From what is gathered, in 1812 - surveyors William Keys and Macmohan visited the Nilgiri Hills (South India) and submitted their experience-report to the Collector of Coimbatore, John Sullivan. This region was entirely under the control of tribals called 'Todas' as no ruler had seized their land and, hence, the Todas thrived along with other tribes in different locations of the forests.
The climate of the hills gave the Todas plenty of natural green pasturing grounds for buffalo-rearing and thereby they supported their vocation of selling the dairy products all around the neighboring villages. Though there were several other tribes living in the Nilgiris (Paniya tribe, Badaga people) - the Todas are famous for their red, black and white embroidered shawls and silver jewellery. The women fashion their long hair into ringlets by repeatedly twirling them with their fingers moistened with buffalo butter or coconut oil. The Todas traditionally lived in settlements (munds) consisting of three to seven small thatched houses constructed in the shape of half-barrels and spread across the slopes of the pastures. Till today, the Toda temple is revered in such a way that it is out of bounds for any passing non-Toda visitor.
The once-practiced-fraternal-polyandry existed among the Todas, where a woman married all brothers of a family. But, now it is no more. The Toda dress consists of a single-piece cloth which is worn by both men and women on top of their usual clothing. The religious and funerary rites are conducted amidst complex poetic songs describing the dear buffalos. During the last quarter of the 20th century, some Toda pasture lands were lost due to agriculture by outsiders or deforestation.
During the last decade, both Toda society and culture have become the focus of an international effort at culturally sensitive environmental restoration. The Toda lands are now a part of The Nilgiri Biosphere Reserve, a UNESCO-designated International Biosphere Reserve and are under consideration by the UNESCO World Heritage Committee for selection as a World Heritage Site.
I am in my own and sole company when I am in a state of sadness or grief. For a life spent in experiencing all variety of things, I know that both sadness and grief are normal emotions, followed by the result f loss or defeat. In an enlightened way, I am also aware that I possess a free will to lead a life of peace. However, from time to time, I find myself being dislodged by waves of worldly afflictions. The commotion cracks my spirit. Other factors emerge over time, clearly showing me that the risks of impending storms are too many, cutting into the beams of my happiness. Then, when I have lost the battle almost completely, the movement and the energy of the aftermath breaks new ground, transporting me into spaces of emptiness. Broadly, these companionless zones provide distinct dimensions for my all-consuming mood of distress. Automatically and unconditionally, I am in emptiness, rediscovering the futility of lifemy life. Though I am weary and down, though my circumstance defy me, the adversity, however, does not rob me from writing. In fairness, I actually have something in my power to trust my thought to develop into lines behaving jus as I am feeling, sighting what's going around me. In fairness, I actually have something in my power to trust my thought to develop into lines behaving just as I am feeling, sighting what's going around me. In emptiness, I sense a heightened appetite to express these impressions when I am subjected to this kind of uncertain and sporadic vacuum.
From the book: No Journey Ends by Geeta Chhabra
In India, according to a newspaper report (21st May 2013), all private and public hospitals from now on will have to provide treatment to victims of acid attacks, or sexual crimes in Gujarat, free of charge. Further more, any doctor or hospital found refusing treatment will face up to one year of imprisonment and fines, or both.
The state home department has also instructed every police station to register acid attacks as well as all type of sexual offences under the new Act passed by the Government of India in April 2013. Gang-rape accused could face minimum 20 years of imprisonment and maximum imprisonment for the entire lifetime until death.
Like all God-filled seers, Sri Sri Lahiri Mahasaya (1828 - 1895) had the qualities of intense kindness and humility. Along with these distinctions, the great saint also possessed the flowing virtue of encouraging his disciples through these wordings: banat, banat, ban jai, in order to boost them towards their spiritual goals. Purely the literary calculation of this catchy phrase in Hindustani dialect means: slow and steady wins the race.
The phrase may be differing in evenness from person to person; but for a learner, such as me, it goes a long way and in many ways. The root of banat, banat, ban jai, has the ever-lasting strength to pass on the enlightened vision, endless experience of: the house-holder yogi - Sri Sri Lahiri Mahasaya. Each word combines to raise my own standard of perseverance and consistency - particularly at periods, or, points, when my spiritual progress is slowing, or showing signs of stagnation.
To a high degree, the web of responsibilities and duty towards our households never shrinks; the risks of being tossed into an ocean of challenges with family matters carry on right till the end of our lives. Sri Sri Lahiri Mahasaya's famous, loving words are always echoing in my ears. In the chambers of my heart, banat, banat, ban jai is etched, forever. As a householder myself: psychologically, and logically, the sage's saying gives out the meaning, the general gist in the following ways to me:
1. Small steps of doing will take you to the final step of: Done!
2. Keep up with the continuity!
3. Never give up on your worthy goals!
The relevance and usefulness of banat, banat, ban jai comes perfectly in all my day to day activities.
Banat, banat, ban jai also moves me back to my childhood days when I rarely missed out on the glorious moral of the poem, 'Kind Bruce and the Spider', as well as on the story, 'The Hare and the Tortoise.'
Glossary.
Banat, banat, ban jai - can be literally translated as: 'Making, making some day, we will make it. Or, as: 'Striving, striving, one day behold! The Divine Goal.'
The climate of the hills gave the Todas plenty of natural green pasturing grounds for buffalo-rearing and thereby they supported their vocation of selling the dairy products all around the neighboring villages. Though there were several other tribes living in the Nilgiris (Paniya tribe, Badaga people) - the Todas are famous for their red, black and white embroidered shawls and silver jewellery. The women fashion their long hair into ringlets by repeatedly twirling them with their fingers moistened with buffalo butter or coconut oil. The Todas traditionally lived in settlements (munds) consisting of three to seven small thatched houses constructed in the shape of half-barrels and spread across the slopes of the pastures. Till today, the Toda temple is revered in such a way that it is out of bounds for any passing non-Toda visitor.
The once-practiced-fraternal-polyandry existed among the Todas, where a woman married all brothers of a family. But, now it is no more. The Toda dress consists of a single-piece cloth which is worn by both men and women on top of their usual clothing. The religious and funerary rites are conducted amidst complex poetic songs describing the dear buffalos. During the last quarter of the 20th century, some Toda pasture lands were lost due to agriculture by outsiders or deforestation.
During the last decade, both Toda society and culture have become the focus of an international effort at culturally sensitive environmental restoration. The Toda lands are now a part of The Nilgiri Biosphere Reserve, a UNESCO-designated International Biosphere Reserve and are under consideration by the UNESCO World Heritage Committee for selection as a World Heritage Site.
Geeta Chhabra
I am in my own and sole company when I am in a state of sadness or grief. For a life spent in experiencing all variety of things, I know that both sadness and grief are normal emotions, followed by the result f loss or defeat. In an enlightened way, I am also aware that I possess a free will to lead a life of peace. However, from time to time, I find myself being dislodged by waves of worldly afflictions. The commotion cracks my spirit. Other factors emerge over time, clearly showing me that the risks of impending storms are too many, cutting into the beams of my happiness. Then, when I have lost the battle almost completely, the movement and the energy of the aftermath breaks new ground, transporting me into spaces of emptiness. Broadly, these companionless zones provide distinct dimensions for my all-consuming mood of distress. Automatically and unconditionally, I am in emptiness, rediscovering the futility of lifemy life. Though I am weary and down, though my circumstance defy me, the adversity, however, does not rob me from writing. In fairness, I actually have something in my power to trust my thought to develop into lines behaving jus as I am feeling, sighting what's going around me. In fairness, I actually have something in my power to trust my thought to develop into lines behaving just as I am feeling, sighting what's going around me. In emptiness, I sense a heightened appetite to express these impressions when I am subjected to this kind of uncertain and sporadic vacuum.
Geeta Chhabra
From the book: No Journey Ends by Geeta Chhabra
In India, according to a newspaper report (21st May 2013), all private and public hospitals from now on will have to provide treatment to victims of acid attacks, or sexual crimes in Gujarat, free of charge. Further more, any doctor or hospital found refusing treatment will face up to one year of imprisonment and fines, or both.
The state home department has also instructed every police station to register acid attacks as well as all type of sexual offences under the new Act passed by the Government of India in April 2013. Gang-rape accused could face minimum 20 years of imprisonment and maximum imprisonment for the entire lifetime until death.
Geeta Chhabra
Like all God-filled seers, Sri Sri Lahiri Mahasaya (1828 - 1895) had the qualities of intense kindness and humility. Along with these distinctions, the great saint also possessed the flowing virtue of encouraging his disciples through these wordings: banat, banat, ban jai, in order to boost them towards their spiritual goals. Purely the literary calculation of this catchy phrase in Hindustani dialect means: slow and steady wins the race.
The phrase may be differing in evenness from person to person; but for a learner, such as me, it goes a long way and in many ways. The root of banat, banat, ban jai, has the ever-lasting strength to pass on the enlightened vision, endless experience of: the house-holder yogi - Sri Sri Lahiri Mahasaya. Each word combines to raise my own standard of perseverance and consistency - particularly at periods, or, points, when my spiritual progress is slowing, or showing signs of stagnation.
To a high degree, the web of responsibilities and duty towards our households never shrinks; the risks of being tossed into an ocean of challenges with family matters carry on right till the end of our lives. Sri Sri Lahiri Mahasaya's famous, loving words are always echoing in my ears. In the chambers of my heart, banat, banat, ban jai is etched, forever. As a householder myself: psychologically, and logically, the sage's saying gives out the meaning, the general gist in the following ways to me:
1. Small steps of doing will take you to the final step of: Done!
2. Keep up with the continuity!
3. Never give up on your worthy goals!
The relevance and usefulness of banat, banat, ban jai comes perfectly in all my day to day activities.
Banat, banat, ban jai also moves me back to my childhood days when I rarely missed out on the glorious moral of the poem, 'Kind Bruce and the Spider', as well as on the story, 'The Hare and the Tortoise.'
Geeta Chhabra
Glossary.
Banat, banat, ban jai - can be literally translated as: 'Making, making some day, we will make it. Or, as: 'Striving, striving, one day behold! The Divine Goal.'
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