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no w in india v sometimes pronounced as w vah, vah vacht var? varna? vishnu? Jawaharlal Nehru (November 14, 1889 – May 27, 1964), from Jawahar (Jewel) laal (red) was a political leader of the Indian National Congress. The son of Motilal Nehru, (Moti) pearl (lal) red. The political dynasty begun by his father still plays and important part in the politics of modern day India.

Mentored by Mohandas Karamchand Ghandi, he became one of the youngest leaders of the Indian National Congress. He was one of several important pioneers of the Indian independence movement serving as the first Prime Minister of Independent India.

He was one of the first to advocate a complete separation from the British Empire. He believed that socialism could best solve the long-standing ills of India. Nehru raised the flag of a divided, independent India in New Delhi on August 15 His daughter Indira and grandson Rajiv would follow in his footsteps as Prime Minister of India.

Called Panditji (Honored/revered scholar) he was a writer, his letters to his daughter, written while in prison, were published as Glimpses of World History.

Birth family History education

Master Tara Singh

The Punjab government arrested Master Tara Singh as he was about to leave for Delhi on 14 March 1959. The procession, however, was taken out as scheduled with a portrait of Master Tara Singh displayed on a truck at the head. Tills had some impact on the government and he was released on 21 March 1959. The Prime Minister however rejected his suggestion for arbitration. The Working Committee of the Shiromani Akali Dal then suggested, on 27 March 1959, arbitration by Jayaprakash Narayan, Rajagopalachari or Acharya Vinoba Bhave but this propsal, too, was rejected by the Prime Minister on 5 April 1959. Master Tara Singh announced that he would go on a fast unto death on 16 April 1959.

It was then that Prime Minister, Jawaharlal Nehru invited Master Tara Singh to tea on 11 April 1959. The meeting resulted in what came to be known as Tara SinghNehru Pact. The text read:

It is common ground amongst all concerned that there should be no governmental interference in religious affairs; Nevertheless, complaints have arisen of such interference in regard to Gurdwara management and amendments made in the Gurdwara Act.

Some machinery should be devised to ensure the implementation of the policy of noninterference in the Gurdwara management and to consider any complaints of such interference. It is suggested that a Committee should be constituted for the purpose. This Committee should consist of two persons nominated by the Punjab Government and two persons nominated by Master Tara Singh, President of Shiromani Akali Dal.

This Committee will consider any allegations of interference and will suggest remedial action wherever possible. Where there is disagreement among the members of the Committee, the matter may be referred to the Governor of Punjab. Any amendment in the Gurdwara Act should be undertaken after obtaining the approval of the General Committee of the SGPC. The general elections of the SGPC should be held as early as possible.If any difficulty arises in the implementation of the above proposal, Mr. Nehru will be glad to help.

The Pact vindicated Master Tara Singh's stand on the matter of government interference in the religious affairs of the Sikhs. But the Committee set up under its provisions could not arrive at any understanding or conclusion, because of divergence of views in the two blocks, nor could they arrive at any decision what matter should be referred to the governor.

The pact, however, laid down an unequivocal commitment by the government at the highest level on the basic issue that no amendment in the Sikh Gurdwaras Act shall be undertaken without the approval of. the general body of the SGPC.

Incidentally, the control of the SGPC was retrieved by the Shiromani Akali Dal as a result of the 1960 elections when it won 136 seats against only 4 in favour of the Sadh Sangat Board, a society set up with the overt help of the state government.

churidar pants, a tight-fitting variant of the salwar.

The Beatles Harrison's boat at shrinagra rotting in the water

Imported kurtas were fashionable in the 1960s and 1970s, as an element of hippie fashion, fell from favor briefly, and are now again fashionable. South Asian women may also wear this Western adaptation of South Asian fashion.

stand-up collars of the type known to tailors and seamstresses as "mandarin" collars. These are the same sort of collars seen on achkans, sherwanis, and Nehru jackets. or Chairman Mao.

Lake dal hair of the Rasul

In 1951, he was nominated for the Nobel Peace Prize by the American Friends Service Committee (AFSC).[10]

• The Nehru jacket is named in his honor due to his preferred wearing of jackets that later inspired the Nehru jacket's design. churidar pants,

• In the November, 1937 issue of the Calcutta-based journal Modern Review, an article entitled 'The Rashtrapati' severely criticized Jawaharlal Nehru. The author acknowledged Nehru's initiative and innate drive but also pointed out the glaring streaks of autocracy in him, saying that his character was marked by "intolerance of others and a certain contempt for the weak and inefficient". The author, who signed himself "Chanakya", added that Nehru's conceit was "already formidable", and worried that soon "Jawaharlal might fancy himself as a Caesar". The author of this article was Nehru himself under a pseudonym of Chanakya. This publication is a significantly important example of autocritique. [11]

[edit] See also

• The Discovery of India written by Jawaharlal Nehru

• Glimpses of World History written by Jawaharlal Nehru

• Tryst with destiny the historic speech made by Jawaharlal Nehru, considered in modern India to be a landmark oration that captures the essence of the triumphant culmination of the hundred-year Indian freedom struggle against the British Empire in India.

• Letters from a father to his daughter a collection of letters written by Jawaharlal Nehru to his daughter Indira.

   * A Tryst With Destiny historic speech made by Jawaharlal Nehru on August 14th, 1947
   * Nehru: The Invention of India by Shashi Tharoor (November 2003) Arcade Books ISBN 1-55970-697-X
   * Jawaharlal Nehru (Edited by S. Gopal and Uma Iyengar) (July 2003) The Essential Writings of Jawaharlal Nehru Oxford University Press ISBN 0195653246
   * Autobiography:Toward freedom, Oxford University Press
   * Jawaharlal Nehru: Life and work by M. Chalapathi Rau, National Book Club (January 1, 1966)
   * Jawaharlal Nehru by M. Chalapathi Rau. [New Delhi] Publications Division, Ministry of Information and Broadcasting, Govt. of India [1973]
   * Letters from a father to his daughter by Jawaharlal Nehru, Children's Book Trust
   * Nehru: A Political Biography by Michael Brecher (1959). London:Oxford University Press.
   * After Nehru, Who by Welles Hangen (1963). London: Rupert Hart-Davis.
   * Nehru: The Years of Power by Geoffrey Tyson (1966). London: Pall Mall Press.
   * Independence and After: A collection of the more important speeches of Jawaharlal Nehru from September 1946 to May 1949 (1949). Delhi: The Publications Division, Government of India.

   * Jawaharlal Nehru University
   * Nehru biography at Harappa.com
   * Nehru's Quotes
   * India Today's profile of Nehru
   * The Discovery of India by Jawaharlal Nehru (ISBN 0670058017)
   * Nehru Pictures
   * China, India, and the fruits of Nehru's folly by Venkatesan Vembu, Daily News & Analysis, June 6, 2007
   * Breaking Free of Nehru: Renewing our Tryst with Destiny e-book by Sanjeev Sabhlok (2007).

churidar pants,

Khushwant Singh was awarded the Padam Bhushan in 1974. Ten years later in 1984, he returned the honor in protest to Government of India against the storming of Golden Temple by the Army. On June 8, a day after the incident, he drove to Rashtrapati Bhavan and returned the framed citation to the President of India, Giani Zail Singh, who himself was a Sikh.

It was an act of Courage. When he returned to his house, his home became information center for the Sikhs. Every TV channel and radio station from abroad contacted him about the details of the damage to Golden Temple.

It also saw his falling out with Nehru family. Khushwant Singh was member of Parliament, Rajya Sabha, from 1980 to 1986. His dry and icy comments frequently landed him in Soup.

But soon thereafter Prime Minister Jawaharlal Nehru sent him to New York as a member of the Indian delegation to the llth session of the United Nations General Assembly. In 1958

f hounds of cruelties of all sorts to leave the Kashmiri Hindus no alternative but to embrace Islam on pain of death. During his rule of five years of hair raising cruelty and tyranny Iftekhar Khan drove it home to Pandits that then future in their land of birth was assured only if they kissed Islam, failing which they must quit their homeland forthwith; there was no third option.

In consequence of this dire threat, thousands of Kashmiri Pandits succumbed to his policy of duress and treacherous religious bigotry of the vicious subeder and thus got converted to Islam.

Thousands who could manage to withstand the tremendous pressure bade good bye to their homes and hearths and sought refuge in neighbouring regions to keep alive themselves and their faith that was so dear to them.

It is during the rule of Emperor Shah Jehan and Aurangzeb that Kashmiri Pandits driven out of Kashmir reached Delhi and settled down in Bazar Sitaram. Two prominent castes namely Zutshis and Shangloos reached there after a great ­struggle, difficulties and hardships. These castes over a period of generations had changed into Pehlvis (poets) and Topawallas, said one of the descendants of KPs living in Bazar Sitaram Shri Gulzar Pahlvi. There is a temple of ancient KPs now internally displaced communities in India believe in.

It is said that Pandit Nehru's marriage procession had come all along from Allahabad to Bazar Sitaram where his marriage was solemnized. Their present priest is Iqbal Krishen Revoo.

It is during the Aurangzeb-Iftekhar Khan combine that reduced the Kashmiri Pandits as low as dust, nay they made them lick the dust. They trampled the Pandit psyche by subverting all the achievements of this advanced and learned community in social, economic and religious fields during the pseudo-secular stance of the earlier Mughals. Aurangzeb followed Islamic law with fervor showing no regard for normal laws of Hindus.

When the religious persecution and cruelties perpetrated by Iftekhar Khan and approved by Aurangzeb made life unbearable for Pandits in Kashmir, the latter decided to ap­proach the immortal national hero Shri Guru Tegh Bahadar at Anandpur Sahib for rescuing the Kashmiri Hindus from Islamic onslaught by his personal intervention. A delegation of 500 KPs (Kashmiri Pandits) led by Pandit Kirpa Ram learned person, called on the Guru and narrated their harrowing and woeful expe­riences of the diabolical misrule of Iftikhar Khan patronized by Aurangzeb whose wickedness had no parallel. These fundamentalists thrust Islam by hook or by crook. They converted by atrocities,

Jawaharlal Nehru reiterated Gandhi’s assurance to the Sikhs at the All India Congress Committee meeting in Calcuatta in 1946. He declared:

The brave Sikhs of Punjab are entitled to special consideration. I see nothing wrong in an area and a set-up in the North wherein the Sikhs can experience the glow of freedom. The Statesman, Calcutta, July 7, 1946 quoting Jawaharlal Nehru in Singh, Iqbal, Punjab Under Siege: A Critical Analysis, New York: Allen, McMillan and Enderson, 1986, p. 37.

With the Muslims proposing the creation of a Pakistan to safeguard their interests, some Sikhs put forth the idea of carving out a Sikh state of Khalistan. For instance, in 1940, Dr. Vir Singh Bhatti demanded the formulation of the Sikh state of Khalistan as a buffer state between Muslim Pakistan and Hindu India. During a prolonged negotiation process during the 1940s between the British and the three groups seeking political power—Hindus, Muslims and Sikhs—the Congress Party continually extended such promises to prevent Sikhs from allying with the Muslim League. To win Sikh support, Jawaharlal Nehru again declared:

Redistribution of provincial boundaries was essential and inevitable. I stand for semi-autonomous units…if the Sikhs desire to function as such a unit, I would like them to have a semi-autonomous unit within the province so that they may have a sense of freedom.” Congress Records, quoted in Singh, Iqbal, Punjab Under Siege: A Critical Analysis, New York: Allen, McMillan and Enderson, 1986, p. 38.

These pledges of by Nehru and Gandhi on behalf of the Indian Congress were formalized through a resolution in the Constituent Assembly on December 9, 1946:

Adequate safeguards would be provided for minorities in India…It was a declaration, pledge and an undertaking before the world, a contract with millions of Indians and, therefore, in the nature of an oath we must keep. Quoted in Singh, Iqbal, Punjab Under Siege: A Critical Analysis, New York: Allen, McMillan and Enderson, 1986, p. 38.

During a press conference on July 10, 1946 in Bombay, Nehru’s controversial statement that the Congress may “change or modify” the agreed upon agreement came “as a bombshell”. Singh, Iqbal, Punjab Under Siege: A Critical Analysis, New York: Allen, McMillan and Enderson, 1986, p. 38. As a consequence, Mohammad Ali Jinnah—the charismatic leader of the Muslim League—was forced to seek safeguards for his community through the creation of a separate Pakistan. Repudiation of Promises by Indian National Congress

After the departure of the British, the Congress Party would repudiate all pledges and Constituent Assembly resolutions promulgated to safeguard Sikh interests. PSingh, Iqbal, Punjab Under Siege: A Critical Analysis, New York: Allen, McMillan and Enderson, 1986, p. 38-39. Many Sikhs felt that they had been tricked into joining the Indian union. On Nov. 21, 1949, upon the review of the draft of the Indian Constitution, Hukam Singh, the Sikh representative, declared to the Constituent Assembly:

   Naturally, under these circumstances, as I have stated, the Sikhs feel utterly disappointed and frustrated. They feel that they have been discriminated against. Let it not be misunderstood that the Sikh community has agreed to this [Indian] Constitution. I wish to record an emphatic protest here. My community cannot subscribe its assent to this historic document.  Singh, Gurmit, History of Sikh Struggles, New Delhi: South Asia Books, 1989, p. 110-111