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India.com
3 days ago
- General
- India.com
Top 5 Unexplored Caves And Geological Wonders Near Pune City
Pune is well connected by many important historical places and natural wonders. Bhuleshwar Caves is one of the most underrated caves to visit which is 50 kilometers from the vicinity of Pune. 1. Bhuleshwar Caves Bhuleshwar caves and temples are located on secure land at the foothill of the Sahyadri mountain ranges approximately 50 kilometers from Pune. The temple is dedicated to Lord Shiva and is encased in several rock cut caves fashioned during the 8th century. The exquisite intricacy of carvings included into the temple's cuts gives it a classic architectural style that leaves people in awe of its beauty. The temple of Bhuleshwar is a part of a treasure trove of Brahmanical temples, but its prominence makes it one of the best to see. You can find steep sculptures deriding Lord Shiva in the form of Dravidian Architecture along with his consort Parvati in the complex. 2. Shivneri Caves Many people visit Shivneri Fort as it is known to be the birthplace of the great warrior King Chhatrapati Shivaji, but some are not aware of the interesting Shivneri Caves that lie within the fort. These caves were built during the 1st century and assumed to have been used by monks for meditation practices, which makes them very fascinating. 3. Lenyadri Caves Around 90 km from Pune are the Lenyadri Caves, part of a group of 30 rock-cut Buddhist caves. These caves stand out from the others since one of the caves is a temple built for Lord Ganesha which makes it one of the sites for Ashtavinayak. The location of the caves on the top of a hill makes them sprightly pleasing after the 300 steps climb along with a view that is very beautiful. 4. Karla Caves Boyed up is well known as a Lonavala hot springs location where you can spend time enjoying nature and stunning views. The area's rich history and ancient Buddhist structures makes it an attraction for people around the world. The Chaitya Hall was considered to be one of the most impressive architectural feats of the time with skillful carvings and walls that told stories of Buddhist myths. The 2nd century BCE hall now forms part of chaitya complex and is a grand sight to behold. 5. Pandav Caves, Junnar Approximately 95 kilometers away from Pune in Junnar lies the smashed cut Pandav Caves. The site is also called a head quarter cave because it is a collection of over 200 ancient smash cut caves. The first 11 caves are believed to have been used as reading and studying sections for Buddhist monks during solitary periods. This site isn't very well known so Junnar will be a delight for the peaceful ones in nature. Final Thoughts If you would like to adventure into something far from the traditional sightseeing locations, the caves and other geological formations in and around Pune are rich in history and adventure and are incredibly beautiful. These places not only showcase remnants of ancient cultures but also provide a peaceful environment for nature-loving travelers to appreciate.
Indian Express
28-05-2025
- General
- Indian Express
How Buddhism shows the path to nirvana
— Sreekala M V Buddhism is a significant world religion today, influencing many with its teachings. Originating in the 6th century BCE in the Indian subcontinent, Buddhism, along with other Śramanic sects emerged as a result of growing discontent towards ritualistic and hierarchical aspects of the Brahmanical tradition. Embodied in an egalitarian philosophy, Buddhism challenged the social hierarchies prevalent during the period when it emerged. It promoted the idea that spiritual liberation (nirvana) was accessible to all individuals, regardless of their social positioning. In doing so, it questioned the existing Brahmanical practices and the role of the Purohita (priestly class). The teachings of Buddhism focused on a journey towards nirvana through a 'middle path'. But what is the transformative path that the Buddha outlined to attain salvation? How does Buddhism reorder social hierarchy and why is the Buddha often addressed as Brahmana? Let's explore. The date of the Buddha has long been a subject of debate among scholars. The canonical texts in Pali, especially the Pitakas (Sutta and Vinaya), contain his hagiography (writing about the lives of saints). One can also find information about Buddha and his life in texts like Mahavastu, Buddhacharita, and others. However, since most of these texts have narrations intended to spread moral and philosophical teachings, they often blend historical elements with legendary narrations, making it difficult to identify historical facts. According to Upinder Singh, some of these narrations may be considered semi-historical or semi-legendary in nature. Buddhism was founded by the Buddha, who was born as Siddhartha. He was the son of king Suddhodana, a leader of the Sakya clan of Kapilavastu (located in modern day Nepal). According to various narrations, Maya gave birth to Siddhartha in a grove at Lumbini while en route to her natal home. These narrations further say that some Brahmanas saw thirty-two auspicious marks (lakṣaṇas) of a great man or mahapurusha on the infant. It was believed that he could become a mahapurusha in two different ways – either a world conqueror or world renouncer. Suddhodana, wanting to ensure that his son does not become a renouncer, shielded him from the sorrows of the world, ensuring that he was surrounded by luxury and happiness alone. Siddhartha was later married to Yashodhara of the Koliya clan, and they have a son named Rahula. According to the Pali texts, at the age of twenty nine, he encountered life-changing sights – an old person, a sick person, a corpse, and an ascetic. Siddhartha was deeply moved by these sights, which exposed him to the unavoidable realities of life. Hence, he renounced his royal life and became a wandering ascetic for six years, performing severe austerities. Eventually, he attained enlightenment under the Bodhi Tree in Gaya (in Bihar) and came to be known as the Buddha or the Enlightened One. He is also referred to as Tathagata – the one who has liberated himself from the cycle of birth and death. The Buddha delivered his first sermon at a deer park near Banaras (Varanasi) to five of his disciples. This is referred to as dhammachakka-pavattana (the turning of the wheel of dhamma). In his sermon, the Buddha put forward a transformative path – a way of life that helps individuals to escape the cycle of birth, death and rebirth. At the core of his teachings are the four Noble Truths or Ariya-sachchani (Arya Satya) which are – — The world is full of suffering (dukkha) — Suffering arises from a desire (samudaya) — Suffering can be overcome (nirodha) — There is a path to achieve this – the Eight-fold Path or Atthanga-magga (Ashtanga Marga). The Eight-fold Path consists of right action, right speech, right livelihood, right view, right effort, right intention, and right concentration and mindfulness. Sabbam dukkham or 'everything is suffering' is one of the significant teachings of the Buddha. His teachings also focused on impermanence or anichcha, which has many facets. This concept can be elaborated this way – every being is a combination of experiences and consciousness. Therefore, the notion of a permanent and constant self arises out of ignorance. It is this concept that questions the existence of atman or soul. Achieving nibbana (nirvana) is the final stage of life in Buddhist teachings. It is described as an experience one gains through the removal of desire, greed, aversion, and ultimately, the idea of the self. While there are various etymologies for the term 'nibbana', it can literally be translated as 'blowing out' or to 'escape from defilements'. The term arahatta is also used for the same. It fundamentally refers to escaping the cycle of life, death, and rebirth. It must be noted here that nibbana is not equivalent to physical death in the conventional sense, rather it implies the end of suffering and rebirth. The term parinibbana is specifically used to refer to the death of the Buddha. One cannot concur with the idea that Buddhism completely abolished social differences. While Buddhism is often viewed as a sect that fought social discrimination and worked for equality, the reality is more complex. Compared to Brahmanical tradition, Buddhism was inclusive and more accepting. However, a complete rejection of all social differences was never a part of Buddhist teachings or texts. The Buddhist approach to varna can be analysed here. Unlike the description given in the Purushasukta, which looks at varna as a divinely ordained social order, Buddhism considered it as a man-made social order. The Anguttara Nikaya mentions that people from the four varnas – Khattiya (Kshatriya), Brāhmaṇa (Brahmana), Vessa (Vaishya), and Suddha (Shudra) – came into the fold of Buddhism. But the hierarchy was reordered, placing Kshatriya before Brahmana, questioning the existing system. Furthermore, one can also look into the different ways in which the term Brahmana has been used in Buddhist texts. It is denoted as a social category that is frequently criticised. As Upinder Singh observes, it is interesting that despite all the criticism, the Pali texts are flamboyant in describing the episodes of influential Brahmanas accepting Buddhist teachings. The term is also used to refer to someone who has attained wisdom; Buddha is also addressed as Brahmana in some texts. The Buddha's dream of four birds of different types and colours flying in from four directions and sitting at his feet is often interpreted as symbolically showing that all varnas were part of Buddhism. Buddha also stated that anyone who joins the Sangha or the Buddhist monastic order becomes a vevanniyanti – one who is devoid of varna. However, it is interesting to observe that Brahmanas and Kshtatriyas were more in number in the monastic order. Uma Chakravarti, in her work The Social Dimensions of Early Buddhism, observes that several monks belonged to the upper class. While several prominent bhikkhus came from Brahmana and Kshatriya varnas, notable exceptions were there such as Upali – one of the most significant bhikkhus who belonged to a barber community. Although Buddhism didn't entirely disregard birth and family in many instances, it placed greater emphasis on one's actions. The Buddha has stated that one should be judged by their behaviour, not by their origin. Further, he has stated that a saint can be born in any family, just as fire can emerge from any wood. One becomes a Brahmana (wise person) not by birth, but by one's actions. Though the Kshatriyas are placed above Brahmins in the varna order, the one who attained nibbana stands above everyone. But Buddhism was not entirely devoid of the notion of social hierarchy. The Vinaya Pitaka categorises certain occupations as being of higher and lower status. While professions like farming, trade, accounting, and writing are given high status, leather making, pottery, weaving and so on are the low ones. Buddhism opened up a significant space for the laity to embrace spirituality and choose their path of worship. The material milieu of the sixth century BCE saw the emergence of affluent groups, such as merchants and landowners. As the ritual privileges of the Brahmanical tradition, accessible only to certain social groups, started losing popularity, the new affluent groups gravitated towards sects like Buddhism that provided a code of conduct and ways to attain salvation, irrespective of social origins. In what ways did Buddhism reflect and respond to the social stratification of the 6th century in India? To what extent is the concept of nibbāna a rejection of material and metaphysical permanence? How do the Four Noble Truths and the Eightfold Path collectively address both individual suffering and societal ethics? How reliable are the Pali Canon and other Buddhist texts in reconstructing the historical life of the Buddha, given their hagiographic nature? What do textual shifts in the use of the term Brāhmaṇa reveal about Buddhism's evolving relationship with the Brahmanical tradition? (Sreekala M V is an Assistant Professor at the Department of History, GITAM (Deemed to be University, Bengaluru.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.
The Hindu
05-05-2025
- Entertainment
- The Hindu
Filmmaker Shalini Vijaykumar reacts to plagiarism controversy: ‘Seeing Red' is my original work
Days after writer and journalist Jeyarani made plagiarism accusations against Shalini Vijayakumar, the filmmaker has responded to the controversy. Shalini has said that her short film Seeing Red is an original work. Seeing Red centres around three women who are haunted by a ghost visible only to them while their family remains unaware. Set in the 1980s, the film blends themes such as patriarchy and women empowerment. The 30-minute dark comedy drama was entirely shot on iPhone 16 Pro Max. The film was selected for the MAMI's Select: Filmed on iPhone initiative. On Friday (02, 2025), Jeyarani took to Instagram to claim that Seeing Red is based on her story, Sevvarali Poocharam, from her short-story collection Sennilam. On Monday (05, 2025), in an interview with CNN-News 18, Shalini said, 'I wish to state clearly and respectfully that my film Seeing Red is an original work. Any resemblance to other stories is purely coincidental. While I acknowledge that appropriation and story theft are real concerns in the creative industry, and I take them seriously, in this case, I stand by the integrity of my process and the authenticity of the story.' Shalini added that she is ready to face any legal challenges, as and when they surface. 'I will stand firm in my statement that Seeing Red is my original work. It's not inspired by or plagiarised from any work of fiction.' Jeyarani accused that Seeing Red has distorted her story and been appropriated through a Brahmanical lens. 'Not only every inch of it has been stolen, down to the title (Sevvarali Poocharam - Red Oleander Flower string), the period and genre, but it has also distorted and appropriated through a Brahmanical lens. I was struck by a deep inner turmoil upon seeing it,' she wrote. ALSO READ:Shalini Vijayakumar's Seeing Red, brings power and patriarchy to the fore Ace director Vetri Maaran is said to have mentored Shalini for the film, helping her refine her script and guiding her about the themes involved in the movie. Jeyarani said she has informed Vetri Maaran about the issue, and is awaiting his response .The writer-journalist also sought a public apology from Shalini, adding that she is set to take a legal action against the director.
The Hindu
02-05-2025
- Entertainment
- The Hindu
Tamil short film ‘Seeing Red', selected for MAMI's Select: Filmed on iPhone initiative, faces plagiarism allegations
Seeing Red, the Tamil short film which was selected for the MAMI's Select: Filmed on iPhone initiative, is facing plagiarism allegations. On Monday (02 May, 2025), writer and journalist Jeyarani took to Instagram to claim that Seeing Red is based on her story, Sevvarali Poocharam, from her short-story collection Sennilam. 'My story has been used without my knowledge and permission and without due recognition or royalties in the recently released film Seeing Red,' Jeyarani wrote in her post. Directed by Shalini Vijayakumar, Seeing Red centres around three women who are haunted by a ghost visible only to them while their family remains unaware. Set in the 1980s, the film blends themes such as patriarchy and women empowerment. The 30-minute dark comedy drama was entirely shot on iPhone 16 Pro Max. Jeyarani accused that Seeing Red has distorted her story and been appropriated through a Brahmanical lens. 'Not only every inch of it has been stolen, down to the title (Sevvarali Poocharam - Red Oleander Flower string), the period and genre, but it has also distorted and appropriated through a Brahmanical lens. I was struck by a deep inner turmoil upon seeing it,' she wrote. In an interview with The Hindu, director Shalini had said that the idea for the movie originated from her family. 'The idea for Seeing Red germinated from me being the black sheep of my family. Despite having the privilege and freedom to act on my choices, many of my decisions have not been very welcome. How my mother has been impacted by all of this and the system, inspired me to write it,' she had said. Talking about the representation of characters in the movie, Jeyarani pointed out, 'The ghost is a grotesque madisar-clad Brahmin woman. The exorcist character Chavukku Chudalai from my story has been renamed Vippadi Moorkan and shown performing rituals inside a Brahmin home. The character, originally a non-Brahmin exorcist, is misrepresented and insulted through casteist remark.' ALSO READ:Seeing Red: How an iPhone 16 Pro Max brought a dark comedy to life She added, 'Portraying a non-Brahmin exorcist whipping Brahmin women is a glaring historical falsehood.' Ace director Vetri Maaran is said to have mentored Shalini for the film, helping her refine her script and guiding her about the themes involved in the movie. Jeyarani said she has informed Vetri Maaran about the issue, and is awaiting his response. The writer-journalist also sought a public apology from Shalini, adding that she is set to take a legal action against the director. 'Shalini Vijaykumar must publicly apologise for stealing my story and for the emotional distress she has caused. The movie must be removed from all platforms. The MAMI Film Festival should revoke its selection of the film. I will take all legal steps to address this.'
