Ghaziabad Love Jihad Imran Food Delivery Rider 2025
A case of rape and an attempt to convert a married woman for love jihad has come to light in Vijay Nagar police station area. The accused youth Imran had lured the woman and taken her away on January 9, 2025. The police have arrested the accused and recovered the woman.
The victim woman got married to her Hindu husband in December 2023, who is living in the Vijay Nagar police station area and works in a factory in Greater Noida. The woman’s husband says his wife used to talk to a young man named Imran who lives in Khoda. He came to know about this after several months. On January 9, his wife went somewhere without telling him. When no information was found even after much searching, he filed a missing person report at the police station.
(The accused Imran, was arrested by Ghaziabad police. Jagran photo)
Imran arrested and the woman recovered
After several days, he learned that his wife had gone with Imran, a resident of Khoda. Imran is a rider in a food delivery company. The police arrested the accused Imran and recovered the woman. During interrogation, the woman said that Imran took her to many mosques. Both of them kept roaming in Delhi and Ghaziabad. The woman’s husband alleges that an attempt has been made to convert his wife to Islam. A case has been registered against the accused Imran in Vijay Nagar police station under sections of rape and Prohibition of Unlawful Conversion of Religion Act 2021.
Suspicion arose after several days
The woman’s husband says that he suspected after several days that his wife’s inclination was gradually moving towards the Muslim religion. She also started liking Muslim names. Initially, he did not understand anything, but he saw his wife talking to Imran one day. When his wife left without telling him, he understood that she must have gone with Imran. He gave information about Imran to the police and also provided his number.
The accused took the woman to several mosques in Delhi
The police say that the accused Imran took the woman with him to several places in Delhi. He also kept the victim in hotels in different areas for several days. The accused has denied any attempt to convert her. Rajesh Kumar, DCP stated, “The accused has been arrested for attempting conversion. The woman has also been recovered.”
Islamists tortured a Hindu teacher of a school who wanted to celebrate Saraswati Puja in the school. Islamist beat up and verbally abused the Hindu teacher. The incident happened on the 28th of January, 2025 in Haringhata block of Nadia district of West Bengal.
As per the reports, a Hindu teacher of ‘Daspol Danga Primary School’ wanted to celebrate Saraswati Puja in the school this year. The school is a government-run school and most of the students of the school come from the Muslim community. Some Hindu students also study in the school.
However, some local muslims became furious after knowing about the upcoming Saraswati Puja. They beat up the Hindu teacher. The Islamists also threatened the Hindu teacher to face dire consequences in the future.
A video of the incident has gone viral in the social media. In the video, it has been clearly seen that Islamists have been openly abusing the teacher. Others have been standing and watching.
According to the sources, a person named Alimuddin incited and mobilised some local Muslims against the Hindu teacher who wanted to celebrate the Saraswati Puja. Locals demanded that the Police must initiate legal action against the accused person.
राष्ट्रीय स्वयंसेवक संघ (आरएसएस) के माननीय सरकार्यवाह श्री दत्तात्रेय होसबाले ने मणिपुर के इंफाल वेस्ट स्थित भास्कर प्रभा में गणतंत्र दिवस समारोह के दौरान प्रभावशाली भाषण दिया। गणतंत्र दिवस उपलक्ष्य में राष्ट्रीय ध्वज फहराते हुए श्री होसबाले ने भारत की एकता, संस्कृति और नागरिकों के कर्तव्यों पर बल दिया।
अपने संबोधन में उन्होंने हिमालय से लेकर विशाल भारत महासागर तक फैले इस पवित्र भूमि की पहचान को याद दिलाया और इसे भारत के रूप में परिभाषित किया। उन्होंने कहा, “इस भूमि पर रहने वाला प्रत्येक व्यक्ति भारतीय है,” जिससे राष्ट्रीय एकता की भावना को बल मिला।
उन्होंने भारत के संविधान में निहित गहरी सांस्कृतिक आत्मा को रेखांकित किया और कहा कि इसके चित्र और पाठ हमारे देश की समृद्ध विरासत को दर्शाते हैं। श्री होसबाले ने नागरिकों के मौलिक कर्तव्यों के महत्व पर जोर दिया और भारतीय इतिहास की प्रतिष्ठित विभूतियों के जीवन से प्रेरणा लेने की बात कही।
उन्होंने भगवान श्रीराम की कथा साझा की, जिन्होंने अपने मौलिक अधिकारों का त्याग करते हुए 14 वर्षों का वनवास स्वीकार कर अपने मौलिक कर्तव्य को पूरा किया। उन्होंने कहा कि यह घटना कर्तव्य को अधिकारों से ऊपर रखने का एक उत्कृष्ट उदाहरण है। उन्होंने राजा हरिश्चंद्र का भी उल्लेख किया, जिन्होंने सत्य के प्रति अपनी अटल निष्ठा के कारण अनेक कष्टों का सामना किया, और यह सत्य को ही सर्वोपरि मानने वाले देश के आदर्श ‘सत्यमेव जयते’ का प्रतीक है।
श्री होसबाले ने कहा, “भारत विश्व कल्याण के लिए है, जो ‘वसुधैव कुटुंबकम’ (संपूर्ण विश्व एक परिवार है) के सिद्धांत से प्रेरित है।” उन्होंने नागरिकों से आह्वान किया कि वे राष्ट्र को मजबूत और विकसित बनाने के लिए समर्पित हों। उन्होंने इसे प्रत्येक भारतीय का कर्तव्य और जिम्मेदारी बताया।
अपने संबोधन के अंत में, श्री होसबाले ने सभी से 76वें गणतंत्र दिवस पर एक पवित्र संकल्प लेने का आग्रह किया—यह कि हम लोकतंत्र की पवित्रता को बनाए रखें, राष्ट्र की अखंडता और एकता की रक्षा करें, और यह सुनिश्चित करने के लिए निरंतर प्रयास करें कि ये मूल्य आने वाली पीढ़ियों तक बने रहें।
भास्कर प्रभा में आयोजित यह समारोह देशभक्ति के जोश से परिपूर्ण रहा। राष्ट्रीय ध्वज ऊंचा लहराता रहा, और वंदे मातरम के गूंजते स्वर ने वहां उपस्थित सभी के हृदय में गर्व और समर्पण की भावना जगा दी।
यह प्रेस विज्ञप्ति जैसी प्राप्त हुई है, उसी प्रारूप में प्रकाशित की गई है
Bhaskar Prabha, Imphal West, Manipur, January 26, 2025
Shri Dattatreya Hosabale, the esteemed ‘Sarkaryavah’ (General Secretary) of the Rashtriya Swayamsevak Sangh (RSS), delivered an impactful speech during the Republic Day celebrations at Bhakarprabha in Imphal West, Manipur. While hoisting the national flag, Shri Hosabale emphasized the unity, culture, and responsibilities of the citizens of Bharat (India).
In his address, he reminded the gathering of the sacred identity of the land stretching from the majestic Himalayas to the vast Bharat Mahasagar (Indian Ocean), referring to it as Bharat. “Everyone living within this land is Bharatiya,” he affirmed, reinforcing the spirit of national unity.
He highlighted the profound cultural essence embedded in the Constitution of Bharat, pointing out that its illustrations and texts reflect the nation’s rich heritage. Shri Hosabale stressed the importance of fundamental duties, drawing parallels from the lives of revered figures in Indian history.
He shared the story of Lord Ram, who sacrificed his fundamental right to the throne to fulfill his fundamental duty by accepting a 14-year exile. This, he said, exemplifies the precedence of duty over rights. He also spoke about Raja Harishchandra, who endured great hardships in his unwavering commitment to truth, symbolizing the nation’s motto, Satyameva Jayate (Truth Alone Triumphs).
“Bharat exists for the welfare of the world, guided by the principle of Vasudhaiva Kutumbakam (The world is one family),” he remarked. He called upon citizens to strengthen and develop the nation, stating that it is not only a responsibility but also a fundamental duty of every Bharatiya.
Concluding his speech on an inspirational note, Shri Hosabale urged everyone to take a solemn pledge on this 76th Republic Day: to uphold the sanctity of democracy, preserve the integrity and unity of the nation, and strive tirelessly to ensure that these values endure for generations to come.
The celebration at Bhaskar Prabha was marked by patriotic fervor, with the national flag fluttering high and the echoes of Vande Mataram reverberating through the air, igniting pride and dedication in the hearts of all present.
Image: BSF jawans on duty along the Bharat-Bangladesh border(Representative)
Tension prevailed along the Bharat-bangladesh border in Tripura’s Unakoti district on the 27th of January, Monday after a clash between the farmers of two villages on the border of the two countries, according to the local sources.
The BSF and the police officials said the villagers of Bharat and Bangladesh clashed among themselves over the issue of farming in cropland in the border village of Hirachhara in Kailashahar Sub-division on Sunday evening.
According to the officials, two farmers of Bharat and a Bangladeshi farmer were injured in the clash before the BSF jawans intervened. As per the locals, injured Bharatiya farmers are Karim Ali(280 and Jamir Ali(34). Both brothers were severely assaulted with sharp weapons and iron rods by a group of 10-12 Bangladeshi nationals. The attack left them critically injured.
The incident occurred when the two brothers, who cultivate betel leaves and paddy on their land near the zero line of the border, had gone for farming on Sunday morning. They found that their crops were mostly damaged. They immediately informed the matter to the BSF jawans posted in the area.
However, while returning home in the evening, they were allegedly threatened by the Bangladeshi nationals not to go to their land. They protested. Then, Bangladeshi citizens from the Murui Chhara area of the Moulavibazar district of Bangladesh, armed with sharp weapons and iron rods, attacked them.
Sunday’s incident occurred within three weeks after Bangladeshi smugglers attacked BSF jawans at the Maguruli border and attempted to snatch their arms on the 7th of January.
No pilgrimage to Prayagraj during the Maha Kumbh is complete without a visit to the revered Takshak Teerth temple. Known as Teertharaj, Prayagraj is the ultimate spiritual destination for millions of devotees, but for those on the Char Dham Yatra, skipping this ancient temple is considered a major omission.
The Maha Kumbh in Prayagraj kicked off with the Paush Purnima on January 13, attracting millions of pilgrims from across India and beyond, all eager to take a sacred dip at the Triveni Sangam. Among the key spiritual landmarks, Takshak Teerth stands out, with its deep historical and religious significance.
Situated in Prayagraj’s Dariyabad locality, the Takshak Teerth temple holds a revered place in many ancient scriptures, including the Padma Purana. It is believed that merely visiting this sacred temple and offering darshan can cleanse devotees of poison and fulfill their deepest desires. It is home to the divine Takshak snake, considered the most auspicious among serpents, adding to the temple’s mystical aura.
Speaking to IANS, Pankaj Dubey, the priest of the temple, shared, “This temple is more than 20 lakh years old and is described in detail in the seventh chapter of the Padma Purana. It’s a significant pilgrimage for those facing issues like Kaal Sarp Dosha, Rahu Mahadasha, or Nag Dosh. With the ongoing Maha Kumbh, we see pilgrims from across the country and the world visiting to earn spiritual merit. But a pilgrimage to Prayagraj remains incomplete without visiting Takshak Teerth. The double-engine government’s efforts in beautifying this sacred site are commendable and praiseworthy.”
Sudha, a devotee, also emphasised the importance of the temple, saying, “This is not just an ancient temple; it’s the first deity worshipped in Kalyug. The Char Dham Yatra would feel incomplete without visiting Takshak Teerth. I’ve been coming here since my childhood, and it always fills me with peace and reverence.”
As the ongoing Maha Kumbh continues to draw massive crowds, with an estimated 10 crore devotees expected to gather for Mauni Amavasya on Wednesday, the Takshak Teerth remains a must-visit pilgrimage site for all who seek spiritual fulfillment. The Uttar Pradesh government reported that over 15 crore pilgrims have already bathed at the Triveni Sangam in the last 17 days, making this year’s Kumbh an unparalleled spiritual event.
(This article has been published via a syndicated feed)
As the second Amrit Snan of the Maha Kumbh approaches on Mauni Amavasya, an overwhelming wave of devotees is streaming toward Prayagraj from all corners of the country.
At Varanasi’s Cantt station, which serves as a major transit hub for pilgrims, the numbers have reached a staggering scale. In response, the railway administration has rolled out eight special trains to manage the surging crowd, but still, it seems that passengers are boarding every available train as the numbers continue to rise.
Speaking to IANS, Lal Ji Chaudhary, Additional Divisional Railway Manager (ADRM) at Varanasi Cantt, shared, “We are expecting an even bigger crowd on Wednesday. Special trains have been running, and additional services are in place to ensure smooth travel. Our team is on the ground, monitoring every aspect closely. The crowds are steadily increasing, and we’re doing everything possible to accommodate the passengers efficiently.”
Passengers, too, expressed their awe at the scale of the gathering. Krishna Kumar, one of the devotees, said, “We’re heading to Prayagraj on Wednesday for the Maha Kumbh bath. Tomorrow is the Shahi Snan on Mauni Amavasya, and the crowd here at Varanasi station is huge, easily around one lakh people. If you estimate based on the crowds here, it’s clear that the prediction made by Chief Minister Yogi Adityanath is coming true. There’s a huge surge in devotees, and it’s a testament to the awakening and upliftment of Sanatan Dharma.”
Bhim Thakur, another devotee, shared, “I’ve been waiting here for five to six hours. The crowd is more than expected, and the energy at the station is palpable. It’s all for faith, and it feels like an extraordinary moment to be part of.”
Anand Mohan Jha, another passenger, reflected on the sea of people, “I’ve never seen such a massive crowd before. It’s overwhelming, but when you have such strong faith, you find the strength to persevere. After seeing this, it only deepens my resolve to reach Prayagraj for the holy dip. It’s an unforgettable experience.”
Mauni Amavasya, one of the most spiritually significant days in the Hindu calendar, is observed with immense devotion, particularly in northern India. It’s a day for intense spiritual practices, reflection, and renewal. At the Maha Kumbh Mela in Prayagraj, this day is the highlight, with millions of devotees gathering for a sacred dip in the River Ganges—a ritual believed to offer spiritual cleansing and enlightenment. Celebrated under different names across the country, like ‘Chollangi Amavasya’ in Andhra Pradesh and ‘Darsh Amavasya’ in other regions, this year’s Mauni Amavasya Amrit Snan at the Maha Kumbh will take place on January 29, 2025, marking another milestone in this sacred event.
(This article has been published via a syndicated feed)
Renowned comedian Brahmanandam, known for his iconic roles in Telugu cinema, recently found himself in the midst of controversy after delivering a speech at a Teachers’ Day event in Vijayawada. While the event was meant to honor educators and celebrate the legacy of social reformers like Savitribai Phule, Brahmanandam’s remarks took an unexpected turn, sparking outrage among Hindu communities. His speech, which misquoted and misrepresented the Manusmriti, has been criticized as anti-Hindu and factually inaccurate.
Brahmanandam’s claims: A distortion of facts
In his speech, Brahmanandam made several shocking claims about the Manusmriti, an ancient Hindu text that has often been misinterpreted and misrepresented by critics. He stated, “How long has it been since we heard the words, “Teachers should be respected”? How many people have thought of giving awards to teachers? Moreover, where did they place the teachers? They suddenly appeared somewhere. Bring the four teachers from our school, garland them, take photos, and honor them. This is not how you honor teachers like Ramachandra Yadav. Savitribai Phule, that great mother—today, we stand on the graves of many great souls and hoist the national agenda. We live by the aspirations of great women. Earlier, a girl said, “I am able to stand here and speak today because of Savitribai Phule.” How much she struggled! In Manusmriti, in Manu Dharma, it is said that women should not be educated. Women should not even step outside.”
He further said, “Almost to this day, these practices are still followed to some extent. Women should not be educated. Women should not step outside or speak. That’s why even today, in some remote villages, if someone comes to the house, they say, “She is not at home.” This is tradition. Moreover, it is said in the Vedas that if women are educated, rains will stop, and droughts will occur. They instilled this fear to suppress women, ensuring they never rise or have individual opinions. They say, “Ladies are becoming ‘ladies’ these days.” What does that even mean? Aren’t they human? Shouldn’t they become empowered? That’s why even more terrifying practices exist. In the past, during Sati Sahagamana, if the husband died, the wife was pushed into the funeral pyre. Why? Because some believed that if the husband died, the wife should also die. They thought, “Let’s end this life together. If he leaves this life, she should too.” This is a cruel and inhumane practice. Even today, we laugh at it, but imagine the horror. Little children, innocent girls, if their husbands died, especially during the times of child marriage, where young girls were married off to older men. Think about how cruel this was. That’s why in Kanyasulkam, Gurujada Apparao writes about Putti Bomma Purnamma. In the story, a 9-year-old girl, who knows nothing, is married off to a 60- or 70-year-old man. The man already has wives, and one of them has died. They believe that if the husband dies without a wife, he won’t attain heaven. So, they bring a young girl and marry her off to him.”
He also said, “In the past, they said, “Women should not read, should not touch the Vedas.” Today, we easily talk about Savitribai Phule, how great she was, how much she struggled for social reform. But practically, think about how difficult it was for her in those days.”
These statements on ManuSmriti and Vedas are not only factually incorrect but also reflect a deep misunderstanding of Hindu scriptures. Brahmanandam’s remarks were not just a casual misstep; they were a deliberate attempt to malign Hindu dharma and its scriptures, painting them as regressive and oppressive.
Manusmriti and the Vedas celebrate women
Let’s set the record straight. The Manusmriti and the Vedas, far from being anti-women, celebrate and honor women. Women held a highly significant and revered position in ancient Indian society, often regarded as superior to men. Numerous literary works provide evidence of the immense power women wielded, capable of determining the fate of kingdoms and mighty rulers. In the Mahabharata, Veda Vyasa illustrates how the Kauravas faced destruction after humiliating Draupadi, the wife of the Pandavas. Similarly, Valmiki’s Ramayana portrays the tragic downfall of Ravana, who forcibly abducted Sita Devi. Manusmriti explicitly states, “Women must be honoured and adorned by their fathers, brothers, husbands, and brothers‑in‑law, who desire their welfare. Where women are honoured, the gods are pleased; but where they are not honoured, no sacred rite yields rewards. Where the female relations live in grief, the family soon wholly perishes; but that family where they are happy ever prospers. The houses on which female relations, not being duly honoured, pronounce a curse, perish completely as if destroyed by magic. Hence men who seek (their own) welfare should always honour women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food.”
This sentiment is echoed in the Mahabharata, where Grandfather Bhishma forewarns Yudhishthira about the consequences of dishonoring women: “O ruler of the earth (Yudhishthira), the lineage in which daughters and the daughters-in-law are saddened by ill-treatment, that lineage is destroyed. When out of their grief, these women curse these households, such households lose their charm, prosperity, and happiness.” (Mahabharata, Anushashanparva, 12.14)
While it is not clear which sloka of ManuSmriti or the Vedas Brahmanandam is quoting, here are some slokas from the smriti itself that glorify women.
Manusmriti 3:56: Where women are worshipped, there the gods reside. Where they are not worshipped, all actions are fruitless.
Manusmriti 3:57: Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers.
On women’s education and empowerment
Manusmriti 9:104 talks of inheritance. The verse has multiple interpretations, and the one by Yagnavalkya says, “Yājñavalkya (2.117).—‘After the parents, the sons shall divide equally their property as well as their debts; the mother’s property, what remains after the paying off of the debts, her daughters shall divide among themselves; and in the absence of the daughters, the offspring of their daughters.’
Protection and respect for women
Manusmriti 9:3 says “The father guards her during virginity, the husband guards her in youth, the sons guard her in old age; the woman is never fit for independence.” – ‘Guarding’ here stands for averting trouble,—‘trouble’ consisting in suffering caused by the transgression of the right course of conduct, by illegal appropriation of property and so forth; and the ‘averting’ of this consists in warding it off. This should be done by the father and others.
This verse is often misinterpreted. It does not imply that women are weak or dependent but emphasizes that society must protect and care for women at every stage of life.
Manusmriti verse 8:29 prescribes severe punishments for those who harm women or steal their wealth. The verse says “While these women are alive, if their relatives should appropriate their property,—on them the righteous king shall inflict the punishment of thieves”
Rigveda, Chapter 5,(sukta92, sloka-8),vol.-1 says, “O woman! You are the owner of good fortune, good deeds, fame, producer of Grains, and other foods, O Usha! Bless us, good child, servant, horses, wealth, and fame.” which means women are honoured not only as a reproducer of a new life but the nurture, preserver, and sustainer of the children and family also.
Rig Veda, Mandal -1, chapter-7, sukta 32,shloka-7 says, “O! Devi, as you administered different gestures, you can illuminate everything as bright as sunup and as calm as dusk, emplace here also in the same manner and accept our offerings. As God Varun and God Indra empowered us, capacitate us with the same propensity.”
In Vedic society, the birth of a girl child was celebrated as the incarnation of a goddess, which is why families and society never imposed restrictions on their education. Women who chose to pursue knowledge without marrying faced no obstacles, and a specific Vedic term, Amajur, was used to describe unmarried women. The seers were divided into two categories: Brahmavadinis, who dedicated their entire lives to the pursuit of truth and knowledge, and Sadyodvahas, who studied theology and philosophy until their marriage, typically around the age of 15-16.
The Rigveda contains hymns composed by women seers such as Ghosha, Apala, Godha, and Vishwavara, among others. There are also numerous references in the Vedas to women engaging in martial pursuits. For instance, Vadhrimati and Vishpala are celebrated as female warriors in the hymns of Ghosha (10.39, 40), showcasing their participation in actual battles. These examples highlight the respect and opportunities afforded to women in Vedic society, reflecting their significant role in both intellectual and martial spheres.
Brahmanandam’s anti-Hindu agenda?
Brahmanandam’s speech was not just a case of ignorance; it was a deliberate attempt to spread misinformation and fuel anti-Hindu sentiment. By misquoting Manusmriti and the Vedas, he perpetuated the false narrative that Hindu scriptures are regressive and oppressive. This is not only disrespectful to Hindu dharma but also a disservice to the millions of Hindus who hold these texts sacred.
His remarks about women’s education and the alleged consequences of educating women are baseless and absurd. No verse in the Vedas or Manusmriti suggests educating women would lead to droughts or societal collapse. Such claims are nothing but fabrications designed to tarnish the image of Hinduism.
Brahmanandam, who has made a career out of entertaining audiences, must now answer for his irresponsible and inflammatory remarks. His speech was not just a personal opinion; it was a public attack on Hindu dharma and its scriptures. He owes an apology to the Hindu community for spreading misinformation and disrespecting their faith.
Brahmanandam’s speech was a stark reminder of how easily misinformation can be spread, especially when it comes from influential figures. His misrepresentation of Manusmriti and the Vedas was not just a factual error; it was a deliberate attempt to malign Hinduism.
The truth is that Hindu scriptures celebrate women and their empowerment. They advocate for education, equality, and respect for women. It is time to set the record straight and hold those accountable who spread lies and misinformation.
“Delhi police files FIR against Rana Ayyub on Delhi Court’s direction for anti-Hindu comments: What the court said and details of FIR”, Opindia, January 28, 2025:
“On 27th January, the Cyber Police Station South, New Delhi, lodged an FIR against propagandist and alleged journalist Rana Ayyub following directions from a Delhi Sessions Court. The FIR was filed based on a complaint by Advocate Amita Sachdeva under Sections 505, 295A, and 153A of the Indian Penal Code (IPC). OpIndia accessed the court order and the complaint filed by Advocate Sachdeva.
OpIndia accessed copy of the FIR registered by the police. According to the FIR, the complainant has accused Rana Ayyub of using her platform to insult revered Hindu deities, malign Indian unity, and incite hostility against India, including disparaging the Indian Army. The FIR highlighted that the case was registered following directions from the Delhi Sessions Court (Saket, South District) of Chief Judicial Magistrate Himanshu Raman Singh.
In her complaint, Advocate Sachdeva said that Rana Ayyub had made multiple derogatory social media posts on X (formerly Twitter) between 2013 and 2017. These posts insulted revered Hindu deities, spread anti-India sentiments, and incited religious disharmony. She argued that such posts, amplified by Ayyub’s public profile, were provocative and intended to disturb communal harmony……”
The emerging industrial economy in the late 1700s required workers to develop new skills and traits, such as punctuality, the ability to perform repetitive tasks, technical knowledge, and unwavering obedience. In response, schools quickly became institutions designed to train and prepare individuals for this new workforce.1 Alvin Toffler gives a detailed description of the Factory model school in his 1970 book Future Shock:
” The problem was inordinately complex. How to pre-adapt children for a new world – a world of repetitive indoor toil, smoke, noise, machines, crowded living conditions, collective discipline, a world in which time was to be regulated not by the cycle of sun and moon, but by the factory whistle and the clock. The solution was an educational system that, in its very structure, simulated this new world. Even today it retains throw-back elements from pre-industrial society. Yet the whole idea of assembling masses of students (raw material) to be processed by teachers (workers) in a centrally located school (factory) was a stroke of industrial genius. The whole administrative hierarchy of education, as it grew up, followed the model of industrial bureaucracy. The very organization of knowledge into permanent disciplines was grounded on industrial assumptions. Children marched from place to place and sat in assigned stations. Bells rang to announce changes of time. “
Reformers such as Andrew Bell and Joseph Lancaster founded the famous ‘monitorial school’ model(an offshoot of the Factory model), focusing on repetitive teaching methods for reading, writing, and arithmetic, under the close supervision of a monitor. Soon, this model took centre stage of ‘Popular Education’ back in England. That eventually arrived in Bharat as an imperial educational movement.
An internal view of Clapham school. Conducted on the system of the MADRAS SCHOOL, invented by Andrew Bell, this school was erected in 1810 for the education of 200 boys (Source: British library)
1839, a school under Joseph Lancaster’s Monitorial System in the East End of London (Source: Wikimedia Commons)
1839, a school under Joseph Lancaster’s Monitorial System in the East End of London (Source: Wikimedia Commons)
There are two parts to this enquiry into the new educational model that established itself in the colony: the ‘how’ and the ‘what’ is being taught as part of education? (The ‘why’; that is, the political agenda is well known already.) Let us begin by addressing the ‘how’, for which the analysis needs to delve into the organisational, structural, and pedagogical changes effected as a system.
Birth of ‘rote-learning’- a colonial genesis?
In the entire reconstruction phase, the ‘monitorial system’ played a very pivotal role, marking the intermediary step in the transition from the individual method of instruction towards the modern classroom system. In terms of general structure, its history reflects a shift from a varied, informal system of household and community-based learning to a more centralised and standardised education system in Bharat.3 Now, what is this Monitorial system? So, here goes the story of knowledge that originated in Bharat, became a key method for promoting elementary education in England, and then returned to India, undergoing continuous modifications and improvements along the way.4 This system was known as the Bell-Lancaster system, or occasionally the Madras System of Education.
Rev. Andrew Bell, who was a Company chaplain, served at the Egmore Male Asylum in Madras, South India, from 1789 to 1796. It was during this time that he came across the memory-centric pedagogy in a native school, while out on one of his morning rides. Immensely impressed by what he had found, the memory-based learning approach along with the mutual instruction technique, was adapted to focus on reading, writing, and arithmetic – the three R’s – as understood in England. Bell practised his experiments in the Egmore asylum till he left for England in 1797, where he published his book on the Madras system in the same year.4 In the subsequent years, after being developed as a standardised model, it was re-imported back to Bharat.
Let me juxtapose two foreign traveller accounts reflecting what Rev. Bell ‘found’ and what he ‘created’. There have been many earlier European narrations on the native teaching technique that Bell chanced upon. Around 400 years ago, Pietro Della Valle documented this method of instruction, writing from Hukkeri on November 22, 1623:
Excerpt from the book The Travels of Pietro Della Valle in India
In 1820, James Cordiner in his book, details the operation of the Madras system, which he observed during his visit to the Military Male Orphan Asylum in Egmore:
Excerpt from the book A Voyage to India
In essence, the monitorial system functioned much like a factory. The term ‘industry’ here refers not just to manufacturing or production, but to the idea of productivity, standing in contrast to idleness. To prevent idleness, students were taught to work, and the classroom itself was designed to operate in a manner similar to a well-oiled machine. They took place in large warehouse-like schoolrooms where hundreds of students were taught by one teacher. Instead of grouping students by age, they were organised based on their reading levels. More proficient students, known as ‘monitors’ were tasked with teaching and guiding their peers.5
To gain further understanding, let me try to compare and contrast the monitorial system pedagogy(created) against the ‘tinnai school’ pedagogy(found), as Senthil Babu addresses it.4 Specifically zooming in on how arithmetic was taught in the two schools:
Feature
Monitorial school
Tinnai school(Native Tamil school)
Motive
A mechanism for shaping a compliant workforce that would willingly endure the monotonies of a factory setup without resistance. Hence, the implicit pedagogy was centred around discipline, obedience, and uncritical acceptance.1
Research published by The International Journal for the History of Mathematics Education indicates that(Senthil Babu, 2007): “…it seems the idea was not to produce scholars but to enable pupils to become scholars, if interested. The fundamental aim was to enable the children to become competent/skilled participants in the transactions of letters and numbers within the local society and its networks in the region.” Hence, the implicit pedagogy was centred around deeper understanding and critical thinking.
Focus
Conditioning of students to mechanical work under close supervision, employed standardised curriculum and monitored outputs.1
Conditioned to an agrarian and mercantile social order, employed a localised curriculum underpinned by skill and functionality.4
Learning approach
The approach to teaching arithmetic was structured into a standardised sequence: 1. Combinations of figures, 2. Addition, 3. Advanced addition, 4. Subtraction, 5. Advanced subtraction, 6. Multiplication, and so on. Students followed this fixed progression in linearity, by learning the prescribed rules, practising them, and then applying them to problem-solving exercises, a process known as ‘reduction.’ In this framework, memory served merely as a tool to support the standardised and centralised nature of the curriculum.4
In contrast, the tinnai approach began with learning numeration through the ‘Ponnilakkam’ (the basic number series) and the ‘Nellilakkam’ (a series of standard units for measuring grain and volume). This method involved the concurrent development of number sequences, which then led to the learning of ‘Encuvati’ (multiplication tables). The four basic arithmetic operations were taught in relation to one another through the simultaneous creation of addition and subtraction tables, as well as multiplication and division tables. Problem-solving was integrated into the process, enhancing associative memory and that too through oral practice, enhancing mental-math capacity.4 Hence, here memory “became a modality of learning, rather than a technique or a tool.”6
Learning activities and resources
Monitor’s role was to teach from books, the preset sequence of arithmetic operations and already worked out solutions to avoid any intellectual engagement with the children. With minimal reasoning taught and limited real-world connections established, ‘dictation from books’ became the staple technique. And guidebooks/textbooks became the staple resource.
The careful construction of the lists and tables, which included names, was not solely to memorise them. The nuances hint at the teacher engaging the students in broader lessons about the world. The teacher would have spent considerable time on these lists, using them as a platform to tell stories and interpret the cultural significance of the names.6 Also, for example, the Ponnilakkam was not a textbook in the contemporary sense but served as a number primer. After becoming well-acquainted with the number forms through the guidance of the monitors, they would be asked to transcribe it onto palm leaves, turning these copies into the pages of their own personal guide-manuals.4
Scanning the ‘monitorial school’ column above, do we exactly land upon what we infamously call today ‘rote-learning’? So, the investigation of the above system reveals who gave us this rote-learning and how it dominated the entire pedagogical framework for(not just arithmetic) all subjects and for all the coming years, to this day, infact. Because, it is this monitorial system(that served the Industrial Revolution) that was reframed over the years to the pupil-teacher system(that served the colonial bureaucracy) and eventually culminated to the modern classroom system(that serves the corporate workforce) today.
So, this rote-learning methodology, especially for the colonisers, enabled a way to prevent social disorder. School routines — following schedules, marching in lines, asking permission — all reinforced discipline. The entire system shaped around this core pedagogy, from teacher training to school inspections/examinations to constant dependency on the state for employment(as discussed in the previous article), aimed to create citizens who wouldn’t question authority, by quashing independent critical thinking. That, even in the present day we have failed to question the system. James Farish, the acting governor of Bombay presidency in mid 19th century, wrote in a letter7:
“This supremacy can only be maintained by arms, or by opinions. The natives of India must be kept down by a sense of our power, or they must willingly submit from a conviction that we are more wise, more just, and more humane and more anxious to improve their conditions than any other rulers they could have. If well-directed, the progress of education would undoubtedly increase our moral hold over India, but, by leading the natives to a consciousness of their own strength, it will as surely weaken our physical means of keeping them in subjection.”
This colonial-gifted pedagogy prioritised literacy to fit the framework of ‘text’-book and ‘written’-examination design. Hence illiteracy, a social issue that a lot of activists and politicians rally for even today, is in actuality only addressing the symptom of the problem. Education largely being misinterpreted as a good command and writing fluency over the language of the foreign- is in itself a ‘created’ problem by the foreign? In the end, all they required were a bunch of clerks to read and write letters. And, it is this desperation for literacy that is keeping the people of the heartland sidelined, labelled ‘illiterate’ and their wisdom neglected as ‘local’.
Excerpt from the essay Memory in Education, written by Anand Coomarswamy, 1909
As Indumati ji emphasises as part of this resurrection journey- it’s high time we tap into this treasure-hold of indigenous wisdom by reconnecting with our countryfolk, because they are the true ‘folks of the country’, who hold intact our native insight in the smallest of forms like household manners and everyday maxims.
Also, it is this marred replacement of ‘memory-based learning’ by ‘rote-learning’, that has obscured the true profoundness of our Bharatiya education system. In the nineteenth century, memory was seen as opposing modern ideas of a ‘good education.’ It became associated with rote memorisation—learning without true comprehension—and this led to the perception that indigenous education was outdated and mechanical.6
The tinnai schools described above represented a local elementary school in the southern state of Tamil Nadu also called as ‘paadasaalai’ or ‘paathshala’. The social context was such that people from various walks of life, were involved in various types of measurements of grain, land, money etc. Work-related activities required mental calculations, including handling quantities, making estimates, and performing related computations. Hence they instituted a tinnai school, whose primal requisite became memory-based learning and spontaneous mathematical skills. But, this ‘learning to enhance memory’ pedagogy, was reappropriated through the Bell system to ‘memorising to learn’ pedagogy, where you actually don’t learn but only cram your brains with literary information.
Yet again, paathshala schools represented only one system of elementary learning in Bharat. There was a rich network of varied forms of institutions- the Gurukulas, Acharyakulas, Agaraharams, Vidyapeeths, etc; where some of them transcended from the physical to the spiritual, with more deeper realms of metaphysics being taught. That is, the knowledge of the material world(aparavidya) to the knowledge acquired through self-realisation(paravidya). Clearly, the colonisers have failed to even skim the surface properly.
Compartmentalisation
Education today is largely limited within the school. Even within a school, we have limited it within the classroom. Within the classroom, it has been further limited to the subject periods. Again, within the subjects, it has been limited further to the textbooks. Yet again, within the textbooks, it has been limited only to that syllabus portion that’ll be assessed in the examination. This narrowed knowledge aids the rote-memorisation methodology. However, the focal figure here is not just the pedagogy, but also the structural and organisational changes implemented. The boxing up of knowledge into tight quarters.
Starting with the content being broken down into many parts called subjects- math, science, literature, social science etc. – without explicitly defining how these pieces relate to each other, naturally implies that they are unrelated. The disconnection between these parts becomes further pronounced by organising them into separate periods in a day. So, this irrelevance and disassociation is structured in the name of separate subjects, textbooks, chapters, syllabi etc. and organised in the name of separate periods, classes, departments, stages of schooling etc. Widening the cracks, the content in the books have been further impersonalised by feeding the colonial literature, sciences and perspective to the children(‘content’ part will be addressed in the following article). It is this process, that has led to the desensitisation of the children to their surroundings, families, culture and finally their homeland. We are unable to connect the dots and piece ourselves together, because the reductionist view has seeped in so much.
So just ‘rewriting textbooks’ or ‘teaching beyond classrooms’ won’t help much. Because we are still clinging onto the detached parts – ‘textbooks’ and ‘classrooms’. Replacing the parts with new parts like new approaches, processes and tools, is only building on the existing system, which is very much broken. It is only further riddling education with reductionism. This reductionism prevents individuals from understanding the bigger picture and recognising how the various parts are interconnected and influence one another. It leads children to work in isolation, no wonder leaving them unaware(later in life) of how their expertise contributes to a broader network of specialisations.8 Another reason for unemployment.
Interconnectedness
However, this reductionist view arises from the Newtonian notion of looking at it as a ‘system’ of parts. Which is polar opposite to the Bharatiya Drishti, that believes in Brahman – ‘the totality of being’. In Bharat, we believed education was lifelong and universal. Life goes through many stages- womb stage, infanthood, childhood, teenage, adolescence, young age, mature age and old age. Each stage has its own objective, behavioural/mental patterns and capacities. Hence, requires different treatment of education. As Indumati ji highlights, primary school and high school shouldn’t differ or be disconnected in terms of the knowledge being taught, rather the same stream of knowledge garbed in Indian ethos, should have an evolutionary treatment of teaching across the stages.
This treatment of education is beautifully theorised in Sri Aurobindo’s Five Phases of Integral Education(a recomprehension of the Bharatiya concept of Panchkosha system for modern times)- as the physical, vital, mental, psychic and spiritual education. These five stages of education are not limited to the school, but happen continuously across- the home(by parents), the school(by teachers), the society(by dharmacharyas) and finally the country(by leaders). Therefore, it speaks of (the integration of not just concepts, subjects, departments etc) but a bigger picture of i) integrating the individual with the society and the world ii) connecting the material with the spiritual world iii) establishing harmony between human thoughts, feelings and actions.
And, that is the foundational structure upon which the new building of the Bharatiya education system should be erected.
George, A. S., & Pandey, D. (2024). The Evolution of Education as a Tool for Corporate Utility: From Industrial Revolution to Present-Day Vocational Preparation. Partners Universal International Innovation Journal, 2(4), 01-12.
Toffler, A. (1970). Future shock, 1970. Sydney. Pan.
Tschurenev, J. (2019). Empire, civil society, and the beginnings of colonial education in India. Cambridge University Press.
Babu, D. S. (2012). Indigenous traditions and the colonial encounter: A historical perspective on Mathematics education in India. Mathematics education in India: Status and outlook, 37-62.
Watters, A. (2015). The invented history of ‘the factory model of education’. Hack education: The history of the future of education technology, 25.
Babu, S. (2007). Memory and mathematics in the Tamil tinnai schools of South India in the eighteenth and nineteenth centuries. The International Journal for the History of Mathematics Education, 2(1), 15-32.
Drysdale, R. S. (1975). Education as Cultural Imperialism.
France, P. E. (2023). Make Teaching Sustainable: Six Shifts that Teachers Want and Students Need. ASCD.
Kāṭadare, I. (1995). पश्चिमीकरण से भारतीय शिक्षा की मुक्ति
