Showing posts with label India. Show all posts
Showing posts with label India. Show all posts

January 25, 2015

When India was an Island - Adventures Above the Tethys Sea

(Edited version of this article was published in Deccan Herald on 25-Jan-2015)

Spiti River and the Road towards Lhangza from Spiti

Long long ago, even before the reigns of the kings and warrior lords, when dinosaurs trudged this planet, when the continents used to move and collide with each other, and when water was in abundance, a supercontinent named Pangea broke into multiple landmasses. And there was an ocean that separated the ancient land masses of Gondwana and Laurasia. This ocean, known as Tethys was named after the sister and consort of Oceanus, the ancient Greek God of Ocean.

With the continental masses moving, geographies changed – what was once in Southern hemisphere moved to the North. The Indian landmass which was divided from the Eurasian  plate by a distance of 6400km and was closer to the content of Australia, kept moving towards the latter at a rate of 9meters per century and collided head-on. Around 40million years ago when this phenomenon was occurring, the Tethys Sea began to shrink.

The plates of India and Tibet collided and created a massive mountain fold – called Himalayas - which continue to rise by an average of 2cm every year. New species evolved and some were let go. But Life, as a whole, sustained and evolved; and those that perished were engraved into the golden pages of the landmass’s history.  The fossils that were deposited on the Tethys sea bed were pushed upwards. Coral reefs from the Tethys Sea now resting at 5,000m above sea level would be a nice site to visit, isn’t it? And we decided to check this open-air museum in one of the most remote and highest villages in India.

Fossils found in the open-air arena

We had spent close to a week travelling from Shimla and exploring some of the most remote villages bordering our neighboring countries. After having visited Sarahan, Sangla, Chitkul, Nako, Gue and Dhankar we finally arrived at Kaza, the administrative Headquarters of the Spiti region. We gave an evening’s rest to the spine and decided to visit the twin beautiful high altitude villages in a region that almost kisses the skies.

In no mood to trek due to a weeklong hitchhiking, we rented a private car. The road from Kaza meanders along the Spiti river and then you take a right that climbs up a dusty mountain and this was the one that was eventually to take us to Langza and Komic. The vast empty bed of the Spiti river was clearly visible as we rode up and we could clearly feel the gaining altitude. A few foreigners were brave enough to walk all the way from Kaza to Komic, not much in terms of distance(30odd kilometers), but there was absolutely nothing except for falling boulders, dust and sparse oxygen in the air enroute.

We were soon introduced to the Shila Valley that has some of the most gorgeous yet treacherous snow capped peaks. This region boasts of some beautifully named peaks like Chocho Khang Namo [translates to Black Mountain Princess] (5964m) and the Chocho Khang Nilda [translates to Sun-Facing Mountain Princess ](6380m), the 3rd highest peak in Spiti. [Chocho or ChauChau=princess, Khang=mountain, Namo=black, Nilda= sun facing]



The clear blue skies and the arid mountains dotted with a few patches of greenery greeted us into the village of Langza. The 600 year old monastery that is supposed to be a branch of the Tabo monastery bore an unassuming look. After the visit to the monastery, few kids and women showed us some really old fossils that they claimed to have collected from the river-bed and wanted to sell for a few hundred bucks.  Though one could trek to the fossil base that is around an hour’s walk from the Langza village, we preferred to let the fossils remain as-is in their own nature’s lap, in their own open-air museum.  Later, at Kaza, we found similar fossils being sold to tourists instead of being preserved in museums. At Langza, a huge statue of Buddha, sitting on top of a knoll, overlooks the valley below and wards off any evil or illness that tries to emerge from below. The Buddha here is supposed to be also called as Medicine Buddha is the guardian of the villagers here.

Closeup of Medicine Buddha overlooking the mountains at Lhangza

And then we continued driving towards the end of the road, that is, Komic. Situated at an altitude of 4587m (15049ft) this village has nothing more than a handful of villages and a really old monastery. Etymology informs us that, 'Ko' means ‘snow cock’, 'Mic' stands for ‘eye’, and the reason this place was called so was due to an esoteric legend. It was foretold in Tibet that a monastery was to be built in the backdrop of a mountain which would be in the shape of a snow leopard on the left, a beheaded eagle on the right with four springs in the vicinity. The area in between these mountains was to be in the shape of the eye of the Snow Cock and this was to the exact location where the monastery was to be built.

Similar to other ‘highest’ adjectives being given to most of the things found at this altitude, this monastery is the world’s highest Motorable Monastery.  The monastery is called as Komic Lundup Tsemo Gompa(or Komic Lundup Chhemo) and belongs to the Sakyapa sect of Tibetan Buddhism and is expected to be atleast 500 years old.  A board forebode women from entering the monastery while a stuffed snow leopard greeted me in.

The monastery has multiple legends associated with it, for it is quite unnatural to find the monastery at such a high altitude dating back to 14th century. It is said that the three feet tall status of the deity, Mahakal, became so heavy when robbers tried to steal it that they had to abandon it. It was then brought back to the gompa wherein it resides till date. Another story confirms the mightiness of this statue while spinning another legend. The Mahakal Statue that is believed to symbolize Dharma, refused to move from its foundation at Komic when the monks decided to shift it to the nearby and low-lying village of Hikkim. Only one monk stayed back despite others moving to Hikkim and he continued to pray before it. An earthquake that hit the region in 1975 or earlier, reduced Hikkim to rubble but the Mahakal statue at Komic held its ground. The monks re-ascertained the importance and the holiness of Komic and decided to move back wherein they practice till date.

Monastery at Komic

We were here only for a few hours, but I felt a deep karmic-konnection-in-Komic. William Hazlitt’s words, as he mentions in ‘On Going a Journey’ resonated…“Give me the clear blue sky over my head, and the green turf beneath my feet, a winding road before me, and a three hours' march to dinner -- and then to thinking! It is hard if I cannot start some game on these lone heaths. I laugh, I run, I leap, I sing for joy. I begin to feel, think, and be myself again. Instead of an awkward silence, broken by attempts at wit or dull common-places, mine is that undisturbed silence of the heart which alone is perfect eloquence."

While we were just about to leave the monastery, I struck up a conversation with a lama loitering there and found out that there are some uncanny treasures like the tail of a man, horn of a unicorn, dragon’s egg, ribcage of what would be a big demon that are kept extremely secretive in here. Since the monastery was part of the Sakyapa sect of Buddhism, that believes and practices in Tantric practices, this was very much possible. I wandered into the imagery associated with these esoteric treasures while we slowly rode down the serpentine road and entered back into the soullessness in Kaza.

June 27, 2014

Mahabharata


What is here is found elsewhere,
What is not here is nowhere.
- Mahabharata I.56. 34-35
In 2013, I got an opportunity to read the following four books on Mahabharata along with countless online posts and articles.

  • Jaya : An illustrated Retelling of the Mahabharata by Devdutt Pattnaik
  • The Difficulty of Being Good - On the Subtle Art of Dharma by Gurcharan Das
  • Yuganta - The End of an Epoch by Iravati Karve
  • Ajaya by Anand Neelakantan 

Mahabharata is an extremely complex treatise on humans and relationships. Rules when reinforced in one chapter are broken in the very next one. Tolerance being espoused in one context is totally frowned upon in the other. By the end of it, you are pretty much confused, for the subject does not clearly lay down rules for the common man to follow. Unlike in Ramayana, where Ram clearly follows the 'rules'(dharma), Mahabharata is scattered with characters who are imperfect in their own and also in the larger moral ecosystem. A quick jab on Ramayana here is that Ram who is supposed to be 'mariyada-purushottam' is frowned upon when he leaves Sita in the forest. The context has to be understood. That, Ram leaves Sita in the forest for he does not want his wife to live with a tainted tag with him. Though he can live with Sita as-is, his love for Sita is visible when he states that he cannot see his 'praja' question him on this subject. 

Lord Krishna in one context wherein he advises Arjuna on the righteous path of dharma and truthfullness, also directs Bhima to attack Duryodhana under the belt. Many of these sacrosanct beliefs have been hushed under the carpet of Dharma. The common man does not understand the concept of Dharma with so much vagary as in the context of Mahabharata. The confusion is only built up more when you read different perspectives by different authors. But this confusion with different perspectives should be actually understood and appreciated and reflected upon more.

Dharma in its simplest definition is :
"One should never do to another what one regards as injurious to oneself. This, in brief is the law of Dharma" - Mahabharata XVIII.113.8

As Gurcharan Das states,
The political ideology of Mahabharata rejects both the amorality of Duryodhana as well as the idealistic position of the earlier Yudhisthira in exile.  
The epics tentative world of moral haziness is closer to our experience as ordinary human beings in contrast to the certainty of the fundamentalist. Its dizzyingly plural perspectives are a nice antidote to the narrow and rigid positions that surround us amidst the hypertrophied rhetoric of the early 21st century.
It is not dharma or right conduct that the Mahabharata seems to teach, but the 'subtle' nature of dharma - its infinite subtlety, its incalculable calculus of consequences , its endless delicacy
In the present world, wherein there is a fad to label themselves as a 'rebel' and give up everything and go to the Himalayas, Mahabharata defines "Nishkama Karma" and states that life is not about going to the Himalayas, but about living self-effacingly in the world like Bhishma.

Ajaya by Anand Neelakantan is an extremely potent book for I have not heard of many other books who treat the subject from Kaurava's view point. The author lays a very strong foundation and the questions asked by Suyodhana and his moral rigmarole make a very interesting talking point. Highlighting Suyodhana as a lover of romance is something that no other author has tried so far. Ajaya is not a book if you are new to Mahabharata for it can lead to a very wrong impression of the treatise - DO NOT read it if you do not know the story of Mahabharata.

Claiming that I have become wiser by reading these books would be a joke as I have just started my path towards 'Understanding' the values implied in each of these treatises. One needs experience coupled with theoretical knowledge to gain higher echelons. And I am happy that I just started scratching the surface with these readings. The question is not if I am going to reach my destination , but the path itself is challenging to me.

To quote GD again, Mahabharata is a continuing repository of crisis in the public discourse of classical India.

May 21, 2014

Visualizing Funding of Companies in India

It all started with me trying to understand the funding scene in India and how companies are getting funded - at which stages, how much, from where and who are the primary investors. With this, the hunt for data started and culminated in the Crunchbase Exports(as on 1-Apr-2014). The data was structured well, but OpenRefine was used to cleanup the data - cities with typo in their names and different cases were clustered into simple buckets. Other than this, no other manipulations were done. The data, for India, mainly starts off from Jan-2005(and ends at Mar-2014) and there are a total of 1150 records contains various details of the investments made. I do not think this is an exhaustive list, but it was a good start to looking into it and getting answers to some of my questions.

Lot of cool visualizations can be done to capture the various insights from the data, but I think histograms do a pretty good job and are readable to a vast majority. Lets proceed...

The first was to understand the spread of companies across cities, and without even thinking twice, Bangalore simply wins with the maximum number of companies. A slightly distant second is Delhi(this includes Noida, Gurgaon etc - if the details matter to the reader).



It is imperative to know the funding obtained across cities, and here too Bangalore wins with 4.6B$ and Delhi comes a close second at 4.4B$.


Fortunately, Crunchbase contains the details of the funding type and the other associated details. The spread of funding - as in, the type of funding and the count of it was an interesting thing to see and followed the expected patterns of Angel being in the top-slots.


But, it is important to know how much money do these different funding types bring to the table, and the patterns just got reversed with Angels going off from the top slots. I think, it would be extremely useful if Angel occupies the top-slots - this would signify that the startup ecosystem has no dearth for money and many startups are getting benefited due to angels; it is to be understood that the quantum of money involved in one particular round of Series-b(and above) is substantially more and is not to be compared with that of Angels.


The following chart would be useful as it superimposes the number of companies with a particular funding and the sum of the money raised in that type.



Probably, the following chart would best show the point above. It average money involved in a particular fundting type and shows the average and the maximum in such a category. Seriec-C+ has an average of 45M$ and the max is 200M$ (Tokyo's SoftBank investing in InMobi); whereas Private-Equity has an average of 49M$with a maximum of 300M$ (USA's Quadrangle Group in Tower Vision).



The top investors are listed in the below viz with Tiger Global Management(TGM) being in the first slot with 718M.



But the above number starts making more sense when the reader knows that TGM has invested only in 10 rounds whereas IDG ventures has invested in 48 rounds.




Half of the investments(7.5B$ out of the 14B$ invested since 2005) are primarily coming from USA, with India itself coming a close second and many other developed nations occupying the tail.


With the above, it is an added bonus if we known when the investments came in and does this have any bearing. Though I have not yet done any correlation of when the investments came in(i.e which quarter) and the eventual success of the company, it is interesting to observe the pattern in the following chart. Q1 clearly is the winner with the maximum funding and also the max companies getting it.


And finally, if that was a histogram(bar-chart) overdose, lets use a Sankey Diagram to visualize the money coming from different countries and flowing into companies situated in different cities in India. This graph is actually interactive and width of the arcs shows the amount of money involved in the funding round and clicking on it takes to details - but for the sake of this blog post, a screenshot of it should probably end this analysis.


Click on the Image to view it in  full size.



May 15, 2014

Elections - Lok Sabha 2014 Analysis : Trivia


Word Cloud of Candidate's Family/Last Names

Word Cloud of Candidate's First Names

Word Cloud of the Political Party Names


Youngest Candidate : 
Ravikant Yadav  . IND. 21 years. JAUNPUR, UTTAR PRADESH .
Oldest Candidate     : 
Ram Sundar Das . JDU. 93 years. HAJIPUR, BIHAR

Youngest Crorepati : 
Farooq Khan . BSP . 25 years. JAIPUR, RAJASTHAN.
Oldest Crorepati     : 
Lal Krishna Advani. BJP. 86 Years. GANDHINAGAR, GUJARAT

Constituencies with Max Candidates  : 
42 each in VARANASI &   CHENNAI SOUTH
Constituencies with Least Candidates : 
2 in TURA (MEGHALAYA)
Candidate with the Longest Name:
Venkata Swetha Chalapathi Kumara Krishna Rangarao Ravu [ 54 Years old. YSRCP. Vizianagaram, Andhra Pradesh ]

Also,you might like:

Elections - Lok Sabha 2014 Analysis : Criminal Cases



Total Number of Candidates : 8234


Number of Candidates with Criminal Cases : 1398
Assets Held by Candidates with Criminal Cases 

Rs. 10,734 crores


Number of Convicted Candidates : 29

Assets Held by Convicted Candidates : 

Rs. 112 crores


Top-10 Candidates with cases against them (party and education mentioned along)

Cases vs Party
Clean and Accused Candidates in Parties

Percentage of Candidates who have cases Pending against them across Parties

Convicted Cases across Parties

Top-10 States with maximum number of Cases
Top Constituencies with Max Cases (Kanyakumari and Thuthukudi, which are the top-2(with 350+ cases) - candidates belonging to AAP, have been removed for easier readability)

Cases vs Education of Candidates

Gender and Age vs Cases

May 14, 2014

Elections - Lok Sabha 2014 Analysis: Money Power


Number of Candidates: 8,234

Total Assets Declared

Rs. 40,300 crores or Rs. 403 Billion

Total Liability

Rs. 3,255 crores or Rs. 33 Billion

Number of Candidates by Age-Group

Assets Declared by Age Group

Top-10 Richest Candidates
Spread of Assets by Education
Assets Declared by Gender and Age-Group


Assets Declared by Gender


Assets by Party

Top-10 States by Assets Declared


April 12, 2014

Quick Analysis of 2014 Indian Election Manifestos


BJP Manifesto
- 'Development'(77), Government(65) and Technology(54) are the Top-3 words 
- 'Muslim', 'Hindu' appear exactly once; and there is no direct reference to 'Hindutva'
- Loads of emphasis on technology(for eg. broadband, internet, computer etc) to implement suitable measures.
- 42 Pages,16892 Words
- my Note : Thanks to the publishers as it was easy to get the txt from the PDF.

AAP Manifesto
- Government(39), Education(37) and Security(34) are the Top-3 words 
- ''Muslim' appears 14 times; Hindu' appears exactly once.
- No clear emphasis on any theme.
- 24 Pages, 9806 Words
- my Note : Please publish your content in such a way that it can be consumed. Cannot extract txt from the pdf.
Word Cloud of BJP 2014 Manifesto

Word Cloud of AAP 2014 Manifesto




Word Count of some of the top issues in the respective party manifestos


February 25, 2014

Lakshmi Narayana temple at Hosaholalu

(This article was published in the Deccan Herald - Spectrum dated 25-Feb-2014 )

Nestled inside our villages and towns are some of the best remains of our brilliant history and its magnificent temples with their own intricate architectures with excruciating details. Probably among all the rulers who ruled different parts of South India, the Hoysalas have a very niche area, as their winning exploits are not known very widely but what they constructed during their reign has been a testament to their glory and showcases their artistic and cultural superiority.

A few kilometers away from the town of Krishnarajapete is a small village of Hosaholalu. Known as 'Hosa Horalu' in the past, the name of the town is believed to be a result of the gems and precious stones that were found buried under the ground. In this tiny village lies a beautiful temple built by King Vira Someshwara around 1250 AD. The temple with the main deity as Lakshmi Narayanaswamy follows the tri-koota or trikutachala style of architecture and facing east, rests on a raised pedestal, a characteristic of many of the Hoysala temples. After having visited Somnathapura, I believed that tri-koota meant that there also supposed to be 3 gopurams along with 3 sanctum-sanctorums(garbha-grihas) but I was corrected here and was told that trikoota essentially refers to the latter. Hoysalas ruled from 11th to 14th century AD and the construction of this temple is supposed to be during the zenith of their reign. The local legend also states that during some excavation in the bazaar area, an 'oralu' (vessel made of stone, used for beating and splitting grains) was found and hence this place came to be known as 'horalu'. Also, it is believed that a sprawling town used to exist in this region, with majestic forts. Remains of a mahadwaram(gate) still exists around the north-eastern side of the temple.


As one enters via the small lane that ends in the temple, one cannot but get confused as the fa￧ade does not look like that of the Hoysala architecture. But as they say 'do not judge a book by its cover', a corollary to it can be coined as 'do not judge a temple by its facade'.  The front portion of the temple seems to be cut off or rather built in a distinct Vijayanagara style. The ornateness and the intricate work is missing, and this I was told, was to ward off any raiders from harming the temple as they would mostly shun away from a not so good looking temple. Also, am not sure whether the Vijayanagara rulers changed the front part of the temple for  any particular reason, as the frontal portion dates to only 17th century AD.



Beautiful pillars shining in the tube-light welcome me as I enter the temple. Venugopalaswamy is on the left, Lakshmi Narasimha Swamy on the right and Lakshmi Narayana is in the middle garbha-grihas. All the three idols have been established here by Ramanujacharya. The main deity here originally was Nambi Narayana but in 1953 Goddess Lakshmi was placed and from then on the main deity has been known as Lakshmi Narayana. The present idol of Venugopalaswamy statue in the sanctum on the left is not the original one and is supposed to be stationed in recent past after the original was removed from its place. The lintels above the doors on each of these sanctums carry a smaller replica of the idol inside it, and one can see a marked difference between the sculpture on the lintel outside the garbhagriha of Venugopala swamy and the actual idol installed now. Lakshmi Narasimha Swamy is seen with Bhakta Prahlada.

The Navaranga, which is to be used a nrithya-mantapa(dance), is in the middle of the temple connecting each of the three sanctums. Flanked by four lathed pillars in a classic Hoysala style, the navaranga has many intricate details that can be easily missed if not explained by a trained eye. Beautiful apsaras or dancers flank the pillars - one is seen decorating herself by looking at the mirror while another is seen holding a messenger parrot. One can also spot majestic lions with one paw in the air and the other on an elephant below them, proving their might. You will most likely miss a monkey sitting and drinking out of a coconut. This is on a pillar in the navaranga, the one on the right near the Lazhminarayana sanctum, and is supposed to be the 'ksehtra palakar', someone who takes care of a holy place or temple like this. In Kannada, this is referred to as 'hebbettu anjaneya' and is supposed to signify that even a monkey knows the importance of a coconut. 

Only the pillars in the navaranga have the horizontal designs in the forms of rings whereas the other pillars inside the temple have vertical edges. There is a particular arithmetic progression as you can see pillars with 16, 32 and 64 vertical edges. One can also see 'Sala' in different postures - in one, he is fighting with one lion whereas in a few he is seen with two lions and here too in different positions and with different kind of weapons.  The sculptors have also left a small piece of rock without any designs for the later generations to show their craftsmanship. The ceiling is probably something that can be best appreciated by the eyes only and not just words. There are 9 different designs inside the temple ceiling forming a grid of 3x3 with the one above the navaranga being the biggest. 



It is believed that the 'bhuvaneshwari' - a structure jutting out in the form of a banana flower from the ceiling was meant to act like a ventilator and could be screwed out despite being made out of solid stone. Each of the bhuvaneshwaris again look very different with few even having a tapered edge and with designs at the end instead of being conical.

If the interior of the temple was not enough to impress you already, the exteriors just blow your mind away. As you step down from the main temple and come to its side, you are presented the beautiful intricate designs, which enthrall you all the way as you exit from the other side.

There are 6 strips of running frieze around the three sides of the temple. The bottom-most frieze carries Elephants and the strip above that is that of horses with men on them. The horsemen look like cavalry and a few of the horses have decorations in the form of a more elaborate seat, and these probably denote the commanders of their regiments. A running creeper or some form of floral embroidery forms the strip above it. The one above the floral frieze is probably the most interesting strip as it carries scenes from The Ramayana for 60% of the length of the frieze and scenes from the Mahabharata continue the rest. The scenes are in chronological order and can be understood best when circum-ambulating the temple in the usual clockwise direction. The details being carried on in this running strip is of immense importance and I was getting goosebumps when our guide explained them. Above them is the series of the imaginary animal - Makara-Shardula. Makara-Shardula, a variant of leogriff , is a mythological animal having a pig's body, lion's legs, elephant's eyes, crocodile's face and the posterior of a peacock. The strip above it carries the beautiful swan (anna-pakshi or hamsa) as a continuous block-print. 



The panel, almost 2-2.5 feet wide, above the running friezes carries the images of many gods and goddesses. The panel consists of interesting images of Natya Saraswati, Darpana Sundari, Visha Kanya, a standing Narasimha Swamy(known as Prasanna Narasimha) and also of one who looks like a foreigner. The imagination skills of the sculptors who carved out these from stones needs to be appreciated as one looks at this panel of deities who are in perfect proportion and are highly detailed. The classic Hoysala emblem at the top of the gopuram is missing here but is carved on the left side of the gopuram.

Made of soapstone, the pillars in the navaranga still have their sheen on whereas the exteriors have seen the travails of time and people. One can also spot bleak traces of the gold and red paints in some of the sculptures on the exterior wall that still remain. 

The left most part of the exterior of temple probably has some of the best preserved parts with interesting images like Bheeshma during Uttarayana and Dakshninayana  and a lion showing its might and bending a pillar on the outer wall along with Vishnu's Dasavatharam.

My belief in the artistic achievement during the Hoysala's reign was reaffirmed after visiting this beautiful temple.  This temple along with many others found in the region, presents to us the tremendous knowledge of the temple designs along with their artistic finesse during the reign of the Hoysalas.




December 24, 2013

A Traitor's Tomb - Ghulam Ali's Tomb at Srirangapatna

(This article was published in Deccan Herald - Spectrum on 24-Dec-2013)

We literally asked as many people as possible in Srirangapatna for the tomb of Ghulam Ali. No one had heard of him and almost all pointed us towards either Gumbaz(the mausoleum of Tipu Sultan and his family) or Dariya Daulat Bagh(Summer Palace of Tipu Sultan). Tired and battered we rested for a nimbu-soda(aerated soda with lemon) outside the Gumbaz and asked the soda-wallah if he knew anything about the tomb. And what followed next was the spurt of knowledge from this road-side vendor from whom we least expected.

He claimed that Ghulam Ali or famously known as Langda or Gumchi, was a traitor and no one worshipped, let alone care for him. He was buried under a dome-like structure where pigeons flocked and littered the entire place with their excreta. The soda-wallah was careful enough to point that no pigeon drop would even a spoonful at Gumbaz whereas we would find buckets of excreta at the tomb of Ghulam Ali. He also told us that the place was cursed and no one, not even the muslims, visit there. Nevertheless he was pretty excited about the prospects of we visiting there and asked us to venture there with care. His directions to the tomb were carefully etched in our memories now and our adrenaline levels shot upto new levels, as we picturized the non-decrepit structure housing the remains of Ghulam Ali.

As we drove along the mud road, padded with paddy and sugarcane fields, we soon saw a structure overlooking the paddy fields on the right. The ruins were clearly visible and the large dome clearly demarcated the green fields from the blue skies.  As we drove along the road, laden with crushed grass and dried up sugarcane, we soon stumbled on a gate which was otherwise to be the entrance to the structure. A few dogs came running by and we were too scared to leave our car. The mystery surrounding this place increased as we saw the canines standing between us and our goal. Determined not to back out, we shoo-ed them away and shouted for someone to open the door. A watchman emerged with whom we had to haggle a lot to let us in.

View of the tomb from the kuccha-road

Entrance to the Tomb of Ghulam Ali, Srirangapatna

We were enthralled by the structure that was standing in front of us. Highly decrepited, and shrouded with foliage and an air of mystery, the dome looked imposing despite being in shambles. The structure was built in two levels and had beautiful crafted mini-minarets at the corners. The arches at both levels were classic of Islamic architecture.  It was disheartening to see the overgrowth all over the structure and we had to placate ourselves not entering it for the fear of getting bitten by a snake or some rodent or insect. Parts of structure seemed to have been vandalized or fallen down with the brick work being exposed in what looked like an otherwise very strong building. The dome has a stronger linear demarcation compared to the Gumbaz and also is bigger than the latter.

I was in for a larger surprise when I started doing the post-travel research to know more about Ghulam Ali and why he was called as a traitor and to know more about this tomb. Loads of research on the Internet and the experience of Prof.Karimuddin of Srirangapatna helped in crafting a story around this entire episode and his persona.

Ghulam Ali was the head vaqeel of Tipu Sultan and was also the home minister under his Kingdom of Mysore. He also is supposed to have led a delegation to Constantinople and also faced Viraraja of Coorg in the battle of 1789. He was also to travel to France, but did not end up going. Given all these, he definitely sounds a person of immense importance but what was interesting was the fact that he was called a ‘traitor’ by the locals. It is believed that Ghulam Ali stole many gifts from his travels which were supposed to be for Tipu and the Kingdom. Ghulam Ali was even jailed for it and was released later due to the magnanimity of Tipu. He was also given a substantial pension by the Britishers post their siege of Seringapatanam and hence it is very much possible that he had federated with the British. Locals call this pension as ‘namak-haram’ pension.

Ghulam Ali's Tomb


Next was to understand why he was called ‘langda’. The painting by Robert Home on “The reception of the Mysorean hostage princes by Marquis Cornwallis” depicts Ghulam Ali seated on a silver palanquin while all others are seen standing. Though there is a claim that he suffered from sciatica, Prof.Karimuddin points out that Ghulam Ali did not want to stand during the reception in the court when Tipu approached it, for he believed that Tipu was much younger to him and did not mandate the respect. He feigned a false limp and created an excuse in such a way that he did not have to stand when the King approached.

The Reception of the Mysorean Hostage Princes by Marquis Cornwallis, 26 February 1792 , by Robert Home
Source : BBC

Next quest was to understand the importance of the structure in itself which looked beautiful in this scenery. It is believed that Tipu had this constructed for his parents initially, but the experts pointed out that the architecture had some remnants of Shia style and hence was not suitable for a Sunni Muslim like Tipu. Also, the river Kaveri had almost flooded the structure once. Because of this, Tipu moved his plan for the tomb to the present day Gumbaz and later Ghulam Ali bought this from him.

Closeup of the structure

A note by John Thomas mentions that Ghulam Ali was a Senior Mysorean military commander and lived from 1758 to 1863 and died in 1863 at the age of 105 at Krishnagiri and is buried there. This claim seems to be put to rest by Prof.Karimuddin who did mention that Ghulam Ali did die somewhere else, but his body was interred under this present day decrepitated structure and not in Krishnagiri. Sunni muslims have a distinction between the tombs of male and females and here too destiny seems to have played its game, as the tomb of Ghulam Ali resembled that meant for a female. This theory puts the rest to the fact that the tomb was not constructed by Ghulam Ali for his wife (and hence no resemblance with the love story of the Taj Mahal). We also found three bodies buried in the same compound with no enclosing structure and with no epitaph and sans ornamentation of their tombs. These are the relatives of Ghulam Ali.

Tombs of relatives of Ghulam Ali

The quest for Ghulam Ali and the secret behind his tomb finally seemed to have found an end as the stories and the folklores around him started making sense. The structure still stands isolated from the tourist frenzy and away from any hussle-bussle in a private farm. With parts of it crumbling due to the travails of time and sheer neglect, this beautiful structure will soon be part of the earth.