Our Society Has Gone The Eunuch Way... And How

Our Society Has Gone The Eunuch Way... And How, a photo by firoze shakir photographerno1 on Flickr.

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I gave her Rs 10 that made her happy and these beggar hijras beg on both sides of the road , one end of the road is led by Lakshmi their guru, this is a different Lakshmi , a beggar hijra I have known since a long time..She is a very poor hijra but has a mobile phone and she is very complacent polite actually all the hijras that beg on Turner Road Waterfield Road extension are absolutely simple and low profile , they beg without heckling or creating nuisance ..

They eat food at a nearby roadside food stall and luckily the beggars urchins are not there anymore to eat into their business.


All in all they pay hafta it is alleged to the people concerned bribery corruption lies in the very soul of our Indian ethos.. it will never go...

And politics and society we live in has nurtured corruption , sometimes I am saddened by the thought that law and order has gone to the dogs people who commit crimes are not scared of the cops anymore and there are crooks among cops too so why such a hue and cry about Bogus Police.. the common man lives on a razors edge as it is.

What further saddens me is to see Team Anna going politically on fire and brimstone coercing voters not to vote for Congress thereby bringing in the other party to win the election.. this was not part of Anna Hazares campaign against scams and corruption.,.. people have a right to elect any party.. its like the Mullah who gets paid in some case in kindness and invokes people during Friday prayers to vote for a candidate of his choice I think all this pimping for a political leader sucks...

Anyway this is a hijra post and like our leaders we too have become eunuchs to time and circumstances ..

Kali Mata

Kali Mata, a photo by firoze shakir photographerno1 on Flickr.

from wikipedia

Kali redirects here. See Kali (disambiguation) for other uses.
Not to be confused with Kali (demon), the personification of Kali Yuga
Kali, also known as Kalika (Bengali: কালী, Kālī / কালিকা Kālīkā ; Sanskrit: काली), is a Hindu goddess associated with death and destruction. The name Kali means "black", but has by folk etymology come to mean "force of time (kala)". Despite her negative connotations, she is today considered the goddess of time and change. Although sometimes presented as dark and violent, her earliest incarnation as a figure of annihilation still has some influence. More complex Tantric beliefs sometimes extend her role so far as to be the "ultimate reality" or Brahman. She is also revered as Bhavatarini (literally "redeemer of the universe"). Comparatively recent devotional movements largely conceive Kali as a benevolent mother goddess.

Kali is represented as the consort of god Shiva, on whose body she is often seen standing. She is associated with many other Hindu goddesses like Durga, Bhadrakali, Sati, Rudrani, Parvati and Chamunda. She is the foremost among the Dasa-Mahavidyas, ten fierce Tantric goddesses.[1]

Contents [hide]
1 Etymology
2 Origin
3 In Tantra
4 In Bengali tradition
5 Mythology
5.1 Slayer of Raktabija
5.2 Daksinakali
5.3 Maternal Kali
5.4 Mahakali
6 Iconography
6.1 Popular form
6.2 Mahakali form
6.3 Shiva in Kali iconography
7 Development
8 In New Age and Neopaganism
9 See also
10 Notes
11 References
12 Further reading
13 External links



Etymology
Kālī is the feminine of kāla "black, dark coloured" (per Panini 4.1.42). It appears as the name of a form of Durga in Mahabharata 4.195, and as the name of an evil female spirit in Harivamsa 11552.

The homonymous kāla "appointed time", which depending on context can mean "death", is distinct from kāla "black", but became associated through folk etymology. The association is seen in a passage from the Mahābhārata, depicting a female figure who carries away the spirits of slain warriors and animals. She is called kālarātri (which Thomas Coburn, a historian of Sanskrit Goddess literature, translates as "night of death") and also kālī (which, as Coburn notes, can be read here either as a proper name or as a description "the black one").[2]

Kali's association with blackness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) in which he meditates, and with which Kali is also associated, as śmaśāna-kālī.


Origin
Kali appears in the Mundaka Upanishad (section 1, chapter 2, verse 4) not explicitly as a goddess, but as the black tongue of the seven flickering tongues of Agni, the Hindu god of fire.[3] However, the prototype of the figure now known as Kali appears in the Rig Veda, in the form of a goddess named Raatri. Raatri is considered to be the prototype of both Durga and Kali.

In the Sangam era, circa 200BCE–200CE, of Tamilakam, a Kali-like bloodthirsty goddess named Kottravai appears in the literature of the period.[citation needed] Like Kali she has dishevelled hair, inspires fear in those who approach her and feasts on battlegrounds littered with the dead.

It was the composition of the Puranas in late antiquity that firmly gave Kali a place in the Hindu pantheon. Kali or Kalika is described in the Devi Mahatmya (also known as the Chandi or the Durgasaptasati) from the Markandeya Purana, circa 300–600CE, where she is said to have emanated from the brow of the goddess Durga, a slayer of demons or avidya, during one of the battles between the divine and anti-divine forces. In this context, Kali is considered the 'forceful' form of the great goddess Durga. Another account of the origins of Kali is found in the Matsya Purana, circa 1500CE, which states that she originated as a mountain tribal goddess in the north-central part of India, in the region of Mount Kalanjara (now known as Kalinjar). However this account is disputed because the legend was of later origin.

The Kalika Purana a work of late ninth or early tenth century, is one of the Upapuranas. The Kalika Purana mainly describes different manifestations of the Goddess, gives their iconographic details, mounts, and weapons. It also provides ritual procedures of worshipping Kalika.


In Tantra

Mahakali YantraGoddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as the male deities are. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals.[4] In many sources Kali is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kali's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kali vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.[5]

In the Mahanirvana-tantra, Kali is one of the epithets for the primordial sakti, and in one passage Shiva praises her:

At the dissolution of things, it is Kala [Time] Who will devour all, and by reason of this He is called Mahakala [an epithet of Lord Shiva], and since Thou devourest Mahakala Himself, it is Thou who art the Supreme Primordial Kalika. Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [primordial Kali. Resuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art.[6]
The figure of Kali conveys death, destruction, fear, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation.[7] This is clear in the work of the Karpuradi-stotra, a short praise to Kali describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)

He, O Mahakali who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. 0 Kali, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Sakti [his female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.[8]
The Karpuradi-stotra clearly indicates that Kali is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, who is said to be her spouse, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation.[9] In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.[10]


In Bengali tradition
Kali is also central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kali is rarely pictured in Hindu mythology and iconography as a motherly figure until Bengali devotion beginning in the early eighteenth century. Even in Bengali tradition her appearance and habits change little, if at all.[11]

The Tantric approach to Kali is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kali's teachings, adopting the attitude of a child. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way things are. These themes are well addressed in Ramprasad's work.[12]

Ramprasad comments in many of his other songs that Kali is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]
Were she not merciless, would she kick the breast of her lord?
Men call you merciful, but there is no trace of mercy in you. Mother.
You have cut off the headset the children of others, and these you wear as a garland around your neck.
It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.[13]
To be a child of Kali, Ramprasad asserts, is to be denied of earthly delights and pleasures. Kali is said to not give what is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.[14][15]

A significant portion of Bengali devotional music features Kali as its central theme and is known as Shyama Sangeet. Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyama Sangeet is Pannalal Bhattacharya.


Mythology

Slayer of Raktabija

"Kali Triumphant on The Battle Field," Punjab, circa 1800–20CE)In Kali's most famous myth, Durga and her assistants, Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons, in an attempt to destroy him. They soon find that they have worsened the situation, as for every drop of blood that is spilt from Raktabija the demon reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates.[16] Durga, in dire need of help, summons Kali to combat the demons. It is also said that Goddess Durga takes the form of Goddess Kali at this time.

The Devi Mahatmyam describes:

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger’s skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.[17]

Kali destroys Raktabija by sucking the blood from his body and putting the many Raktabija duplicates in her gaping mouth. Pleased with her victory, Kali then dances on the field of battle, stepping on the corpses of the slain. Her consort Shiva lies among the dead beneath her feet, a representation of Kali commonly seen in her iconography as Daksinakali'.[18]

In Devi Mahatmya version of this story, Kali is also described as an Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda) i.e the slayer of demons Chanda and Munda.[19] Chamunda is very often identified with Kali and is very much like her in appearance and habit.[20]


Daksinakali

Bhadrakali (A gentle form of Kali), circa 1675.
Painting; made in India, Himachal Pradesh, Basohli,
now placed in LACMA Museum.In her most famous pose as Daksinakali, it is said that Kali, becoming drunk on the blood of her victims on the battlefield, dances with destructive frenzy. In her fury she fails to see the body of her husband Shiva who lies among the corpses on the battlefield.[21] Ultimately the cries of Shiva attract Kali's attention, calming her fury. As a sign of her shame at having disrespected her husband in such a fashion, Kali sticks out her tongue. However, some sources state that this interpretation is a later version of the symbolism of the tongue: in tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva, spiritual and godly qualities.[22]

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes residence in a forest. With fierce companions she terrorizes the surrounding area. One of Shiva's devotees becomes distracted while doing austerities and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, claiming the territory as her own. Shiva challenges her to a dance contest, and defeats her when she is unable to perform the energetic Tandava dance. Although here Kali is defeated, and is forced to control her disruptive habits, we find very few images or other myths depicting her in such manner.[23]


Maternal Kali
Another myth depicts the infant Shiva calming Kali, instead. In this similar story, Kali again defeated her enemies on the battlefield and began to dance out of control, drunk on the blood of the slain. To calm her down and to protect the stability of the world, Shiva is sent to the battlefield, as an infant, crying aloud. Seeing the child's distress, Kali ceases dancing to take care of the helpless infant. She picks him up, kisses his head, and proceeds to breast feed the infant Shiva.[24] This myth depicts Kali in her benevolent, maternal aspect; something that is revered in Hinduism, but not often recognized in the West.


Ekamukhi or "One-Faced" Murti of Mahakali displaying ten hands holding the signifiers of various Devas
Mahakali
Main article: Mahakali
Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as greater form of Kali, identified with the Ultimate reality Brahman. It can also simply be used as an honorific of the Goddess Kali,[25] signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.


Iconography

Statue from Dakshineswar Kali Temple, West Bengal, India; along with her Yantra.Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.[26]

In the ten armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces and ten feet and three eyes. She has ornaments decked on all her limbs. There is no association with Siva.[27]

The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.[28]

In spite of her seemingly terrible form, Kali is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And, because of her terrible form she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, “Maharaj, when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?”[29]

According to Ramakrishna darkness is Ultimate Mother or Kali:

My Mother is the principle of consciousness. She is Akhanda Satchidananda; indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black. The waters of the ocean depths are the same; The infinite is always mysteriously dark. This inebriating darkness is my beloved Kali.

-Sri Ramakrishna

Throughout her history artists the world over have portrayed Kali in myriad poses and settings, some of which stray far from the popular description, and are sometimes even graphically sexual in nature. Given the popularity of this Goddess, artists everywhere will continue to explore the magnificence of Kali’s iconography. This is clear in the work of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.


Popular form
Classic depictions of Kali share several features, as follows:

Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head and a bowl or skull-cup (kapala) catching the blood of the severed head.

Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya and varada mudras or blessings, which means her initiated devotees (or anyone worshiping her with a true heart) will be saved as she will guide them here and in the hereafter.[30]

She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore she is generally seen as the mother of language, and all mantras.[31]

She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities — she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her — she is the pure, un-manifested energy, the Adi-shakti.[32]


Mahakali form

The Dasamukhi MahakaliKali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.


Shiva in Kali iconography
In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a mythological story for the reason behind her standing on what appears to be Shiva’s corpse, which translates as follows:

Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon her husband she realized her mistake and bit her tongue in shame.[33]

The Tantric interpretation of Kali standing on top of her husband is as follows:

The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva, or Mahadeva represents Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman.[34]


Kali in Traditional Form, standing on Shiva's chest.While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.

To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda — existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.[35]


Kali and Bhairava (the terrible form of Shiva) in Union, 18th century, NepalFrom a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality — the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.[36]

Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.[37]

Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process ( psychologically and physiologically) in the body conducted by the Kundalini Shakti.[38]


Development
In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.


Bharatanatyam dancer portraying Kali with a tridentThe ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos — which could be confronted — to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Visnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).

The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.


1947 TIME Magazine cover by Boris Artzybasheff depicting a self-hurting Kālī as a symbol of the partition of IndiaLike Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same — totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.[39]

Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric that which suits one’s evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi’s more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

A TIME Magazine article of October 27, 1947 used Kālī as a symbol and metaphor for the human suffering in British India during its partition that year.[40]


In New Age and Neopaganism

A Western Shacan representation of KaliAn academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[41] The adoption of Kali by the West has raised accusations of cultural misappropriation:

"A variety of writers and thinkers [...] have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. [...] The most important issue arising from this discussion – even more important than the question of 'correct' interpretation – concerns the adoption of other people's religious symbols. [...] It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available."[42]

The man who popularised the religion of Wicca, Gerald Gardner, was reportedly particularly interested in Kali whilst he was in the far east, before returning to England to write his seminal works on Wicca[citation needed


en.wikipedia.org/wiki/Kali

The Buxom Hijra Beauty

god was
generous
he was kind
he gave
the hijra
beauty
sensuality
an open mind
born a man
the hijra
poetically
a concept
of two souls
in a single
body
he defined
spirit and flesh
he combined
ying and yang
he aligned
prose poetry
passion pathos
he entwined
but sadly
the hijra
used abused
raped sodomized
by the so called
puritans
of mankind
the hijra
on the soul
of humanity
hunted
preyed
viciously
maligned
targeted by
homophobic
hate as
an untouchable
by society
his fate outlined
the religious bigot
the god man
with daggers drawn
to hell confined
the hijra is human
do i need to remind
through my blogs
my poetry his pain
enshrined

EVERY DAY IS ASHURA EVERY LAND IS KARBALA

Blood we shed
Your face gets red
Yes it’s the Truth
In our Faith
You dread
He who saved Islam
With his head
Allah ho Akbar
Every Day is Ashura
Every land is Karbala
Wisely said
Behind our Imam
We do tread
Ya Hussain
Ya Hussain
A thought we spread
Yes we believers of Ahle Bait
Shia bred

On the gossamer wings of a hijab she flies

a garb
condemned
humiliated
by those
who dont
wear it
banned
besides
hijab
a womans
pride
her modesty
her brand equity
simple humble
homely and nice
the hijab
tradition
culture
not a disguise
not a threat
not a weapon
of mass destruction
or otherwise
the hijab
to a woman's hidden
beauty adds
mystical spice
her world
her wisdom
her kohl
laden eyes

Street Photography Is A Divine Art of Recapturing a Lost Moment

Man is The Cheapest Commodity On Earth

a woman
gives him birth
he treats her like dirt
to be used abused
her life's worth
to be thrown
out after
fun frolic and mirth
man the cheapest
commodity
on earth
a sinner
a saint
caught
in a circle
within
a circle
of rebirth

69 Birthday Mr Amitabh Bachchan 11 October 2011 Juhu

208,378 items / 1,704,247 views

Today Big B Big Gun Once Angry Eng Man of Bollywood turns 69 crowds outside his bungalow .. I worked with Amitji in Bade Miya Chote Miya dressing Amitji was not a difficult task but making him look like Govinda took my breath away..



About Mr Amitabh Bachchan Wikipedia

Amitabh Bachchan (Hindi: अमिताभ बच्चन [əmɪtaːbʱ bəttʃən] ( listen), born Amitabh Harivansh Bachchan on 11 October 1942) is an Indian film actor. He first gained popularity in the early 1970s as the "angry young man" of Hindi cinema, and has since become one of the most prominent figures in the history of Indian cinema.[1][2]

Bachchan has won numerous major awards in his career, including four National Film Awards, three of which are in the Best Actor category, and fourteen Filmfare Awards. He is the most-nominated performer in any major acting category at Filmfare, with 36 nominations overall. In addition to acting, Bachchan has worked as a playback singer, film producer and television presenter, and was an elected member of the Indian Parliament from 1984 to 1987.


Born in Allahabad, Uttar Pradesh, Amitabh Bachchan hails from a Hindu Kayastha family.[3][4] His father, Dr. Harivansh Rai Bachchan was a well-known Hindi poet, while his mother, Teji Bachchan was a Sikh-Punjabi from Faisalabad (now in Pakistan).[5] Bachchan was initially named Inquilaab, inspired from the famous phrase Inquilab Zindabad, during the Indian independence struggle. However, at the suggestion of fellow poet Sumitranandan Pant, Harivansh Rai changed the name to Amitabh which means, "the light that would never go off." Though his surname was Shrivastava, his father had adopted the pen-name Bachchan (meaning child-like in colloquial Hindi), under which he published all his works. It is with this last name that Amitabh debuted in films, and, for all public purposes, it has become the surname of all members of his family. Bachchan's father died in 2003, and his mother in 2007.[6]

Amitabh is the eldest of Harivansh Rai Bachchan's two sons, the second being Ajitabh. His mother had a keen interest in theatre and had been offered a role in a film, but preferred her domestic duties. She had some degree of influence in Bachchan's choice of career because she always insisted that he should take the centre stage.[7] He attended Allahabad's Jnana Prabodhini and Boys' High School (BHS), followed by Nainital's Sherwood College, where he majored in the art stream. He later went on to study at Kirori Mal College of the University of Delhi and completed a Bachelor of Science degree. In his twenties, Bachchan gave up a job as freight broker for the shipping firm, Bird and Co., based in Calcutta now known as Kolkata, to pursue a career in acting.
Career
Early work: 1969–1972

Bachchan made his film debut in 1969 as a voice narrator in Mrinal Sen's National Award winning film Bhuvan Shome. Thereafter he got his first acting role as one of the seven protagonists in Saat Hindustani, a film directed by Khwaja Ahmad Abbas and featuring Utpal Dutt, Madhu and Jalal Agha. Though the film was not a financial success, Bachchan won his first National Film Award for Best Newcomer.[8]

Anand (1971) followed, where he starred alongside Rajesh Khanna. Bachchan's role as a doctor with a cynical view of life garned him his first Filmfare Best Supporting Actor Award. Amitabh then played his first negative role as an infatuated lover-turned-murderer in Parwaana (1971). This was followed by several films including Reshma Aur Shera (1971). During this time, he made a guest appearance in the film Guddi which starred his future wife Jaya Bhaduri. He narrated part of the film Bawarchi. In 1972, he made an appearance in the road action comedy Bombay to Goa, directed by S. Ramanathan.
Rise to stardom: 1973–1983

Director Prakash Mehra cast him in the leading role for the film Zanjeer (1973) as Inspector Vijay Khanna. The film was a sharp contrast to the romantically themed films that had generally preceded it and established Amitabh in a new persona—the "angry young man" of Bollywood cinema,.[2] He earned a Filmfare Nomination for Best Actor. 1973 was also the year he married Jaya and around this time they appeared in several films together, not only in Zanjeer but in films such as Abhimaan which followed and was released only a month after their marriage. Later, Bachchan played the role of Vikram in the film Namak Haraam, a social drama directed by Hrishikesh Mukherjee and scripted by Biresh Chatterjee addressing themes of friendship. His supporting role won him his second Filmfare Best Supporting Actor Award.

In 1974, Bachchan made several guest appearances in films such as Kunwara Baap and Dost, before playing a supporting role in Roti Kapda Aur Makaan. The film, directed and written by Manoj Kumar, addressed themes of honesty in the face of oppression and financial and emotional hardship. Bachchan then played the leading role in film Majboor, released on 6 December 1974, which was a remake of the Hollywood film Zigzag. The film was only a moderate success at the box office.[9] In 1975, he starred in a variety of film genres from the comedy Chupke Chupke, the crime drama Faraar to the romantic drama Mili. 1975 was the year when he appeared in two films which are regarded as important in Hindi cinematic history. He starred in the Yash Chopra directed film Deewar, opposite Shashi Kapoor, Nirupa Roy, and Neetu Singh, which earned him a Filmfare Nomination for Best Actor. The film became a major hit at the box office in 1975, ranking in at number 4.[10] Indiatimes Movies ranks Deewaar amongst the Top 25 Must See Bollywood Films.[11] Released on 15 August 1975 was Sholay (meaning flames), which became the highest grossing film of all time in India, earning INR 2,36,45,00,000 equivalent to US$ 60 million, after adjusting for inflation.[12] Bachchan played the role of Jaidev. In 1999, BBC India declared it the "Film of the Millennium" and like Deewar, has been cited by Indiatimes movies as amongst the Top 25 Must See Bollywood Films.[11] In that same year, the judges of the 50th annual Filmfare awards awarded it with the special distinction award called Filmfare Best Film of 50 Years.

Bachchan starred in comedies such as Chupke Chupke (1975) and Amar Akbar Anthony (1977) and in films such as Kabhie Kabhie (1976). In 1976, he was once again cast by director Yash Chopra in his second film, Kabhi Kabhie, a romantic tale in which Bachchan starred as a young poet named Amit Malhotra who falls deeply in love with a beautiful young girl named Pooja played by actress Rakhee Gulzar. The film saw him again nominated for the Filmfare Best Actor Award. In 1977, he won his first Filmfare Best Actor Award for his performance in Amar Akbar Anthony where he played the third lead opposite Vinod Khanna and Rishi Kapoor as Anthony Gonsalves. In 1978 he starred in all four of the highest grossing films of India in that year.[13] He once again resumed double roles in films such as Kasme Vaade as Amit and Shankar and Don playing the characters of Don, a leader of an underworld gang and his look alike Vijay. His performance won him his second Filmfare Best Actor Award. He also performed in Trishul and Muqaddar Ka Sikander which both earned him further Filmfare Best Actor nominations. He was billed a "one-man industry" by the French director François Truffaut.[14]

In 1979, for the first time, Amitabh was required to use his singing voice for the film Mr. Natwarlal in which he starred alongside Rekha. His performance in the film saw him nominated for both the Filmfare Best Actor Award and the Filmfare Best Male Playback Awards. In 1979, he also received Best Actor nomination for Kaala Patthar (1979) and then went on to be nominated again in 1980 for the Raj Khosla directed film Dostana, in which he starred opposite Shatrughan Sinha and Zeenat Aman. Dostana proved to be the top grossing film of 1980.[15] In 1981, he starred in Yash Chopra's melodrama film Silsila, where he starred alongside his wife Jaya and rumoured lover Rekha. Other films of this period include Ram Balram (1980), Shaan (1980), Lawaaris (1981), and Shakti (1982) which pitted him against legendary actor Dilip Kumar.[16]
1982 injury while filming Coolie

On 26 July 1982, while filming Coolie in the University Campus in Bangalore, Bachchan suffered a near fatal intestinal injury during the filming of a fight scene with co-actor Puneet Issar.[17] Bachchan was performing his own stunts in the film and one scene required him to fall onto a table and then on the ground. However as he jumped towards the table, the corner of the table struck his abdomen, resulting in a splenic rupture from which he lost a significant amount of blood. He required an emergency splenectomy and remained critically ill in hospital for many months, at times close to death. The public response included prayers in temples and offers to sacrifice limbs to save him, while later, there were long queues of well-wishing fans outside the hospital where he was recuperating.[18] Nevertheless, he spent many months recovering and resumed filming later that year after a long period of recuperation. The film was released in 1983, and partly due to the huge publicity of Bachchan's accident, the film was a box office success.[19]

The director, Manmohan Desai, altered the ending of Coolie after Bachchan's accident. Bachchan's character was originally intended to have been killed off but after the change of script, the character lived in the end. It would have been inappropriate, said Desai, for the man who had just fended off death in real life to be killed on screen. Also, in the released film the footage of the fight scene is frozen at the critical moment, and a caption appears onscreen marking this as the instant of the actor's injury and the ensuing publicity of the accident.[18]

Later, he was diagnosed with Myasthenia gravis. His illness made him feel weak both mentally and physically and he decided to quit films and venture into politics. At this time he became pessimistic, expressing concern with how a new film would be received. Before every release he would negatively state, "Yeh film to flop hogi!" ("This film will flop").[20]
Politics: 1984–87

In 1984, Bachchan took a break from acting and briefly entered politics in support of long-time family friend, Rajiv Gandhi. He contested Allahabad's seat of 8th Lok Sabha against H. N. Bahuguna, former Chief Minister of Uttar Pradesh and won by one of the highest victory margins in general election history (68.2% of the vote).[21] His political career, however, was short-lived: he resigned after three years, calling politics a cesspool. The resignation followed the implication of Bachchan and his brother in the "Bofors scandal" by a newspaper, which he vowed to take to court. Bachchan was eventually found not guilty of involvement in the ordeal.[22]

His old friend, Amar Singh, helped him during a financial crisis due to the failure of his company ABCL. Therefore Bachchan started to support Amar Singh's political party, the Samajwadi party. Jaya Bachchan joined the Samajwadi Party and became a Rajya Sabha member.[23] Bachchan has continued to do favors for the Samajwadi party, including advertisements and political campaigns. These activities have recently gotten him into trouble again in the Indian courts for false claims after a previous incident of submission of legal papers by him, stating that he is a farmer.[24]

A 15 year press ban against Bachchan was imposed during his peak acting years by Stardust and some of the other film magazines. In his own defense, Bachchan claimed to have banned the press from entering his sets until late 1989.[25]
Slump and retirement: 1988–1992

In 1988, Bachchan returned to films, playing the title role in Shahenshah, which was a box office success due to the hype of Bachchan's comeback.[26] After the success of his comeback film however, his star power began to wane as all of his subsequent films failed at the box office. The 1991 hit film, Hum, for which he won his third Filmfare Best Actor Award, looked like it might reverse this trend, but the momentum was short-lived as his string of box office failures continued. Notably, despite the lack of hits, it was during this period that Bachchan won his first National Film Award for Best Actor, for his performance as a Mafia don in the 1990 film Agneepath. These years would be the last he would be seen on screen for some time. After the release of Khuda Gawah in 1992, Bachchan went into semi-retirement for five years. In 1994, one of his delayed films Insaniyat was released but was also a box office failure.[27]
Producer and acting comeback 1996–99

Bachchan turned producer during his temporary retirement period, setting up Amitabh Bachchan Corporation, Ltd. (A.B.C.L.) in 1996, with the vision of becoming a 10 billion rupees (approx 250 million $US) premier entertainment company by the year 2000. ABCL's strategy was to introduce products and services covering the entire section of the India's entertainment industry. Its operations were mainstream commercial film production and distribution, audio cassettes and video discs, production and marketing of television software, celebrity and event management. Soon after the company was launched in 1996, the first film was produced by the company. Tere Mere Sapne failed to do well at the box office but launched the careers of actors such as Arshad Warsi and South films star Simran. ABCL produced a few other films, none of which did well.

In 1997, Bachchan attempted to make his acting comeback with the film Mrityudaata, produced by ABCL. Though Mrityudaata attempted to reprise Bachchan's earlier success as an action hero, the film was a failure both financially and critically. ABCL was the main sponsor of the 1996 Miss World beauty pageant, Bangalore but lost millions. The fiasco and the consequent legal battles surrounding ABCL and various entities after the event, coupled with the fact that ABCL was reported to have overpaid most of its top level managers, eventually led to its financial and operational collapse in 1997. The company went into administration and was later declared a failed company by Indian Industries board. The Bombay high court, in April 1999, restrained Bachchan from selling off his Bombay bungalow 'Prateeksha' and two flats till the pending loan recovery cases of Canara Bank were disposed of. Bachchan had, however, pleaded that he had mortgaged his bungalow to Sahara India Finance for raising funds for his company.[28]

Bachchan attempted to revive his acting career and had average success with Bade Miyan Chote Miyan (1998),[27] and received positive reviews for Sooryavansham (1999)[29] but other films such as Lal Baadshah (1999) and Hindustan Ki Kasam (1999) were box office failures.
Television career

In the year 2000, Bachchan stepped up to host India's adaptation of the British television game show, Who Wants to Be a Millionaire? entitled, Kaun Banega Crorepati. As it did in most other countries where it was adopted, the program found immediate success. Canara Bank withdrew its law suit against Bachchan in November 2000. Bachchan hosted KBC till November 2005, and its success set the stage for his return to film popularity. In 2009 Oscar winning movie Slumdog Millionaire in the first question of Who Wants to be a Millionaire? contest "Amitabh Bachchan" was the correct answer to the question "Who was the star of Zanjeer? Feroz Abbas Khan performed as Amitabh Bachchan in a scene in the movie while Anil Kapoor performed as the host of the contest. Bachchan hosted the third season of the reality show Bigg Boss in 2009.[30]
Return to prominence: 2000–present

In 2000, Amitabh Bachchan appeared in Yash Chopra's box-office hit, Mohabbatein, directed by Aditya Chopra. He played a stern, older figure that rivalled the character of Shahrukh Khan. His role won him his third Filmfare Best Supporting Actor Award. Other hits followed, with Bachchan appearing as an older family patriarch in Ek Rishtaa: The Bond of Love (2001), Kabhi Khushi Kabhie Gham (2001) and Baghban (2003). As an actor, he continued to perform in a range of characters, receiving critical praise for his performances in Aks (2001), Aankhen (2002), Khakee (2004) and Dev (2004). One project that did particularly well for Bachchan was Sanjay Leela Bhansali's Black (2005). The film starred Bachchan as an aging teacher of a deaf-blind girl and followed their relationship. His performance was unanimously praised by critics and audiences and won him his second National Film Award for Best Actor and fourth Filmfare Best Actor Award. Taking advantage of this resurgence, Amitabh began endorsing a variety of products and services, appearing in many television and billboard advertisements. In 2005 and 2006, he starred with his son Abhishek in the hit films Bunty Aur Babli (2005), the Godfather tribute Sarkar (2005), and Kabhi Alvida Na Kehna (2006). All of them were successful at the box office.[31][32] His later releases in 2006 and early 2007 were Baabul (2006),[33] Eklavya and Nishabd (2007), which failed to do well at the box office but his performances in each of them were praised by critics.[34]

In May 2007, two of his films Cheeni Kum and the multi-starrer Shootout at Lokhandwala were released. Shootout at Lokhandwala did very well at the box office and was declared a hit in India, while Cheeni Kum picked up after a slow start and was declared an overall average hit.[35] A remake of his biggest hit, Sholay (1975), entitled Ram Gopal Varma Ki Aag, released in August of that same year and proved to be a major commercial failure in addition to its poor critical reception.[35] The year also marked Bachchan's first appearance in an English-language film, Rituparno Ghosh's The Last Lear. The film premiered at the 2007 Toronto International Film Festival on 9 September 2007. He received positive reviews from critics who hailed his performance as his best ever since Black.[36] Bachchan was slated to play a supporting role in his first international film, Shantaram, directed by Mira Nair and starring Hollywood actor Johnny Depp in the lead. The film was due to begin filming in February 2008 but due to the writer's strike, was pushed to September 2008.[37] The film is currently "shelved" indefinitely.[38] Vivek Sharma's Bhoothnath, in which he plays the title role as a ghost, was released on 9 May 2008. Sarkar Raj, the sequel of the 2005 film Sarkar, released in June 2008 and received a positive response at the box-office. His latest movie was Paa, which released at the end of 2009. Paa was a highly anticipated project as it saw him playing his own son Abhishek's Progeria-affected 13-year-old son, and it opened to favourable reviews, particularly towards Bachchan's performance. It won him his third National Film Award for Best Actor and fifth Filmfare Best Actor Award. In 2010, he debuted in Malayalam film through Kandahar, directed by Major Ravi and co-starring Mohanlal.[39] The film was based on the hijacking incident of the Indian Airlines Flight 814.[40] Bachchan did not receive any remuneration for this film.[41]
Health
2005 hospitalisation

In November 2005, Amitabh Bachchan was admitted to Lilavati Hospital's ICU once more, to undergo surgery for diverticulitis of the small intestine.[42] This occurred after Bachchan complained of pains in his abdomen some days prior. During the period and that following his recovery, most of his projects were put on hold, including the television show he was in the process of hosting, Kaun Banega Crorepati. Amitabh returned to work in March 2006.[43]
Voice

Bachchan is known for his deep, baritone voice. He has been a narrator, a playback singer and presenter for numerous programmes. Renowned film director Satyajit Ray was so impressed with Bachchan's voice, that he decided to use his voice as commentary in Shatranj Ke Khiladi since he could not find a suitable role for him.[44] In 2005, Bachchan has lent his voice to the Oscar-winning French documentary March of the Penguins, directed by Luc Jacquet.[45]
Controversies and criticism
Barabanki land case

In the runup to the Uttar Pradesh state assembly elections, 2007, Bachchan made a film extolling the virtues of the Mulayam Singh government. His Samajwadi Party was routed, and Mayawati came to power.

On 2 June 2007 a Faizabad court ruled that he had legally acquired agricultural land designated specifically for landless Dalit farmers.[46] It was speculated that he might be investigated on related charges of forgery, as he has allegedly claimed he was a farmer.[47] On 19 July 2007, after the scandal broke out, Bachchan surrendered the land acquired in Barabanki in Uttar Pradesh and Pune. He wrote to the chief minister of Maharashtra, Vilasrao Deshmukh, to donate the lands that were allegedly acquired illegally in Pune.[48] However, the Lucknow Court has put a stay on the land donation and said that the status quo on the land be maintained.

On 12 October 2007, Bachchan abandoned his claim in respect of the land at Daulatpur village in Barabanki district.[49] On 11 December 2007, the Lucknow bench of the Allahabad High Court gave a clean chit to Bachchan in a case pertaining to alleged fraudulent allotment of government land to him in Barabanki district. A single Lucknow bench of Justice said there was no finding that the actor "himself committed any fraud or manipulated any surreptitious entry in the revenue records".[50][51]

After receiving a positive verdict in Barabanki case, Amitabh Bachchan intimated to Maharashtra government that he did not wish to surrender his land in Maval tehsil of Pune district.[52]


Apart from National Film Awards, Filmfare Awards and other competitive awards which Bachchan won for his performances throughout the years, he has been awarded several honours for his achievements in the Indian film industry. In 1991, he became the first artist to receive the Filmfare Lifetime Achievement Award, which was established in the name of Raj Kapoor. Bachchan was crowned as Superstar of the Millennium in 2000 at the Filmfare Awards. The Government of India awarded him with the Padma Shri in 1984 and the Padma Bhushan in 2001. France's highest civilian honour, the Knight of the Legion of Honour, was conferred upon him by the French Government in 2007, for his "exceptional career in the world of cinema and beyond".[62]

In 1999, Bachchan was voted the Greatest Star of stage or screen of the Millennium by BBC online poll where he defeated many Hollywood legends.[63] In 2001, he was honoured with the Actor of the Century award at the Alexandria International Film Festival in Egypt in recognition of his contribution to the world of cinema.[64] Many other honours for his achievements were conferred upon him at several International Film Festivals, including the Lifetime Achievement Award at the 2010 Asian Film Awards.[65]

In June 2000, he became the first living Asian to have been immortalised in wax at London's prestigious Madame Tussauds Wax Museum.[66] Another statue was installed at New York [67] and Hong Kong in 2009.[68]

In 2003, he was conferred with the Honorary Citizenship of the French town of Deauville.[69] He was honoured with an Honorary Doctorate by the Jhansi University in 2004,[70] the Delhi University in 2006,[71] the De Montfort University in Leicester, UK in 2006,[72] the University Brandan Foster by the Leeds Metropolitan University in Yorkshire in 2007.[73] Another an Honorary Doctorate was conferred by the Queensland University of Technology in Australia in 2009. But he turns down the honour as mark of protest to racial attacks on Indian students.[74]

Severals books have been written about Bachchan. Amitabh Bachchan: the Legend was published in 1999,[75] To be or not to be: Amitabh Bachchan in 2004,[76] AB: The Legend: (A Photographer's Tribute) in 2006 [77]/, Amitabh Bachchan: Ek Jeevit Kimvadanti in 2006,[78] Amitabh: The Making of a Superstar in 2006,[79] Looking for the Big B: Bollywood, Bachchan and Me in 2007 [80] and Bachchanalia in 2009.[81] Bachchan himself has also written a book in 2002: Soul Curry for you and me – An Empowering Philosophy That Can Enrich Your Life.[82