We observe Pahela Baishakh or the Bangla New Year’s Day today. Everything under the sun looks gay and happy and bright, one is all of a su...
We observe Pahela Baishakh or the Bangla New Year’s Day today. Everything under the sun looks gay and happy and bright, one is all of a sudden struck by the excellence of the grass, the sky, the trees – each and everything around looks pretty and emanates bliss and satisfaction. It appears that the drained and tired sun of 1405 that set last night conveyed alongside it all the unhappiness, every one of the distresses, all the despairing and wretchedness. Nothing that is difficult or dull or inauspicious is left for 1406, and the sun ascending with another soul and life toward the beginning of today, ascends in its full magnificence, transmitting nothing melancholy, nothing pitiful, nothing meditative except for just seek and bliss after the days to come.
Pahela Baishakh is in reality a pivotal event in the life of every single Bengalee. It is the first day of Bangla logbook year. To each Bengalee, youthful and old, rich and poor, shrewd and uninformed, it is a period of mirth to be commended with incredible joyful making, to be delighted in every conceivable way, an event which empowers us, in the expressions of Tennyson, to drink life to the dregs.’ It is a barbarous incongruity of destiny that a couple of customary Muslims in our nation, covered by sheer lack of awareness, look downward on this Nababarsha celebration, essentially in light of the fact that they coincidentally consider it to be a celebration of non-Muslim starting point. Yet, there is no shadow of uncertainty that the Bangla schedule that we take after today was presented by the Muslims in this sub-mainland.
The Pahela Baishakh so warmly praised everywhere throughout the nation today started not from Bangladesh, but rather from a totally distinctive piece of this sub-mainland more than thousand miles away. Besides, the Bangla Saal was presented not by any Bangladeshi but rather by a non-Bengalee in whose granddad’s vein streamed the blood of both Gengis Khan and Tamerlane.
Yes, what is famously known as Bangla Saal today saw the light of day through a statute declared by Akbar the Incomparable, the prestigious grandson of Zahiruddin Muhammad Babar whose mother and father were relatives of Gengis Khan and Tamerlane separately. It was to deify a groundbreaking event, a pivotal point of history that the considerable Moghul presented this new arrangement of timetable 415 years back.
The schedule so presented was initially known as Tarikh-e-Elahi and it was presented on the tenth or the eleventh Walk in the 29th year of Akbar’s rule i.e. in 1585 A. D. It , on the other hand, dates from the day of Akbar’s climb to the throne of Delhi and celebrates his crowning liturgy as the Head of India in 1556. The Second Skirmish of Panipath and the Crowning ceremony of Akbar as the Head of India are without a doubt incredible occasions in the records of history. The Magnates had almost lost the throne of Delhi for good. Akbar was not even a grown-up when the life of Humayun was abruptly stopped on the stairs of his own library.
Besides, the compelling and skilled Hindu general Himu, the President of Islam Shah, had vanquished both Delhi and Agra and pronounced himself Raj Chakravarty. It appeared that the times of the Incomparable Moghuls were numbered and they would be driven out from the sub-landmass for ever. In any case, the fearless and unyielding Akbar rose to the event and embraced the cold hard truth about the current situation with valor and conviction. With the capable direction and help of Bairam Khan, Akbar made history by vanquishing the invulnerable’ armed force of Himu at the Second Skirmish of Panipat on the fifth of November, 1556. This was to be sure an earth shattering event in the archives of history. It not just re-built up the Moghul line on the Indian soil additionally guaranteed its continuation for some a year to come. Accordingly, the Moghuls ruled over this sub-landmass with heavenliness and significance for three hundred years more. It was the best accomplishment in Akbar’s checkered life and without a doubt one of the best occasions in the Moghul history. It was to praise and deify the memorable occasion furthermore to encourage the accumulation of income amid harvest in a more methodical manner that Akbar the Incomparable presented Tarikh-e-Elahi structure the tenth of Rabiul Awal in 963 A.H.
It might be said in this association that from the earliest starting point of his rule, Akbar felt the need of presenting a uniform experimental, workable and satisfactory arrangement of computing days and months through a transformed date-book. With this end in perspective, he authorized Amir Fathullah Shirazi, a recognized researcher and the most popular space expert of the day, to make a suggestion for the improved timetable. Abul Fazal, the prestigious researcher and a clergyman of Akbar the Incomparable, in his academic work Akbar Namah, gives subtle elements of the occasions prompting the new period under the Illustrious Forman of Akbar. Abul Fazal clarifies that the utilization of the Hijrah (Hegira) Period was uncalled for to the working class, in light of the fact that 31 lunar years were equivalent to 30 sunlight based years and the income was gathered on the premise of lunar years while the harvest relied on upon the sun powered ones. Abul Fazal was correct on the grounds that the lunar year comprises of 354 days and the sun powered years has 365 or 366 days. In this way there is contrast of II or 12 days between the lunar and the sunlight based years.
The Forman (Illustrious Declaration) kept running as takes after: “In this domain decorating time and propitious age, when a Qarn (cycle) of the successful session on throne of sway has passed, and great day of fortune has started to grin, a world-complied’ Forman was issued such that the governors of the Magnificent territories, and alternate workplaces of state and fund, who as per their degrees and positions, are beneficiaries of the imperial favors, ought to know as takes after:
‘While the colossal officers of the court have spoken to us as tails:” It is not escaped the Roused Kind that the object of setting up a period is that the seasons of issues and occasions may be known easily, and nobody has any event for change.
Assume, for instance, somebody makes an agreement, or takes some help or an advance, and the time of execution be 4 years, 4 months: unless the careful date of the starting be known, it will be troublesome, or somewhat outlandish, to decide the date of consummation. It is occasion too that at whatever point a time has won for quite a while, the foundation of another one opens the doors of simplicity and flourishing for all humanity.
The rehashed representation of this collection of men, and respect for their positions, won and were acknowledged, and a request was issued that the new year, which took after close on the year of rising, ought to be made the establishment of the Awesome Time, and that the entryways of happiness and solace ought to be opened.
Additionally that in the chronological registries of India they (the chronicle scholars) ought to enter this new period rather than their harsh eras….. also, that they get rid of their different periods. What’s more, though in the chronological registries current in India the years were sunlight based, and the months lunar, we requested that the months of the new period ought to be sun oriented.’
Abul Fazal praises the Forman of 992 A.H. (1584 A.D.) in the accompanying way: The mainstay of the originators of the Holy Period was the scholarly of the age, the Plato of cycles (Alwani) Amir Fathullah Shirazi whose title was Azad-ud-Daula. It was he who in a party time established the framework of this heavenward taking off building. In spite of the fact that the establishment (i.e. the Forman) occurred in 992 A.H. yet the position of occasions dates from the earliest starting point of the consecrated increase of Akbar.
He advance includes: The Forman requested that the new year which took after close on the year of promotion ought to be made the establishment of the Perfect Period and appropriately the first of Muharram (the first month of the Hegira schedule) of 963 A.H. being near the noteworthy event was additionally made the beginning stage of the Tarikh-e-Elahi.” Since the month of Muharram harmonized with the Bengali month of Baishakh in 963 A.H., the month of Baishakh in Bengal was made the first month of the Bengali Period rather than the month of Chaitra which was the first month of the Shaka Time being drilled in the then Bengal.
The months of the new Bengali Period (or Tarikh-e-Elahi) were at first known as Karwadin, Ardi, ‘Vihisu, Khordad, Teer, Amardad, Shahriar, Aban, Azur, Dai, Baham and Iskander Miz. No one knows without a doubt how and when we began naming the months as Baishakh, Jaishtha, and so on. It is assumed that these months, in view of the names of the stars, were gotten from the Shakabda which was presented in 78 A.D. to recognize the rule of the Shaka line in this subcontinent.
The star-based names of the months were determined as takes after:
Baishakh from the star known as Bishakha
Jiashthya from Jaishtha
Ashara from Shar
Sraban from Srabani
Bhadra from Bhadrapada
Ashwin from Aswaini
Kartik from Kartika
Agrahayon from Agraihon
Poush from Poushya
Magh from Magha
Falgun from Falguni, and
Chaitra from Chitra stars.
Some case coincidentally that the Bangla schedule was presented by Shashanka, ruler of Bengal, to recognize his triumph of Assam. Be that as it may, records vouch for the truth the Shashanka, child of Maha Sengupta, vanquished Benaras and moved towards Chilka lake and never towards Assam.
The arrangement of observing Nababarsha or Pahela Baishakh (Ist of Baishak) was additionally presented by Akbar the Incomparable. In the wake of presenting Tarikh-e-Elahi, he canceled the up to this point rehearsed Muslim celebrations and supplanted them by 14 new celebrations, one of which was Nawroze or the festival of the New Year’s Day. It was the festival of Nawroze which empowered Sovereign Selim (later head Jehangir) to meet and become hopelessly enamored with Meherunnisa (known as Nurjahan ever). It was again in one such Nawroze celebration that the Ruler Khurram (known as the Sovereign Shahjahan ever) first went over Mumtaz Mahal, whom he deified through the immense “verse in marble” referred to the world over as Taj Mahal. Had there been no Nababarsha (or Nawroze) celebration, there maybe would be no Nurjahan, and no Taj Mahal.
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