile gurus confirmed killed on-site.​

Impact on India's Knowledge System

The atrocities razed Nalanda's irreplaceable manuscripts, crippling Magadha's Buddhist scholarship and accelerating the decline of organized Indian learning centers, as fleeing monks preserved fragments in Tibet. This targeted erasure of non-Abrahamic knowledge—part of broader 12th-13th century invasions—diminished India's role as a global intellectual hub, shifting Buddhist transmission eastward and stunting local scientific-cultural continuity for centuries.​

Modi Government's Revival

The Narendra Modi government advanced Nalanda's resurrection, passing the Nalanda University Act in 2010 (building on APJ Abdul Kalam's vision), designating it a National Importance Institute. Prime Minister Modi inaugurated the new 455-acre, net-zero campus near ancient ruins in Rajgir on June 19, 2024, with global ambassadors present, emphasizing its role in India's "Golden Age" and ancient inclusive spirit. This revival positions India as a modern education hub, hosting international scholars and restoring Nalanda's fame through sustainable architecture and Buddhist studies programs.

 

Siddhars of Science: The Forgotten Pioneers of Tamil Medicine, Chemistry, and Astronomy

Ancient Tamil tradition remembers several rishis / Siddhars as pioneers of what today would be called medicine, chemistry, astronomy, and allied sciences, though exact historical dating “before Christ” is often based on tradition rather than hard archaeological proof.

 The names below are drawn from Tamil and pan‑Indian sources where there is at least some literary or scholarly support for specific scientific contributions.

Key Tamil Rishis / SiddharsAgastya (Agastiyar)Regarded as the foundational sage of Siddha medicine and key transmitter of Vedic and scientific knowledge to the Tamil south.

Credited with early formulations of the Siddha medical system: tridosha/three-humour theory, detailed herbology, mineral and metal‑based preparations, and diagnostic methods such as pulse reading (naadi).

Associated with early work in astronomy and timekeeping in the southern sky (Agastya/Canopus star), temple architecture, and grammar/language standardisation in early Tamil tradition.

The 18 Siddhars (Tamil Siddha tradition)Tamil medical and spiritual literature speaks of “18 Siddhars”, a lineage of realized sages who developed a broad scientific corpus in Tamil; dating is uncertain but the tradition places their origins in very ancient times, with much material ascribed to the early centuries BCE/CE.

Common scientific contributions attributed to the Siddhars as a group:Systematic Siddha medicine: internal and external drugs, surgery/varmam, dietetics, preventive healthcare, toxicology, and rejuvenation (kayakalpa).

Proto‑chemistry / alchemy: metal and mineral processing, purification, alloy preparation, calcined “bhasma” and special salts (muppu), often involving controlled heating, repeated incineration, and complex multi‑stage processes.

Physiology and diagnostics: development of pulse diagnosis (naadi), marma/varma points, and a sophisticated view of body–mind–environment interactions.

Within this 18‑Siddhar group, some key “science‑heavy” figures in Tamil tradition are:Bogar (Boganathar)Celebrated as a master of alchemy, medicinal chemistry and yoga in Tamil Siddha literature.

Traditionally credited with:Advanced mineral‑metal formulations and detoxification techniques, including the concept of universal salt “muppu” used to potentiate medicines.

Creation of the Navapashanam Murugan idol at Palani, made from a complex mixture of processed poisonous minerals and herbs; ritual ablution water from the idol is believed to leach therapeutic micro‑doses, implying a sophisticated understanding of controlled release and detoxification.

Texts such as “Bogar 7000” describing detailed pharmaceutical procedures, complex distillations, and rejuvenation methods, often interpreted as early chemical engineering in a spiritual framework.

Theraiyar, Korakkar, Konganar, Idaikadar and othersThese Siddhars are credited in Tamil sources with specialised contributions:Theraiyar – clinical diagnostics, pharmacology and detailed practical medical handbooks.

Korakkar and Konganar – rasavada (alchemy), metallic medicines, and formulations targeting chronic diseases.

Idaikadar – associated both with astrology/astronomy and weather–agriculture predictions, reflecting applied mathematical and observational skills.

Although historical dating is difficult, many of these figures are treated in tradition as living in or before the early Sangam/post‑Sangam period (roughly around the turn of the era), and their work underpins the scientific side of Tamil Siddha practice that likely has roots extending earlier than surviving manuscripts.

Sangam‑age Tamil “Science Sages”Strictly speaking, most named Sangam poets fall around 3rd century BCE–3rd century CE; many practiced what is now called astronomy, mathematics and medicine, even if they are remembered as “poets” rather than rishis.

Kaniyan Pungundranar and other “Kaniyan” astronomersThe title “kaniyan” denotes specialists who made astronomical calculations and predictions; Sangam sources mention figures like Kaniyan Pungundranar as exemplars.

Their work shows:Use of stellar observations (e.g., Arundhati star, particular nakshatras) for calendar, ritual timing, and possibly navigation.

An integrated approach where mathematics and language are described as the “two eyes” of knowledge, indicating that quantitative reasoning was central to learned culture.

Medical specialists in ancient TamilakamSangam literature and later inscriptions indicate a professional class of physicians (maruttuvan) in ancient Tamilakam who already used a recognisable Siddha‑type framework: five elements, three humours, detailed herbal pharmacopoeia and surgical skills.

These practices are portrayed as continuous with the Siddhar tradition and are considered one of the oldest codified medical systems globally, with likely pre‑Christian roots in the Dravidian south.

Pan‑Indian Rishi with Scientific Impact (often linked to the South)While not exclusively “Tamil”, some early Indian rishis with strong scientific associations are widely revered in the Tamil tradition and are sometimes linked to the south.Kanada (Kaṇāda)Ancient natural philosopher who founded the Vaisheshika school, often dated to late 1st millennium BCE.

His Vaisheshika sutras present:An early theory of atoms (anu) as indivisible, eternal units of matter combining to form complex substances, which can be seen as proto‑physics.

A categorical analysis of reality including substance, quality, motion, universal, particularity and inherence, forming a rigorous early scientific ontology.

Although primarily associated with North India, his ideas were transmitted across the subcontinent, influencing later thinkers, including those revered in Tamil regions.

Maharaja Ranjit Singh – Forging India's Glorious Sikh Empire for Enduring Prosperity

 Part 7: India’s Glorious Past Which Has Great Potential to Shape the Future Today

Let's know our own heroes who made India shine and flourish. The Macaulay education system since 1835 systematically tried to erase this history and implant our invaders' history in our minds and knowledge systems, but India has demonstrated it can rise from the ashes again and again.​

Maharaja Ranjit Singh (r. 1801–1839 CE), founder of the Sikh Empire, unified Punjab's fractured misls into a secular, multi-ethnic powerhouse through modern military reforms, tolerant administration, and economic policies that revived trade, agriculture, and infrastructure, bringing prosperity to northwest India amid post-Mughal chaos.​

Rise and Conquests

Born in 1780, Ranjit Singh captured Lahore in 1799, establishing his capital and consolidating Sikh confederacies by 1813 via diplomacy and force. Campaigns annexed Multan (1818), Kashmir (1819), and Peshawar (1834), expanding from Sutlej to Khyber Pass while honoring the 1809 Treaty of Amritsar with the British, securing borders without major conflict.​

Secular Administration

Ranjit Singh's Lahore Darbar featured diverse officials—Sikhs, Hindus (e.g., Dogra brothers), Muslims, and Europeans like French general Allard—in roles from finance (diwan) to judiciary, promoting merit over religion. Provinces (prahlads) under cardars handled revenue and justice locally, with the king intervening for equity, fostering stability and loyalty across faiths.​

Military Modernization

He built Europe's envy—a 100,000-strong Khalsa army with European-trained artillery (Topkhana), infantry, and cavalry, blending Sikh valor with Western tactics under officers like Ventura and Avitabile. This force deterred Afghans and Mughals, enabling secure frontiers and reallocating conquest wealth to civilian welfare.​

Economic Flourishing

Agriculture boomed via low taxes (25–50% on produce), irrigation canals, and crop incentives, turning Punjab's fertile plains into granaries exporting wheat and cotton. Trade routes reopened safely, linking Amritsar's shawl/wool markets to Central Asia, Persia, and British India; minimal duties spurred handicrafts, banking, and caravans, filling treasuries with gold/silver coins.​

Urban hubs like Lahore thrived with bazaars, while guilds regulated commerce equitably.​

Cultural and Religious Patronage

Ranjit Singh gilded the Harmandir Sahib (Golden Temple), rebuilt gurdwaras like Hazur Sahib, and patronized arts, architecture, and literature in Persian, Punjabi, and Sanskrit, blending Sikh, Hindu, and Islamic motifs. Tolerance—protecting mosques, temples, and shrines—ensured harmony, elevating Punjab as a cultural beacon.​

India's Prosperity under Ranjit Singh

Ranjit Singh's rule transformed Punjab from anarchy to affluence, slashing violence for booming trade, agrarian surplus, and infrastructure that connected India globally. Secular meritocracy integrated communities, funding welfare and arts while resisting foreign incursions, embodying indigenous revival and stability.