Lords of Earth and Sea: A History of the Chola Empire – Anirudh Kanisetti
The great empire of the Cholas was unexpected. It sprouted out of the blue in the Kaveri floodplain around 850 CE. Till then, the region had for centuries been dotted by self-governing village assemblies. From here, the Cholas established a vast empire, the first – and only – time an empire based in coastal South India was the dominant power of the a perch usually occupied by the Deccan or northern India.
The Cholas were as creative and imaginative as they were unexpected. They built stupendous temples – the tallest freestanding structures on earth after the pyramids of Egypt. Chola queens popularized new forms of gods and worship, such as the iconic Nataraja and the singing of Tamil poems to deities. And they were spectacularly daring, raiding not just the powerful Deccan and North India but also Southeast Asia and Sri Lanka. For a dynasty that was so influential – and is so loved today – its actual historical achievements were surprisingly forgotten by the late nineteenth century, for they had faded into myth and legend.
In this book, the award-winning historian Anirudh Kanisetti brings to life the world of the Cholas. Not just the world of kings and queens attended by generals and ‘service retinue’ women – but the stories of the ‘little people’, whose lives were buffeted by big events. What was life like on board a merchant vessel making its way from the Tamil coast to Southeast Asia and China? What kind of food was served at temples to devotees and to soldiers in times of war? What became of a landless peasant who murdered his brother in a fit of rage? Why did a noble woman commit sati holding a lemon over her head? Based on thousands of inscriptions and hundreds of secondary sources, this deeply researched book is not just a procession of dazzling kings and queens but also a portal that transports us to the peasant settlements of over a thousand years ago. In this book, Kanisetti crucially separates fact from fiction and tells us one of the most extraordinary stories in human history. Genres History Nonfiction Indian Literature
Nestled in Raigad district, in the tranquil town of Mahad, stands the Varadavinayak Temple, one of the eight Ashtavinayak shrines dedicated to Lord Ganesha. Unlike the grandiosity of some other pilgrimage sites, Varadavinayak’s charm lies in its simplicity, serenity, and the promise of fulfilled wishes. The name, Varadavinayak, or “the Bestower of Boons,” draws thousands of devotees each year who seek blessings, prosperity, and the removal of life’s obstacles.
Mahad is a small, peaceful town located close to Khopoli and Karjat, easily accessible from Mumbai and Pune. The temple is surrounded by lush greenery, with a sacred pond to the west and a banyan tree within the complex, adding to the tranquil atmosphere. The setting is intentionally simple, reflecting the ethos of humility and devotion that underpins the Ashtavinayak pilgrimage.
The mythological roots of Varadavinayak are woven with drama, penance, and divine intervention. According to legend, King Bhima of Koudinyapur and his queen, longing for a child, were blessed by Sage Vishwamitra with the Ekashar Gajana Mantra. Their prayers bore fruit in the form of a son, Prince Rukmaganda, who grew into a handsome and virtuous young man.
During a hunting trip, Rukmaganda stopped at the ashram of sage Vachaknavi. The sage’s wife, Mukunda, was enamoured by the prince and propositioned him. Rukmaganda, steadfast in his morals, refused and left. Mukunda, lovesick, was deceived by Indra, the king of gods, who took Rukmaganda’s form and united with her. She bore a son, Gritsamada. When Gritsamada learned the truth of his birth, he was furious. He cursed his mother, Mukunda, to become the thorny bhor, a berry plant. In turn, Mukunda cursed her son, declaring that he would bear a demon child. At that moment, a divine voice revealed that Gritsamada was the son of Indra, but the curses remained irreversible.
Ashamed and seeking redemption, Gritsamada retreated to the Pushpak forest, the present-day site of Mahad, to perform intense penance to Lord Ganesha. He chanted the sacred mantra “GaNanaN Tva” and worshipped with unwavering devotion. Pleased, Ganesha appeared before him, granting several boons: Gritsamada would have a powerful son, Tripurasura, later defeated by Lord Shiva, and the forest itself would be blessed. Anyone who worshipped Ganesha here would have their wishes fulfilled. Gritsamada requested Ganesha to remain in the forest, and thus the deity manifested as Varadavinayak, the giver of boons, enshrined in Mahad.
The current temple structure dates back to 1725 AD, when Subhedar Ramji Mahadev Biwalkar, a Peshwa general, restored and rebuilt the shrine. The original idol of Varadavinayak was discovered in a nearby lake by Dhondu Paudkar in 1690 AD and later installed in the temple.
The temple is constructed from black stone, with a modest hall of some 8×8 feet and a 25-foot-high dome crowned with a golden pinnacle. The dome is adorned with cobra motifs, symbolising divine protection and energy. The sanctum houses the swayambhu, or self-manifested idol, of Lord Ganesha, facing east with a left-turned trunk. The idol is flanked by stone images of Riddhi and Siddhi, the goddesses of prosperity and spiritual power. The temple complex includes a Shiva Linga, a Mushika, Ganesha’s mouse vehicle, Navagraha, the nine planetary deities, and a Gomukh, a sacred water spout to the north. Unlike most temples, devotees at Varadavinayak are allowed to enter the sanctum and perform rituals directly on the idol, fostering an intimate connection between worshipper and deity. The temple’s oil lamp, the Nandadeep, has reportedly burned continuously since 1892, symbolising eternal devotion and divine presence. Within the temple grounds, a sacred banyan tree is tied with coconut offerings by devotees seeking the fulfilment of wishes.
Devotees seek blessings by entering the sanctum and offering prayers directly to the idol, a rare privilege among Ashtavinayak temples. The abhishek ritual involves pouring milk, water, and flowers over the deity while chanting prayers. This ritual is believed to remove obstacles and bring prosperity. Special permission from temple authorities is required to perform abhishek. The temple holds daily aartis in the morning and evening. The evening aarti, in particular, is a vibrant and spiritually charged event, drawing crowds of worshippers. Devotees offer modaks, sweet dumplings, Lord Ganesha’s favourite treat, as a symbol of gratitude and devotion.
Devotees tie coconuts around the banyan tree in the temple courtyard, praying for the fulfilment of specific wishes. This ritual is especially popular among those seeking children or success in personal endeavours. On Maghi Chaturthi, it is believed that consuming the coconut prasad can bless a devotee with a child, making this festival particularly significant for childless couples.
The temple’s major festivals are celebrated during the waxing moon period, the Shuddh Paksha, of Bhadrapad in August–September and Magh in January–February, from the first day to Panchami, the fifth day. Festivities include Pranpratistha, the consecration of the idol, marking the spiritual renewal of the temple. Abhisheks and special pujas are elaborate rituals and collective prayers, with thousands of devotees participating in the holy bathing, or abhishek, and worship of the deity. The temple is filled with devotional music, chanting, and the aroma of incense, creating an atmosphere of intense spiritual energy. During these festivals, the temple and its surroundings come alive with processions, communal feasting, and the sharing of prasad, reinforcing the temple’s role as a centre of community and faith.
The Varadavinayak idol is considered swayambhu, or self-manifested, and was discovered in a lake, lending it a weathered and ancient appearance. The presence of two idols, the original outside and a replacement inside, has sparked debate, but both are revered by devotees. Varadavinayak is the only Ashtavinayak temple where devotees can personally touch and perform rituals on the idol. This unique tradition fosters a deep sense of connection and accessibility, making the act of worship more personal and immediate. The Nandadeep, said to have burned continuously for over a century, represents the unbroken chain of devotion and the ever-present blessings of Lord Ganesha.
The ritual of tying coconuts to the banyan tree is a living testament to the temple’s reputation as a wish-fulfilling shrine. The tree is seen as a witness to countless prayers and dreams, many of which devotees claim have been answered.
Varadavinayak is traditionally the fourth or seventh stop in the Ashtavinayak pilgrimage circuit, depending on the route taken. Its proximity to Mumbai makes it one of the most accessible temples, drawing urban devotees seeking a spiritual respite and the fulfillment of desires. The temple is not just a place of worship, but a hub of community life. Festivals and daily rituals bring together people from all walks of life, fostering a spirit of unity and shared purpose. The distribution of prasad, communal meals, and collective prayers are integral to the temple’s vibrant spiritual culture.
The Great Partition: The Making of India and Pakistan – Yasmin Cordery Khan
The partition of India in 1947 promised its people both political and religious freedom—through the liberation of India from British rule, and the creation of the Muslim state of Pakistan. Instead, the geographical divide brought displacement and death, and it benefited the few at the expense of the very many. Thousands of women were raped, at least one million people were killed, and ten to fifteen million were forced to leave their homes as refugees. One of the first events of decolonization in the twentieth century, Partition was also one of the most bloody.
In this book Yasmin Khan examines the context, execution, and aftermath of Partition, weaving together local politics and ordinary lives with the larger political forces at play. She exposes the widespread obliviousness to what Partition would entail in practice and how it would affect the populace. Drawing together fresh information from an array of sources, Khan underscores the catastrophic human cost and shows why the repercussions of Partition resound even now, some sixty years later. The book is an intelligent and timely analysis of Partition, the haste and recklessness with which it was completed, and the damaging legacy left in its wake.
In the lush, rolling hills of Maharashtra’s Raigad district, nestled between the ancient Sarasgad fort and the gentle flow of the Amba River, stands the Ballaleshwar Temple at Pali, one of the eight sacred Ashtavinayak shrines dedicated to Lord Ganesha. Unique among Ganesha temples, Ballaleshwar is the only incarnation of the deity known by the name of his devotee rather than his own. This temple is not only a centre of deep spiritual resonance but also a living testament to the transformative power of unwavering devotion.
Pali is a picturesque village, approximately 30 km from Karjat, surrounded by verdant hills and blessed with natural beauty. The temple’s location, between the imposing Sarasgad fort and the tranquil Amba river, imbues the site with a sense of protection and serenity. Two lakes flank the temple, their waters used for ritual purposes and adding to the sanctity of the environment.
The story of Ballaleshwar is inseparable from that of Ballal, a young boy whose devotion to Lord Ganesha was so profound that it changed the course of his life and the spiritual landscape of Pali forever. Ballal was the son of Kalyansheth, also called Kalyan or Kalyani Seth, and Indumati, a wealthy and respected couple in the village. While his parents were initially childless, they were eventually blessed with Ballal, who from an early age showed an extraordinary inclination toward worship and spirituality.
Ballal’s devotion was infectious. He would gather his friends and lead them into the forest to conduct elaborate rituals, using stones as makeshift idols of Lord Ganesha. So engrossed were the children in their prayers that they would lose track of time, often returning home late. This behaviour soon drew the ire of the other villagers, whose complaints reached Ballal’s father.
Angered by Ballal’s neglect of worldly duties and the complaints of the villagers, Kalyansheth stormed into the forest. There, he disrupted the children’s worship, threw away the Ganesha idol, destroyed the pandal, or the temporary shrine, and beat Ballal mercilessly. To punish him further, he tied Ballal to a tree, taunting him to see if his beloved Ganesha would come to his rescue.
Despite his pain and injuries, Ballal’s faith never wavered. He continued to chant Ganesha’s name, his prayers echoing through the forest. Moved by such unshakeable devotion, Lord Ganesha appeared before Ballal in the guise of a Brahmin. Ganesha untied the boy, healed his wounds, and asked him to make a wish. Ballal, ever selfless, requested that Ganesha remain in Pali and bless all devotees who came to worship him there. Pleased, Ganesha agreed, promising to take Ballal’s name before his own, thus becoming Ballaleshwar, “the Lord of Ballal.”
The stone idol that Ballal’s father had thrown away was later found and installed near the main temple as Dhundi Vinayak. Tradition holds that devotees must first pay respects to Dhundi Vinayak before entering the Ballaleshwar temple, acknowledging the resilience of faith even in adversity.
The original temple at Pali was a simple wooden structure, its date of origin lost to history. The current stone temple was reconstructed in 1640 by Moreshwar Vitthal Sindkar and later renovated by Nana Phadnavis in 1760. The temple faces east, and its design is such that during Dakshinayana, the period when the sun moves southward, the first rays of the morning sun fall directly on the main idol, a marvel of ancient engineering and devotion. The temple itself is shaped like the sacred “Shree” symbol in Devanagari script, further emphasising its spiritual significance.
The idol of Ballaleshwar is three feet tall, seated on a stone throne with a silver backrest. The idol’s trunk turns to the left, and its eyes and navel are studded with precious diamonds. Uniquely, Ganesha is depicted here in the attire of a Brahmin, a nod to his appearance before Ballal. On either side of the idol stand are Riddhi and Siddhi, the goddesses of prosperity and spiritual power, waving chamaras, or fly-whisks, in service.
Two lakes, one on either side of the temple, provide water for rituals. The lake on the right is especially significant, as its water is used for the deity’s daily worship and other auspicious occasions.
The temple is a hive of activity throughout the year, with daily rituals conducted following ancient tradition. The day begins with the early morning aarti, the Kakad Aarti, awakening the deity and invoking his blessings. Offerings of food, Neivedhya, are made to the deity and later distributed as prasad to devotees. Maha Aarti is held at noon and in the evening; these aartis are accompanied by devotional singing and the rhythmic clanging of bells. Shej Aarti is the final ritual of the day, performed before the deity is symbolically put to rest.
A unique tradition at Ballaleshwar is that devotees must first seek the blessings of Dhundi Vinayak, the stone idol thrown away by Ballal’s father, before entering the main temple. This act honours the resilience of faith and the sanctity of all forms of devotion, however humble their origins. During Dakshinayana, the temple’s east-facing design allows the first rays of the sun to illuminate the main idol, symbolising the dispelling of darkness and ignorance by divine light.
On the fourth day of the Bhadrapada month, a special Maha Bhog, or grand offering, is made to the deity. It is believed that the imprint of Ganesha’s fingers can be seen on the offerings, a miraculous sign that draws thousands of devotees to witness and receive blessings on this auspicious day.
During the Magh festival, the third day is marked by a grand palkhi, or palanquin, procession. The idol is carried through the village, accompanied by singing, dancing, and bands, as devotees join in a vibrant celebration of faith.
The Bhadrapadi Utsav, held from the first to the fifth day of the bright fortnight in the month of Bhadrapada, is one of the temple’s main festivals. The temple is adorned with colourful lights, and the air resonates with the sounds of bhajans, devotional songs, kirtans or spiritual discourses, and traditional music. Eminent scholars and local literati participate, recounting the birth and exploits of Lord Ganesha.
The Maghi Utsav, celebrated from the first to the fifth day of the bright fortnight in the month of Magh, is another major festival. The highlight is the evening palkhi procession, which winds through the village with much fanfare. Devotees are blessed with prasad after the procession, and the entire temple complex is suffused with joy and spiritual fervour.
Every month, on the fourth day of the waxing moon, Chaturthi, the temple witnesses a surge of devotees. Special decorations, rituals, and offerings mark these occasions, reinforcing the temple’s role as a living centre of faith and devotion.
Ballaleshwar is unique among the Ashtavinayak temples, and indeed, among all Ganesha shrines, in being named after a devotee rather than the deity himself. This reflects the deep Hindu belief in the power of bhakti or devotion to move the divine, and the reciprocal relationship between the devotee and the deity. The story of Ballal is a powerful reminder that true devotion is characterised by innocence, persistence, and selflessness. Ballal’s unwavering faith, even in the face of suffering, is held up as an ideal for all devotees.
The temple’s eastward orientation and the phenomenon of sunlight illuminating the idol are rich in symbolism, representing the triumph of light over darkness, knowledge over ignorance, and faith over adversity.
Dethroned: The Downfall of India’s Princely States – John Zubrzycki
On 25 July 1947, India’s last Viceroy, Lord Louis Mountbatten, stood before the Chamber of Princes in New Delhi and prepared to deliver the most important speech of his career. He had just three weeks to convince more than 550 sovereign princely states–some the size of Britain, some so small that cartographers had trouble locating them–to become part of a free India. Once Britain’s most faithful allies, the princes could choose between joining India or Pakistan, or declaring their independence.
This is a saga of promises and betrayals, of brinkmanship and intrigue. Mountbatten worked with two of independent India’s founding fathers–the country’s most senior civil servant, V.P. Menon, and Congress strongman Vallabhbhai Patel–to save the subcontinent from self-destruction. What India’s architects described as a ‘bloodless revolution’ was anything but, as violence engulfed Kashmir and Indian troops put an end to Hyderabad’s dreams of independence.
Most states accepted the inevitable, giving up their kingdoms in exchange for guarantees that their privileges and titles would be preserved in perpetuity. Instead, they were led to their extinction–not by the sword, but by political expediency, leaving them with little more than fading memories of a glorified past.
Memories and Such 