There have been influential people born into Shudra families who through their devotion to God became great well-known Hindu saints. Some saint-gurus like Gulabrao, Potuluri and Tukaram even had Brahmins as their disciples. While Vedas were texts that most Brahmins claimed as their's to preech and interpret, sages like Badari taught that even Shudras havete legitimacy to to do so, and many Shudras and Ati-Shudras were taught the Vedas even in ancient times such Raikva did with his pupil Janasruti Pautrayana. P.43, Śaṃkara's Advaita Vedānta: a way of teaching, By Jacqueline Suthren Hirst Other saints attained the status of Brahmin through their devotion and tapasya such as Jalandhara and Nandanar. Some Shudras are ritually concecrated to become Brahmins like the Thachudaya Kaimal caste of Kudalmannikam in Tamil Nadu.
Some scriptures written by Brahmin it is described that God manifested as Shudras such as in the Srimad Bhagavatam where the God as the trinity of Brahma, Vishnu, and Shiva incarnates as a Brahmin, Shudra, and Harijan to test Rantideva. P. 231, The concise Śrīmad Bhāgavataṁ, By Venkatesananda (Swami.)
There were also Brahmins that served as priests in temples sponsored by Shudra kings and civilians, such as Ramakrishna who served for the widow Rani Rasmani. P. 94, The madness of the saints: ecstatic religion in Bengal, By June McDaniel
Shudra devotees have made great contribution through their compositions of hymns, texts and translations of Sanskrit texts into other languages. For example, Kasi Das translated the Mahabharata into Bengali. Kirti Bas translated the Ramayana into Bengali. Prem Das composed the scriptures Chaitanyea Bhagavat, Chaitanyea Chundroday, Chaitanyea Churitamirita, Chaitanyea Mongal, and Chaitanyea Sangita. Other devout Shudras composed non-scriptural texts praising Hindu saints as done by Nil Mani Bysack who wrote History of India and Lives of nine eminent Hindu females.
- Aitreya Mahidasa, composed the Aitreya Brahmana and sections 1-3 of the Aitreya Aranyaka (the latter contains the Aitreya Upanishad - one of the 10 canonical Upanishads for Hindus) belonging to the Rigveda.
- Acyutananda, Karanam caste, 1 of the 5 Panchasakhas, born in Tilakana (Cuttack district in Orissa) P. 140, Prataparudradeva, the last great Suryavamsi King of Orissa (A.D. 1497 to A.D ..., By Dipti Ray , ethnic Oriya-speaker, and major figure of Vaishnavism, and was the patron saint of Gopalas (cow-hearders), Kaivartas (fishermen), Kamaras (blacksmiths).
Ajahn ChahFor more detailed information, have a look at the video-series of the Life of Ajahn Chah. Venerable Ajahn Chah (Phra Bodhiñāna Thera) was born into a typical farming family in a rural village in the province of Ubon Rachathani, N.E. Thailand, on June 17, 1918. He lived the first part of his life as any other youngster in rural Thailand, and, following the custom, took ordination as a novice in the local village monastery for three years, where he learned to read and write, in addition to studying some basic Buddhist teachings. After this he returned to the lay life to help his parents, but, feeling an attraction to the monastic life, at the age of twenty (on April 26, 1939) he again entered a monastery, this time for higher ordination as a bhikkhu, or Buddhist monk.
He spent the first few years of his bhikkhu life studying some basic Dhamma, discipline, Pāli language and scriptures, but the death of his father awakened him to the transience of life. It caused him to think deeply about life's real purpose, for although he had studied extensively and gained some proficiency in Pāli, he seemed no nearer to a personal understanding of the end of suffering. Feelings of disenchantment set in, and a desire to find the real essence of the Buddha's teaching arose. Finally (in 1946) he abandoned his studies and set off on mendicant pilgrimage. He walked some 400 km to Central Thailand, sleeping in forests and gathering almsfood in the villages on the way. He took up residence in a monastery where the vinaya (monastic discipline) was carefully studied and practiced. While there he was told about Venerable Ajahn Mun Bhuridatto, a most highly respected Meditation Master. Keen to meet such an accomplished teacher, Ajahn Chah set off on foot for the Northeast in search of him. He began to travel to other monasteries, studying the monastic discipline in detail and spending a short but enlightening period with Venerable Ajahn Mun, the most outstanding Thai forest meditation master of this century. At this time Ajahn Chah was wrestling with a crucial problem. He had studied the teachings on morality, meditation and wisdom, which the texts presented in minute and refined detail, but he could not see how they could actually be put into practice. Ajahn Mun told him that although the teachings are indeed extensive, at their heart they are very simple. With mindfulness established, if it is seen that everything arises in the heart-mind: right there is the true path of practice. This succinct and direct teaching was a revelation for Ajahn Chah, and transformed his approach to practice. The Way was clear.
For the next seven years Ajahn Chah practiced in the style of an ascetic monk in the austere Forest Tradition, spending his time in forests, caves and cremation grounds, ideal places for developing meditation practice. He wandered through the countryside in quest of quiet and secluded places for developing meditation. He lived in tiger and cobra infested jungles, using reflections on death to penetrate to the true meaning of life. On one occasion he practiced in a cremation ground, to challenge and eventually overcome his fear of death. Then, as he sat cold and drenched in a rainstorm, he faced the utter desolation and loneliness of a homeless monk.
After many years of travel and practice, he was invited to settle in a thick forest grove near the village of his birth. This grove was uninhabited, known as a place of cobras, tigers and ghosts, thus being as he said, the perfect location for a forest monk. Venerable Ajahn Chah's impeccable approach to meditation, or Dhamma practice, and his simple, direct style of teaching, with the emphasis on practical application and a balanced attitude, began to attract a large following of monks and lay people. Thus a large monastery formed around Ajahn Chah as more and more monks, nuns and lay-people came to hear his teachings and stay on to practice with him.
Ajahn Chah's simple yet profound style of teaching has a special appeal to Westerners, and many have come to study and practice with him, quite a few for many years. In 1966 the first westerner came to stay at Wat Nong Pah Pong, Venerable Sumedho Bhikkhu. The newly ordained Venerable Sumedho had just spent his first vassa ('Rains' retreat) practicing intensive meditation at a monastery near the Laotian border. Although his efforts had borne some fruit, Venerable Sumedho realized that he needed a teacher who could train him in all aspects of monastic life. By chance, one of Ajahn Chah's monks, one who happened to speak a little English visited the monastery where Venerable Sumedho was staying. Upon hearing about Ajahn Chah, he asked to take leave of his preceptor, and went back to Wat Nong Pah Pong with the monk. Ajahn Chah willingly accepted the new disciple, but insisted that he receive no special allowances for being a Westerner. He would have to eat the same simple almsfood and practice in the same way as any other monk at Wat Nong Pah Pong. The training there was quite harsh and forbidding. Ajahn Chah often pushed his monks to their limits, to test their powers of endurance so that they would develop patience and resolution. He sometimes initiated long and seemingly pointless work projects, in order to frustrate their attachment to tranquility. The emphasis was always on surrender to the way things are, and great stress was placed upon strict observance of the vinaya.
From that time on, the number of foreign people who came to Ajahn Chah began to steadily increase. By the time Venerable Sumedho was a monk of five vassas, and Ajahn Chah considered him competent enough to teach, some of these new monks had also decided to stay on and train there. In the hot season of 1975, Venerable Sumedho and a handful of Western bhikkhus spent some time living in a forest not far from Wat Nong Pah Pong. The local villagers there asked them to stay on, and Ajahn Chah consented. The Wat Pah Nanachat ('International Forest Monastery') came into being, and Venerable Sumedho became the abbot of the first monastery in Thailand to be run by and for English-speaking monks.
In 1977, Ajahn Chah and Ajahn Sumedho were invited to visit Britain by the English Sangha Trust, a charity with the aim of establishing a locally-resident Buddhist Sangha. Seeing the serious interest there, Ajahn Chah left Ajahn Sumedho (with two of his other Western disciples who were then visiting Europe) in London at the Hampstead Vihara. He returned to Britain in 1979, at which time the monks were leaving London to begin Chithurst Buddhist Monastery in Sussex. He then went on to America and Canada to visit and teach.
In 1980 Venerable Ajahn Chah began to feel more accutely the symptoms of dizziness and memory lapse which had plagued him for some years. In 1980 and 1981, Ajahn Chah spent the 'rains retreat' away from Wat Nong Pah Pong, since his health was failing due to the debilitating effects of diabetes. As his illness worsened, he would use his body as a teaching, a living example of the impermanence of all things. He constantly reminded people to endeavor to find a true refuge within themselves, since he would not be able to teach for very much longer. This led to an operation in 1981, which, however, failed to reverse the onset of the paralysis which eventually rendered him completely bedridden and unable to speak. This did not stop the growth of monks and lay people who came to practise at his monastery, however, for whom the teachings of Ajahn Chah were a constant guide and inspiration.
After remaining bedridden and silent for an amazing ten years, carefully tended by his monks and novices, Venerable Ajahn Chah passed away on the 16th of January, 1992, at the age of 74, leaving behind a thriving community of monasteries and lay suporters in Thailand, England, Switzerland, Italy, France, Australia, New Zealand, Canada and the U.S.A, where the practise of the Buddha's teachings continues under the inspiration of this great meditation teacher.
Although Ajahn Chah passed away in 1992, the training which he established is still carried on at Wat Nong Pah Pong and its branch monasteries, of which there are currently more than two hundred in Thailand. Discipline is strict, enabling one to lead a simple and pure life in a harmoniously regulated community where virtue, meditation and understanding may be skillfully and continuously cultivated. There is usually group meditation twice a day and sometimes a talk by the senior teacher, but the heart of the meditation is the way of life. The monastics do manual work, dye and sew their own robes, make most of their own requisites and keep the monastery buildings and grounds in immaculate shape. They live extremely simply following the ascetic precepts of eating once a day from the almsbowl and limiting their possessions and robes. Scattered throughout the forest are individual huts where monks and nuns live and meditate in solitude, and where they practice walking meditation on cleared paths under the trees.
Wisdom is a way of living and being, and Ajahn Chah has endeavored to preserve the simple monastic life-style in order that people may study and practice the Dhamma in the present day. Ajahn Chah's wonderfully simple style of teaching can be deceptive. It is often only after we have heard something many times that suddenly our minds are ripe and somehow the teaching takes on a much deeper meaning. His skillful means in tailoring his explanations of Dhamma to time and place, and to the understanding and sensitivity of his audience, was marvelous to see. Sometimes on paper though, it can make him seem inconsistent or even self-contradictory! At such times the reader should remember that these words are a record of a living experience. Similarly, if the teachings may seem to vary at times from tradition, it should be borne in mind that the Venerable Ajahn spoke always from the heart, from the depths of his own meditative experience.
- Arun Anand-
- Former Scholar BTech Mech, MBA IIT Delhi, Social Worker, Running NGO for Dalit and poor in bangalore
Dr. Baldev Singh Sher First Dalit (Ravidasia/Ramdasia Sikh) Medical Graduate from Glasgow in 1910 and son of Giani Ditt Singh Ji
Birsa Munda, Indian independence advocate, tribal leader and folk hero
- (Bahila, from Kabhauradesa in Kamarupa P. 37 The Ṣaṭsāhasra saṃhitā: chapters 1-5 By J. A. Schoterman , a devotee of Shiva)
From Wikipedia, the free encyclopedia
Bāhila was an Arab tribe based in Najd (central Arabia). Part of the tribe was settled and part of it was semi-nomadic. The Bahila was first mentioned during the early years of Islam, in the mid-7th century. During that time, many Bahila tribesmen migrated to Syria and Basra. Many of those who went to Syria later moved to Khurasan as part of the Umayyad garrison there. As a sub-tribe of Qays, they fought alongside the Qaysi coalition against the Yamani tribes during the Umayyad era. The scholar al-Asma'i and the general Qutayba ibn Muslim both belonged to the tribe. The Bahila were last mentioned in the 10th century.
According to W. Caskel, the genealogy of the Bahila "is somewhat complicated". The namesake of the tribe, Bahila, was a wife of Malik ibn A'sur ibn Sa'd ibn Qays, and after the latter's death, was married to Malik's brother Ma'n. Bahila mothered one son from Malik and two sons from Ma'n, and was also the foster mother of ten other sons of Ma'n (the foster sons came from two other mothers). Caskel describes this genealogy as a series of "artifices", which were familiar to the Arab genealogists, though the "accumulation" of such artifices with the origins of the Bahila was "remarkable". Among the sons of Bahila who later fathered large clans were Qutayba, Wa'il, Ji'awa and Awd. The Qutayba and Wa'il were the largest sub-tribes of the Bahila and both were engaged in a rivalry for supremacy over the Bahila.
The Bahila's original homeland was called Sūd Bāhila or Sawād Bāhila. It was situated in the Najd (central Arabia). The tribe's settlements, including al-Quway', Idhnayn Shammal, Hufayra and Juzayla, were located on either side of the route between Mecca and the area corresponding with modern-day Riyadh. The Ji'awa clan of Bahila lived further west at the foot of the al-Jidd mountains. They were the northern neighbors of the Banu Ghani, another tribe that descended from A'sur ibn Sa'd ibn Qays. The Bahila were partly settled and partly semi-nomadic. They lived under the protection of the Banu Kilab and Banu Ka'b, sub-tribes of the Banu 'Amir. There is scant reference to the Bahila in the pre-Islamic period. Among these references were the slaying of a warrior from the tribe named al-Muntashir, and a battle involving the tribe. Both episodes occurred shortly before the emergence of Islam in Arabia in the 610s.
According to Caskel, "The history of the [Bahila] tribe becomes clear for the first time under Islam." In the 630s, part of the Bahila migrated from Arabia to Syria and to the vicinity of Basra.They formed part of the early Muslim army, and Bahila tribesmen from Syria were part of the Arab garrison in Khurasan. As members of the Qays, the Bahila took part in the revenge-driven battles between the Qays and Yaman coalitions in the years following the rout of the Qays at the Battle of Marj Rahit in 684. A second major exodus of Bahila tribesmen from Arabia occurred in the early to mid-9th century. Around that time, the Bahila's Arabian territories were largely overrun by the Banu Numayr, a sub-tribe of the Banu 'Amir. The Bahila migrants entered the lower Euphrates region, first in the vicinity of al-Hufayr near Basra and from there into the sandy al-Taff tract on the southern border of the Bata'ih marshes. After 837, these Bahila tribesmen settled in the Bata'ih itself, where in 871 they were attacked by Abbasid troops on their way to suppress the Zanj Rebellion. Consequently, the Bahila allied with the Zanj. Afterward nothing is heard of the Bahila.
Caskel writes that the "Bahila developed an abundance of talents of all kinds". A companion of the Islamic prophet Muhammad, Abu Umamah, hailed from the tribe. Two brothers from the tribe, Salman ibn Rabi'ah and Abd al-Rahman ibn Rabi'ah, both served as generals under caliphs Abu Bakr and Umar in the 630s–640s. In the early 8th century, a member of the Bahila, Qutayba ibn Muslim, was appointed the Umayyad governor of Khurasan and was a key general in the Muslim conquest of Transoxiana. The tribe also produced al-Asma'i, the well-known philologist.
- Bhagat Amir Shankar, butcher, devotee of Shirdi Sai Baba
- Bhagat Avvaiyyar, Ezhava
- Bhagat Bala Ganpat Shimpi, tailor, friend of Shirdi Sai Baba
- Bhakta Ghosa, the daughter to Bhakta Kakshivat who wrote verses in the Rig Veda.
- Bhakta Jaidev, made poetry of the Gita-Govinda
- Bhakta Kakshivat, a Brahmavadin, was the son of Dirghatamas by a Shudra maid servant (Brihaddevata 4.24-25). His descendants are also referred to as "Kakshivat".
- Bhakta Murtigana, disciple of Varmashiva,initiated into all tantric rahasyas by Varmashiva and became a great tantric himself. He was made the preceptor of the Rathod king Shurapala, despite being Shudra on account of his learning, he succeeded Varmashiva as the lord of the math
- Balaram Das, Bauri P. 31, Prataparudradeva, the last great Suryavamsi King of Orissa (A.D. 1497 to A.D..., By Dipti Ray caste, called Shudra Muni, 1 of the 5 Panchasakhas, born in Orissa and a major figure of Vaishnavism. P. 43, The Quarterly review of historical studies, Volume 43, Institute of Historical Studies (Calcutta, India) , he wrote the Sidhanta Damaru, Jagmohan Ramayana, and some commentaries
- Bhagat Prasanna, disciple of Brahmin Lalmohan P. 116,Between history and histories: the making of silences and commemorations, By Gerald M. Sider, Gavin A. Smith
- Bhakta Narayan Baba, the youngest son of Tukaram, began Pandharpur Festival in 1685
- Beant Singh Khalsa - Kill Indian Prime Minister Indira Gandhi and take the revenge of attack on Shri Akal Takhat Sahib.
- Shaeed Baba Sangat Singh Ji Martyr in the Battle of Chamkaur Sahib
- Betha Sudhakar ("Pichha kottudu sudhakar") - Popular Comedian & Character Artist in Tollywood
BAHULEYAN: DOCTOR WITH A MISSION
Haunted by dying screams NRI doctor donates US$ 20 million to Kerala village Chemmanakary in Kottayam
By THE VERDICT TEAM
CHEMMANAKARY, ONE of the typical Kerala villages in Kottayam district has had the fortune to have a Kumar Bahuleyan born there. Dr Bahuleyan, look up to the village as his own home and started transforming the village into a heaven by investing his hard earned American dollars into make a shape to the life of his counterparts in Kerala.
Bahuleyan, who belongs to the ‘untouchable community’ (read as Dalit), lived in the village seeing the poverty even though his father was a physician in the village. He saw his three siblings dying because of starvation. The family brought up the two remaining in the poor family and Bahuleyan who was good in education, fought to survive and go to the school. He fought, disease and hunger every step of the way and his brilliancy helped him to get through the Kerala government’s scholarship while studying. He stood first in while education and it helped him to acquire a medical degree. Dr Bahuleyan was an eternal optimist, in his own words.
After graduating in medical science, the Kerala government taking into account his ability to circumvent sent him to the United Kingdom for for neurosurgical training as the state did not have a neurosurgeon at that time. When the doctor returned home the military picked him up for the forces, which did not have a qualified neurosurgeon, during the time of Chinese aggression.
However, the Keralites does not have the fortune to get served by the eminent doctor or it may be the doctors ‘fortune’ that the Kerala government did not have a place for him. A fresh man had filled his place, when he returned. The bureaucratic red tape followed doctor and the qualified surgeon had to sit at home ideally. Waiting made doctor to flee his mother country to Onatario, Canada in the United Kingdom seeking an opportunity their. He found a right place in Buffalo, where for the first time in his life he achieved economic and professional security.
However, doctor never forgot his native place, Chemmanakary. He kept visiting the village regularly whenever he got a short vacation. Whenever he visited his native village he found the sad state of his village is as it is even after fifty years of much celebrated Independence. The doctor found that his native still did not have potable drinking water, sanitation, electricity, roads and health centers. The condition of sanitation in the village was very poor and he noticed that even well settled community in his village never bothered about the contamination, which was lacking people’s awareness.
The doctor started acting accordingly. He never tried to blame the authorities or the people living around him. Instead, the energetic doctor took an oath to set up a beautiful and clean village. In 1989, doctor established a not-for-profit private organization to bring basic health care to Kerala villages. The doctor put in around Rs 10 crore during two three years, and his attempt was to come back to his village and do some community work.
The Bahuleyan Charitable Foundation, founded by Dr Kumar Bahuleyna, began with a health survey to pick a target area. It chose an area comprising 17 sq. miles with a population of 66,356.The foundation plunged into a latrine construction programme in this area where 5009 of the 18,362 houses did not have latrines.So far 619 latrinees meeting WHO standards and costing Rs.4,000 each have been built. "The people initially had no clue what to do with a latrine and started using it as a store room,” says Bahuleyan.
In 1993 the foundation built a small clinic in the village to treat pregnant women and children. Demand was so high in spite of poor accessibility ( there were no roads leading to the clinic),that the centre was soon upgraded and moved to Vaikom town. The foundation also spent Rs.50 lakh to construct a 6km road to the main highway and subsidiary roads to link the clinic.
The Vaikom wing of The Indo- American Hospital opened in 1995 with 30 beds."It was named to highlight the fact that it is built with the money I earned in the U.S and to acknowledge the American taxpayer’s contribution,” explained the doctor.
But with most of the patients being poor the hospital was making little by way of revenue and its very existence was threatened . "I started this whole project out of my sentiments, with no planning,” said Bahuleyan.” " However I realized I had to do something revenue generating to make it viable.”
Today the Indo American Speciality Hospital for Neuro Surgery is a supreme blend of American Technology occupied with Indian tradition of selfless service to humanity. This super speciality hospital provides all facilities as available in any of the finest humanity. This super speciality hospital provides all facilities as available in any of the finest hospitals in Europe or the US. The hospital comes along with a posh backwater resort, Kalathil Health Resort that caters to the aspirations of the national and international patients and tourists. The revenue surplus and the proceeds from the resort would help to augment and expand the reach of charity of Indo-American Hospital.
The Latest Take from the Press…
EIGHTY-ONE-YEAR-OLD KUMAR Bahuleyan, a neurosurgeon, who once led a lavish lifestyle that included moving around in a Rolls Royce and five Mercedes, besides an aeroplane, has used the money to build a hospital specialising in neurosurgery, a health clinic and a spa in Chemmanakary in Kerala's Kottayam District. A Dalit based in Buffalo, New York, for the last 34 years, has given 20 million dollars to his village in Kerala.
Bahuleyan said that the desire to do something for his native place germinated between 1982 and 1987, when he visited the area, and found that nothing had changed. He said that he felt like returning something to the village, which had taught him and made him something in life.
Bahuleyan says he lost two younger brothers and a sister to water-borne disease in 1930s, and even today he says he is haunted by their dying screams. As a 'untouchable', Bahuleyan had to take a circuitous route to school because he wasn't allowed to pass a Hindu temple. A brilliant student, he succeeded in joining a medical college in Madras. From their, he proceeded to Edinburgh for six years of neurosurgical training before eturning home.
Unfortunately, there was no vacancy for a neurosurgeon in those days, and Bahuleyan left for Kingston and then Albany Medical College, before coming to Buffalo in 1973 to work with noted American neurosurgeon Dr John Zoll.
During his 26-year career, Bahuleyan served as a clinical associate professor in neurosurgery at the University at Buffalo before retiring in 1999 as a multi-millionaire.
In 1989, he set up the Bahuleyan Charitable Foundation, which built a small clinic in India for young children and pregnant women in 1993 in south India. Bahuleyan's foundation also built the Indo-American Hospital Brain and Spine Centre in 1996, starting with 80 beds.
The foundation opened the Kalathil Health Resorts, offering luxury rooms, health spas and exercise rooms in 2004.
Bahuleyan's latest venture -- East India Seven Seas Sailing Company, plans to invite applications from Americans willing to spend a few weeks in India, to volunteer in Bahuleyan's hospital and to teach sailing.
Bahuleyan lives with his wife, pathologist Indira Kartha. He spends six months of the year in America, and rest in India, looking after the work of his foundation.
BRAIN & SPINE CENTRE
Chemmanakary, Akkarappadam (P.O),
Vaikom 686 143, Kerala, India
Tel / Fax: (91-4829) 273281, 273282, 273283, 274163
Dadaji Ramaji Khobragade68-yr-old Dadaji Ramaji Khobragade is a Indian Buddhist farmer with a grouse. Ten years ago he shot to fame for breeding a variety of rice called Hmt which went on to become one of the highest yielding varieties in the region.It even became popular in neighbouring states of Andhra Pradesh and Madhya Pradesh. In Maharashtra it is grown in over 6,88,000 hectares ..
Dadaji Khobragade, HMT Rice Variety Developer
” When my neighbours took it to the market to sell it, the traders could immediately tell this was different variety and asked for its name. One of the farmers was wearing an Hmt watch and decided to call the rice variety that. Eversince it been called Hmt rice”.
Grassroots innovation like Khobragade’s are classic example of necessity being the mother of invention. And yet he is a bitter man today. While the seeds he helped develop sell for as much as 1500 rupees a quintal he’s got nothing. Leave alone money even recognition seems to be taking its time finding him.
By 1994 when Hmt became a rage with paddy farmers as far as Chattisgarh and Andhra Pradesh. The local agricultural university took 5 Kgs kg of HMT seeds from Khobragade saying that the rice station wanted to experiment with it. In 1998, the university released a new variety in the State called Pkv hmt after the researchers say they “purified” the seed they had obtained from Khobragade.
Sharad Nimbalkar, Vc Punjabrao Krishi Vidyapeeth says”The original seed may have come from Khobragade but now it is entirely the University’s intellectual property.”
In a tragic twist of fortunes. Khobragade has fallen on hard time. He has to work for daily wages to support his seven-member family but his grassroots research has helped fellow farmers.
Dadaji Khobragade, Rice Variety Developer says “I have worked very hard to develop this new variety of paddy. I though this will help me and my family economically. But today we lead a hard life due to poverty.”
Bhimrao Shende, Neighbour says ” In 1990 we all had haystack roofs… Now we have pucca roofs and better homes and our village’s economic condition has improved because of his high yield producing seeds”.
Khobragade has not lost hope. He showed us his six new varieties of rice. Each of them carefully framed and labelled. One of them is called Drk after himself. He’s asked the government to convince the university to allow him to claim royalty for his variety of rice.
Badri Maharaj, Fiji ke Legislative Council ke pahila Hindustani sadasya banaa, jab uske 1917 me, Fiji ke Governor Hindustani log ke khatir Council me manonit karis. Fiji ke Hindustani logan isse khushi nai rahin aur wakiil, Manilal Doctor ke aapan leader maangat rahin. Uu 1920 aur 1921 ke strike ke virod karis rahaa aur ii nai maangat rahaa ki Hindustani log India laut jaae. Maharaj, Council ke bahas me bahut kamti hissa liis rahaa aur kuchh khaas visay, jaise ki girmit ke khatam kare waala prathao aur Hindustani ke sex ratio, sikchha aur ghar ke sudhare waala prasthao me kuchh nai bolis. Uske Council me thora kuchh yogdaan me hae, ii maang ki Kaiviti log ke rakam ek Indian Administration bhi suruu karaa jaawe jon ki panchayat ke rakam rahe. Uu chhota larrkan ke saadi ke virod karis aur Poll tax ke virod me uu 1923 me Council se resign kar diis. 1926 me sakar fir se Maharaj ke 1929 talak Council ke member banais. Uu sikchha me bahut yogdaan diis aur Fiji me Hindustani log khatir pahila school bhi banais rahaa. Maharaj, Fiji me Arya Samaj ke samarthan karat rahaa aur uske Dayanand Medal for Meritorious Service dewa gais rahaa.
Fiji me girmit aur kisaniMaharaj 1868 me Bamoli gaon, Badrinath, Uttarakhand, India me paida bhaes rahaa. Use pitaji, Pandit Rashi Rasu, ek jyotishi rahaa Uu Fiji 1889 me girmit me aais rahaa aur Melbourne Trust Company ke Penang Mill me, paanch shilling aur chhe penny ke talab, paanch aur aadha din ke khatir talab pe kaam kar lagaa. Tiin saal ke baad uu aapan girmit se paisa de ke chhutkara paae ke Company ke estate me kaam kare lagaa. Kaahe ki uu parrhe likhe jaanat rahaa, uske Company ke loharkhana (blacksmith) ke garage me equipment ke record rakkhe ke khatir kaam me lagawa gais. Uu hian pe loharkhana waala kaam bhi sikh ke Company ke loharkhana ke in-charge banaa.1900 me uu 4000 bigha jamiin lease me liis jisme se uu 500 bigha me kheti karis au baaki jamiin ke chaua charrae khatir rakhis. 1914 talak uske jamiin me 300 asaami log raha rahin. .Uu sab se pahila Fiji ke Hindustani rahaa jon ki Hindustani larrkan loagan khatir sikchha ke khatir kuch kare ke sochis aur 1898 me Fiji ke Hindustani logan khatir pahila school, Wairuku Indian School banais. Ii school me Ratu Sukuna bhi parrhis rahaa.
Legislative Council ke member1916 me, jab sarkar ii faisla pe pahucha ki ek Hindustani ke Legislative Council me manonit kare ke chaahi, tab Badri Maharaj ke manonit karaa gais. Ii Hindustani logan ke pasand nai rhaha kahe ki uu logan mangat rahin ki Manilal Doctor ke manonit karaa jae kaaheki Manilal ek wakiil rahaa aur Maharaj ke ek unparr kisan socha jaawat rahaa. Fiji Times bhi ii salah diis ki chaahe Manilal nai to C. F. Andrews ke manonit karaa jae.Maharaj Council ke bahas me bahut kamti hissa liis aur aur kuchh khaas visay, jaise ki girmit ke khatam kare waala prathao aur Hindustani ke sex ratio, sikchha aur ghar ke sudhare waala prasthao me kuchh nai bolis.
Council me yogdaan1918 me Badri Maharaj prasthao rakkhis ki Fiji me Hindustani logan khatir panchayat system suruu karaa jae. Uu Agent-General of Immigration ke lage ek chitthi me likkhis ki panchayat se Hindustani logan khatir nyaay sahaj hoe jai aur koi vivaad jaldi se sujh jaai. Agar jo koi bagal ke admii panchayat nai mangis tab case ke court ke lage lae jawa jae. Panchayat me me dunoo Hindu aur Muslim ke hoe ke chaahi jisse ke duuno dharam ke biich me bawaal nai hoe. Uu sarkar ke batais ki uu panchayat chune kare ke taeyar hae aur bolis ki isse Hindustani rahan sahan ke bachawa jaaae sake hae aur Hindustani logan khus rahi. Agent-General of Immigration jawab diis ki ii achchhaa khayal hae aur India aur duusra colony se pataa lagae ke batais ki aur koi jagha ii parbandh nai hae aur iske Fiji me suruu karnaa khatra se kamti nai hae aur uu time uske suruu kare khatir thiik nai hae.1919 me Legislative Council Marriage law ke badle ke bahas suruu karaa gais jisse ki Hindustani logan me dharmic saadi ke maanata dewa jaae. Badri Maharaj ek amendment rakkhis jisme uu legal marriage age ke uupar kare ke samarthan karis lekin larrka logan khatir legal age 16 aur larrki logan khatir 13 rakhe ke prasthao rakhis. Uu Legislative Council ke Hindu culture ke baare me samjhaes lekin Council uske baat nai sunis.
Government ke samarthakMaharaj ke government "achchha character waala admii" maanat rahaa lekin uske lage Hindustani log me bahut kamti samarthan rahaa. Jab 1920 me Vashist Muni Fiji aais rahaa, aur Fiji ke western division me meeting karat rahaa, tab Maharaj uske baare me Government ke lage report bhejat rahaa.Maharaj, Indian Franchise Commission, jiske August 1920 me banawa gais rahaa Hindustani logan ke Council me representative select kare ke system khatir, ke khaali ek Hindustani sadasya rahaa. Badri Maharaj ek commissioner raha jab 31 January 1920 ke Government ek commission appoint karis Hindustani logan ke talab ke baare me jaankari le ke khatir.Badri Maharaj, 1920 me Central Division waala strike ke virod karis. Uu majdur logan ke batais ki uu logan ke kaam par laut jae ke chaahi aur Manilal ke baat nai sune ke chaahi. Nausori ke ek meeting me Maharaj majur log ke chetauni diis ki harrtaal kharab hae aur andolan kare waala logan ke baat nahi sune ke chaahi.
Council se resignJuly 1923 me sarkar ek legislation Council me rakkhis jisme sab admii logan jon ki Kaiviti nai hae aur 18 se 60 ke umar ke biich me hae ke ek poll tax bhare ke parri. Maharaj iske virod karis aur aapan seat se resign kar dis.1926 me Young Men’s Indian Association sarkar se ek Indian member ke nominae kare ke maang karis aur sarkar fir se Maharaj ke nominate kar diis. Ii tike bhi sarkar Hindustani logan ke maang ke virod me kaam karis kaahe ki Hindustani logan Dr A. Deva Sagayam ke aapanmember maangat rahin
Camripa, cobbler of Visnunagara, 1 of 84 Natha Mahasiddha devotees of Shiva
Giani Ditt Singh Ji Founder of Singh Sabha Movement
- Dirghatamas, son of the Dasi (maid)p. 102 Caste as a Form of Acculturation By Satyanarayana Ratha Mamata
- Dharma Vyadha P. 153 The Vedāntasūtras of Bādarāyaṇa: with the commentary of Baladeva Bādarāyaṇa, Śrīśa Chandra Vasu, Baladevavidyābhūṣaṇa
- Dr. Mahendra Chandra Patni, a dalit leader and prominent scientist who has got the gold medal in LMP (the then MBBS) in 1923-24 batch from Berry-White School of Medicine, Dibrugarh, Assam, British India.
- Dhombipa, washerman of Saliputra, 1 of 84 Natha Mahasiddha devotees of Shiva
- Dasari, a caste of Vaishnava mendicants in Andhra Pradesh, that are mainly from the Kanada- and Telugu-speaking communities :claim descent from either a wealthy Shudra devotee, or a Shudra named Banajiga (disciple of Vaishnava Ekanga Rangaswami) and a Kuruba woman P. 101-102, The Mysore Tribes and Castles by LKA Iyer
- Dr. Baldev Singh Sher First Dalit (Ravidasia/Ramdasia Sikh) Medical Graduate from Glasgow in 1910 and son of Giani Ditt Singh Ji
- Giani Ditt Singh Ji Founder of Singh Sabha Movement
- Jalandhara, Shudra, born into Shudra,Majumdar, p. 408 History of Ancient Bengal merchant family in Nagara Tatha (near modern Karachi, Sindh), Sindhi, mentioned as a Brahmana by a Rahula, guru of King Gopichand
Jwala Prasad Kureel- MP of 6th Lok Sabha, Affiliated to Janata Party serving Ghatampur (UP) Lok Sabha Constituency
- Kathina, said to be born from a sacrificial flameHodgson, p. 131 Essays on the language, literature, and religion of Nepal and Tibet
- Khushi Ram, Social worker in the Kumaun Region of Uttarakhand State
- Karta Ram Maharaj, Rajasthani, meghawals (leather-weavers) the guru of members of his caste
- Konkanapada (or Konkalipa) P. 27 Tamil Siddhas: a study from historical, socio-cultural, and... Shuddhananda A. Sarma , from Magadha
Kanshi Ram, founder of Bahujan Samaj Party
Sardar Lakhbir Singh First Sikh Mayor Of Luton
- Shri Mahendra Nile, Political Leader, SC/ST Educationalist, Chairman of Dr. Babasaheb Ambedkar Memorial College of Law, Dhule and Schools for the Depressed Class
- Mahila, Kalyapala (liquor-seller) P. 37 The Ṣaṭsāhasra saṃhitā: chapters 1-5 By J. A. Schoterman from Kundapura in Orissa
Dr. Mahendra Chandra Patni, a dalit leader and prominent scientist who has got the gold medal in LMP (the then MBBS) in 1923-24 batch from Berry-White School of Medicine, Dibrugarh, Assam, British India.
M.E.Loganathan, Municipal Commissioner, Government of Tamil Nadu.
Mata Prasad-former chief secretary UP, former chairman UPSC, awarded padma shri in 2012
- Dr.M.Velusamy (1973) is well known Social Science Scholar from Tamil Nadu. First Dalit Scholar Who has awarded his PhD at Madras Institute of Development Studies (MIDS), Chennai. His thesis entitled on Indian Constitution and Dalit Welfare : A Study of Tamil Nadu, 1950-2005. Published books on topic related to Dalits Periyar Dravidian Politics in Tamil Nadu.
Namdeo Dhasal-famous poet, awarded padma shri in 1999
Prof. Nibaran Chandra Laskar, MP, Indian Parliament, was a dalit leader in Bengal and Assam.
- Sri Nisargadatta
- Sri Nisargadatta was born on April 17, 1897, at break of dawn, the full moon in the month of Chaitra, to a devout Hindu couple Shivrampant Kambli and Parvatibai, in Bombay. The day was also the birthday of Lord Hanuman, hence the boy was named 'Maruti', after Lord Hanuman himself.Maruti Shivrampant Kambli was brought up in Kandalgaon, a small village in the Ratnagiri district of Maharashtra, where he grew up amidst his family of six siblings, two brothers and four sisters, and deeply religious parents.His father, Shivrampant, worked as a domestic servant in Mumbai and later became a petty farmer in Kandalgaon.In 1915, after his father died, he moved to Bombay to support his family back home, following his elder brother. Initially he worked as a junior clerk at an office but quickly he opened a small goods store, mainly selling bidis – leaf-rolled cigarettes, and soon owned a string of eight retail shops.In 1924 he married Sumatibai and they had three daughters and a son.
AwakeningIn 1933, he was introduced to his guru, Sri Siddharameshwar Maharaj, the head of the Inchegiri branch of the Navnath Sampradaya, by his friend Yashwantrao Baagkar. His guru told him, "You are not what you take yourself to be...".He then gave Nisargadatta simple instructions which he followed verbatim, as he himself recounted later:"My Guru ordered me to attend to the sense 'I am' and to give attention to nothing else. I just obeyed. I did not follow any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn away my attention from it and remain with the sense 'I am'. It may look too simple, even crude. My only reason for doing it was that my Guru told me so. Yet it worked!"Following his guru's instructions to concentrate on the feeling "I Am", he utilized all his spare time looking at himself in silence, and remained in that state for the coming years, practising meditation and singing devotional bhajans.After an association that lasted hardly two and a half years, Sri Siddharameshwar Maharaj died on November 9, 1936, though by that time he had done his task. Maruti had reached self-awareness. Soon he adopted a new name, "Nisargadatta" meaning "naturally given" ("nis-arga" literally means "without parts," suggesting establishment in the unfragmented, seamless, solid Awareness He was also appointed as the spiritual head of the Inchegeri branch of Navnath Sampradaya, the 'Nine Masters’ tradition, a place he retained through his life.In 1937, he left Mumbai and travelled across India.Through realising the shortcomings of a totally unworldly life and the greater spiritual fruitfulness of dispassionate action, he eventually returned to his family in Mumbai in 1938. It was there that he spent the rest of his life.
Later yearsBetween 1942-1948 he suffered two personal losses, first the death of his wife, Sumatibai, followed by the death of his daughter. He started taking disciples in 1951, only after a personal revelation from his guru, Sri Siddharameshwar Maharaj After he retired from his shop in 1966, Sri Nisargadatta Maharaj continued to receive and teach visitors in his home, giving discourses twice a day, until his death on September 8, 1981 at the age of 84, of throat cancer
Style of Teaching
- According to Sri Nisargadatta the purpose of spirituality is to know who you are, a viewpoint he expounded in the talks he gave at his humble flat in Khetwadi, Mumbai, where a mezzanine room was created for him to receive disciples and visitors. This room was also used for daily chantings, bhajans (devotional songs), meditation sessions, and discourses.He talked about the 'direct way' of knowing the Final Reality, in which one becomes aware of one's original nature through mental discrimination, a method which is common to the teachers of the Navnath Sampradaya. This mental discrimination or the Bird's way ('Vihangam Marg') was also presented by Nisargadatta's co-disciple, Sri Ranjit Maharaj; wherein Self-Knowledge is gained just as a bird flying in the sky goes easily from branch to branch, instead of slowly crawling its way up the tree like an ant, as in the 'Pipilika Marg'. Here the disciple reaches straight to truth, without wasting time in long drawn out practices that would take him to the 'fruit' no doubt, only slowly. He proposed to use one's mental faculty to break from the unreal to the real, and the mind's false identification with the ego, simply by listening to and constantly thinking over what the master has said, and knowing that "You are already That".The common teaching style of teaching of the Inchgiri Sampradaya masters (beginning with Shri Bhauseheb Maharaj) to Indian devotees was for the Master to select a passage from a traditional text on Advaita Vedanta, most commonly Dasbodh of Saint Shri Samarth Ramdas (as well as the "Yoga Vasishtha", "Saachara" of Shri Shankaracharya, and the "Ecknati Bhagwat" of Saint Ecknath), and to expound upon the meaning and import of that selected passage. Nisargadatta Maharaj and Ranjit Maharaj both deviated from this formal format by giving informal discourses for the benefit of western devotees who did not have access to Dasbodh or the other texts, and who were not familiar with Indian traditions and customs.Many of Nisargadatta Maharaj's talks were recorded, and these recordings form the basis of I Am That and all of his other books. His words are free from cultural and religious trappings, and the knowledge he expounds is stripped bare of all that is unnecessary.Summed up in the words of Advaita scholar and a disciple, Dr. Robert Powell, "Like the Zen masters of old, Nisargadatta's style is abrupt, provocative, and immensely profound -- cutting to the core and wasting little effort on inessentials. His terse but potent sayings are known for their ability to trigger shifts in consciousness, just by hearing, or even reading them."
TeachingsSri Nisargadatta's teachings are grounded in the Advaita Vedanta interpretation of the Advaita idea Tat Tvam Asi, literally "That Thou Art", (Tat = "Divinity", Tvam = "You", Asi = "are") meaning You are (actually) Divinity (who thinks otherwise). He also had a strong devotional zeal towards his own guru, and suggested the path of devotion, Bhakti yoga, to some of his visitors, as he believed the path of knowledge, Jnana yoga was not for everyone.According to Sri Nisargadatta, our true nature is perpetually free peaceful awareness, in Hinduism referred to as Brahman. Awareness is the source of, but different from, the personal, individual consciousness, which is related to the body. The mind and memory are responsible for association with a particular body; awareness exists prior to both mind and memory. It is only the idea that we are the body that keeps us from living what he calls our "original essence", the True Self, in Hinduism referred to as Atman.He describes this essence as pure, free, and unaffected by anything that occurs. He likens it to a silent witness that watches through the body's senses, yet is not moved, either to happiness or sadness, based on what it sees.For Nisargadatta, the Self is not one super-entity which knows independently, regardless of things; there is no such super-entity, no Creator with infinite intellect. God does not exist independently from creation. What does exist is the "total acting" (or functioning) of the Ultimate or Absolute Reality along the infinite varying forms in manifestation. This Absolute Reality is identical to the Self.Nisargadatta's teachings also focus on our notion of causality as being misinterpreted. He understood that the interconnectedness of varying forces in the universe is so vast and innumerable that the notion of causality, as presently understood, is wasted. The endless factors required for anything to happen means that, at most, one can say everything creates everything; even the choices we make are predetermined by our genetic code, upbringing, mental strivings and limitations, our ethical and philosophical ideals, etc., all of which are uniquely combined to each person and recontextualized accordingly.This leads to the radical notion that there is no such thing as a "doer". According to him and other teachers of Vedanta, since our true nature or identity is not the mind, is not the body, but the witness of the mind and body, we, as pure awareness, do nothing. The mind and body act of their own accord, and we are the witness of them, though the mind often believes it is the doer. This false idea (that the mind is the self and responsible for actions) is what keeps us from recognizing our Self. Nisargadatta cautions:
Among his most known disciples are Sailor Bob Adamson, Stephen Wolinsky, Jean Dunn, Alexander Smit, Robert Powell, Timothy Conway, and Ramesh Balsekar.
- '"The life force [prana] and the mind are operating [of their own accord], but the mind will tempt you to believe that it is "you". Therefore understand always that you are the timeless spaceless witness. And even if the mind tells you that you are the one who is acting, don't believe the mind. [...] The apparatus [mind, body] which is functioning has come upon your original essence, but you are not that apparatus." - The Ultimate Medicine, (pp.54 - 70)
Quotes of Nisargadatta Maharaj
- "All you can teach is understanding. The rest comes on its own.".
- "Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be brought about. It is the primary, the unborn, the ancient source of all that is. You are eligible because you are. You need not merit truth. It is your own. Just stop running away by running after. Stand still, be quiet. - Interview with Sri Nisargdatta Maharaj
"There is only life, there is nobody who lives a life." - I Am That pp. 43"My advice to you is very simple – just remember yourself, ‘I am’, it is enough to heal your mind and take you beyond, just have some trust. I don’t mislead you. Why should I? Do I want anything from you? I wish you well – such is my nature. Why should I mislead you? Common sense too will tell you that to fulfill a desire you must keep your mind on it. If you want to know your true nature, you must have yourself in mind all the time, until the secret of your being stands revealed." - I Am That
- "A quiet mind is all you need. All else will happen rightly, once your mind is quiet. As the sun on rising makes the world active, so does self-awareness effect changes in the mind. In the light of calm and steady self-awareness inner energies wake up and work miracles without effort on your part."
- "There is nothing to practice. To know yourself, be yourself. To be yourself, stop imagining yourself to be this or that. Just be. Let your true nature emerge. Don't disturb your mind with seeking."
- "When I see I am nothing, that is wisdom. When I see I am everything, that is love. My life is a movement between these two."
- "The search for Reality is the most dangerous of all undertakings, for it destroys the world in which you live."
- Nandanar (Tamil: நந்தனார் or திருநாளைப் போவார் நாயனார், Thirunalai Povar Nayanar) was a Nayanar saint born in South India who became a great devotee of Lord Shiva.Nandanar was born in a village called Adhanur(ஆதனூர்)in a poor family. He was born at the cruel time where untouchability was being practised, as he belonged to Paraiyar community, which was considered as an untouchable Avarna. Dr. B. R. Ambedkar devoted his book 'THE UNTOUCHABLES WHO WERE THEY AND WHY THEY BECAME UNTOUCHABLES?' to saint Nandanar.A Tamil movie by the name Nandanar depicting the story of saint Nandanar was directed by Ellis Dungan.
LegendHe worked as a Naatamaikar (நாட்டாமை) under a Brahmin who owned around 240 acres (0.97 km2) of land (40 வேலி நிலம்). He had the love of the Brahmin who believed that Nandanar had a midas touch and that he is very loyal and sincere in his duty. But nothing was explicitly shown by the landlord towards the poor Nandan who served him devotedly.Though Nandanar's deity was Karuppanasami, the protector lord of villages, he was a great devotee of Lord Shiva. He visits the Thirupangur Shiva Temple where the Nandi (bull) hides the Lord from His vision. Untouchability and caste-curse being very dominant at that time, the poor Nandanar could not enter the temple to have darshan. But without losing hope, Nandanar prays and the Nandi moves aside, letting Him have the darshan of the Lord. He sings the glory of the Great God (Mahadeva) and returns, only to lose his job since the Brahmin was told that Nandan went to the temple ignoring the work that was pending.While on His way back, He hears that the Lord who dwells also in Chidambaram must be seen at least once in a lifetime. Thus, the desire to visit Chidambaram grew in Nandanar to a great extent that he started pestering the Brahmin to grant him permission to visit Chidambaram at least once. Nandanar is named Thiru Naalai Povar (திரு நாளைப் போவார்) since he tells everyone that he will be going to Chidambaram tomorrow (naalai).The Brahmin refuses to grant him permission and also ridicules Him of His desire to see the Lord of Chidambaram in spite of being born in a so called low-caste. But upon Nandanar's constant requests, he agrees but in one condition. It is that Nandanar can visit Chidambaram after all the 240 acres (0.97 km2) of land is cultivated and harvested.Nandanar knew that it is a task next to impossibility. He cried to Lord Shiva in despair and Lord Shiva orders his Ganas to do all the work in a single night. The Brahmin gets astonished with the devotion of Nandanar, falls down in His feet and requests him to pardon him for his ignorance. Nandanar happily sets forth to Chidambaram and there too, he faces the same problem of being a low-caste born. He sits there in the entrance of the city, filled with anguish to see the Lord.Lord Shiva appears in the dream of the 3000 saints of Thillai and instructs them to receive Nandanar with due respect.
- Pandaram, composed of Kallars, Pillai, Udyars, Vellalars, and other Shudra castes that act as temple priests and sanyasis, usually worshipers of Shiva and Vishnu, also referred to as Satani P. 184, A manual of the Nellore District in the Presidency of Madras, Volume 4 edited by John Alexander Corrie Boswell
- Poshm-Wanloo, a tiling caste of Sakta menicants on the bank of the Bhimal who move about with a small temple called Pochamma P. 167, The Madras monthly journal of medical science, Volume 3
Ram Lakha Former Mayor of Coventry
- Ravulo, a title for Kurumo temple priests in Ganjam (Orissa) who work together with Shudra temple-servants Malis (flower providers) and Munis P. 247, Castes and tribes of Southern India, Volume 1, by Edgar Thurston, K. Rangachari :in temples were Brahmins are priests, the Ravulo officiates as a temple servant (e.g., ceremonies of blowing the conch)
Late Shri Ram Ratan Ram— Member of Parliament (1984–1989)·
- Rajak Var-Pradanam, Chanda (washerman), first disciple of Shripad Shri Vallabha avatar
- Sankardeva P. 172, Hindu culture and caste system in India, by Sunder Lal Sagar , from Assam, Vaishnava devotee of Krishna
- Sehila, from Kashmir P. 37 The Ṣaṭsāhasra saṃhitā: chapters 1-5 By J. A. Schoterman , a devotee of Shiva
- Shaeed Baba Sangat Singh Ji -Martyr in the battle of chamakaur sahib
- Dr.Suraj Bhan Banswal 01-10-1928- 06-08-2006, MA,LLB; former Revenue Minister-Haryana, Union Agriculture Minister, Dy Speaker Lok Sabha, Governor of UP & HP, Chairman- National Commission for SCs, Vice President/General Secretary-BJP.
- Sh.K S Badalia: B.Com, LLB (Delhi University.), Born on 15-02-1953 at Vill. Karola-District- Gurgaon (Haryana); General Manager Prathama Bank, AGM-Syndicate Bank, Great Fighter & Most popular SC&ST Employees Leader, Won a historical Supreme Court Judgment dated 10-08-1990 wherein reservation in promotions up to Highest level was upheld. Got recognition to SC&ST Employees Associations, Got properly & aggressively implemented reservations in direct recruitments and promotions in Banks & 0ther Departments/PSUs.
Sajan Kasai, butcher
- Ramanujar gave some acharier . That acharier one was Thirukachi Nambi . And Alavandar's secret junior was Thirukachi Nambi.
Thirukachi Nambi was born on sowmya year and tamil month was masi, star was mrigashirsham. Gajaendradhasar was another name of Thirukachi Nambi. He born on pooviurnthvalli. His parents name was vaishyakulathle veeraraga and kamalai. Thirukachi Nambi grace from Thirumizhawalar, so Nambi's father gave nickname for him. That nickname was Pererulalerdhasar. He called by some names are Thirukachi, Kanchimuni, Kanchipoornar. He serviced to Kanchivaradharaja perumal. Nambi got six words from Devaperumal and gave to Sri Ramanujar. Nambi create a eight sloks in name of Devaraja astagam dhuthi and give to people.
- Thol. Thirumavalavan, Member of Parliament, The founder president of Viduthalai Chiruthaikal Katchi, Tamil Nadu·
- Tantipa, weaver P. 65 Tattvabodha: essays from the lecture series of the National mission for manuscripts, Volume 3 by Kalyan Kumar Chakravarty, National Mission for Manuscripts (India) from Sravasti, 1 of 84 Natha Mahasiddha devotees of Shiva
- Thachudaya Kaimal, a caste of former Shudra temple-priests in Kudalmanikkam who were concecrated to become a Brahmin, and are individually nomiated ruler of Travancore P. 454, Gazetteer of South India By W. Francis
- Vidura P. 153 The Vedāntasūtras of Bādarāyaṇa: with the commentary of Baladeva Bādarāyaṇa, Śrīśa Chandra Vasu, Baladevavidyābhūṣaṇa