THE PRICE OF PUNY A AND PITR-RNA

Chapter VII

THE PRICE OF PUNY A AND PITR-RNA Essentially, a pilgrimage has certain code of conduct, for the gods as well as for the,, pilgrims. It is the strict observance ofthese code of conduct, which forms the bedrock of the rituals to be observed. It is the performance of these rituals, which has sanctifying effect on the ambience..\1ore over inherent in the performance of these rituals, is the fact, that it is here that the troika of'god', 'Priest' and 'Pilgrim' are enjoined in maintaining the "tap" of the "bhumi" i.e, the ascetic and benefitting effect of the pilgrimage place. More ascetic a place of pilgrimage, more benefiting are its effect, i.e, "Phala" result; and it is the strict observance of these rituals on the part of pilgrims and priests that reaffirms the sanctity of the place and its popularity is maintained. Essentially, every temple of Pushkar has a major ritual activity performed four,, times a day -the Arati.It is the good fortune ofthe pilgrim to be present at an "Arati", by coincidence. This is time when blessings and boons are granted. Arati is believed to be a symbol of respect. Its origin can be traced back to the narrative oframayana. The subjects or the citizens of Ayodhya welcomed Lord Rama, by waving an earthem lamp 'diya' after his return from exile after fourteen years. The practice has continued till date and is performed in honour of the gods and goddesses. Although 'Arati' may be performed almost at anytime one worships the deity, there are four principal occasions when it was waved in honour of the deities. These are ( 1) Mangala arati, which means auspicious waving of earthen lamp (2) Bhoga arati, which is performed at,, the time of lunch(3) Sringara arati, which is performed at the time of decorating the deities and (4) Shayana arati, which is waved at the time of the retirement of the deity to bed. 265

Mangala Arati This is performed in the Brahma muhurta (usually between 3.00 and 3.30 a.m.) when the deities are supposed to get up from the bed. The priest must purify himself by reciting Gayatri mantra and Sandhya vandan before performing the mangala arati. First of all a conch shell is blown into the air with a belief that this will awaken the deity. This is followed by mangala geet or the auspicious song, generally sung in honour of god Ganesh, for it is Ganesh who is appeased first in any auspicious act. Arati containing six wicks or battis soaked in ghee is waved round the deity with the right hand while with the left hand the priest continues to ring the bell. The number of priests participating in the mangala arati varies from shrine to shrine but nowhere they have been found less than two in numbers. In a Shiva temple, after performing the mangala arati the damru, (the favourite musical instrument ofshiva) is also played. Bltoga Arati Between 12.30 and 1.00 p.m., the Bhoga Arati is performed to the deity while serving him a course oflunch; First of all 'Mukhashuddhi' (purification of mouth) is performed, and there after several dishes are offered. The dishes include boiled rice, pulses, vegetable soups, etc., and in each article a tulsi leaf is placed with a belief that the eatables placed in the dishes will not be affected by evil eyes. Another interpretation of placing the tulsi leaf is that owing to her presence there will never be any shortage of food. After placing the dishes the priests recite some mantras and wave arati; the door of the temple is closed for a while to let the deity have his lunch without disturbance. At the time of opening the door the priests make a few clappings and enters the shrine. The bhoga arati thus comes to an end. 266,,

Sltringara Arati When an arati is performed in course of decorating the deities it is called the shringara arati. Generally two or more than two priests are involved in the shringara arati. For example first the linga is bathed with 'Panchamrita' (five substances of immortality-milk, honey, ghee, curd and sugar) by the chief priest, and the deity is decorated with flowers, annointed with sandal paste, scented, clothed and ornamented. A silver replica of the Sheshanag is placed on the linga (in case of the Shiva temple). Vedic verses are recited by all the priests in chorus. A damru and a small bell add rhythm to the Vedic enchantation.,, The arati is waved by all the priests simultaneously. The performance continues for about one and a half hour. The devotees having come for the darshan of the deity may offer flowers and incense with the help of the priests conducting the arati. There were variations observed in the offering of flowers and recitation of few hymns, otherwise the structural similarity were the same. Sltayana Arati The Shayana Arati is performed at about 11 p.m. when the deity is to retire for the night. A cot is sometimes fitted with a mosquito net. A pair of wooden sandals and a pot of water for the use ofthe deity are placed near the cot. In brief,.all the necessary articles which one requires during the night are kept there before the deity retires. An arati is waved and the deity is prayed to go to bed. Finally the doors of the temple are closed. Though it was not supposed to be so, the timings have start varying (as per the wishes of the priest) on general days, but on special occasions, these are strictly followed, as pilgrims are a witness to the age old tradition being maintained. It was observed that the ritual of 267

arati suffuses within the pilgrim a sense of ecstasy, it is these feeling which generates a frevour that unites them. It is in these moments, that the communion seems complete. Modes ofworsltip There are two modes of performing worship of the deities-shodashopchar and Panchopachar. In the Shodashopchar pujan, sixteen types of articles are offered to the deity, reciting Vedic mantras at offering each article. This method of worship is followed only in few centers. It takes nearly one and a half hours to complete the process of the shodashopchar pujan. First a lighted lamp is placed before the deity. This is known as Raksha or the protection lamp. Then the priest starts reciting Shanti path-verses from the Vedas. After Shantipath, Sankalpa (sacred vow) is taken by the priest by reciting mantras, and then a verse is sung in praise of Lord Ganesh and Gauri. After completing this course of prayer the deity is bathed in Panchamrita. After this follows the Abhisheka, slow sprinkling of water through the narrow hole of a metal pot, when the verses from the Shukla Yajurveda are recited all through. The deity is again bathed with water. This completes bathing of the deity. A sacred thread is placed on the male deity. Among the things to be offered variation has been noted according to the sect and also the economic condition of the shrine. For instance, Akshata (sun-dried rice), Bibhooti (sacred ashes), Durba are offered. The performances of the Shodashopchar Pujan along with the wavipg of Arati comes to an end by undertaking three rounds of the deities known as Pradakshina. Panchopachar Pujan is a short form of Shodashopchar Pujan. One important difference between the two is the recitation of the Vedic verses which is a must in the case 268

of the latter form of worship, but not necessary in the former. In the Panchopachar Paddhati the five articles namely Gandha, Pushpa, Dhoop, Deep, and Tambool are offered whereas in the case ofshodashopchar Paddhati sixteen articles are offered to the deity. In the holy Pushkar, about 2f3rd of the temples do not perform all the four types of Arati and even if they do, it is in a ritually abbreviated form. There i~ also variation in the modes of worship on the regional affiliation of a shrine. It should be mentioned that generally all the temples are open to foreigners but in a recently constructed temple which has been build by Bangar Seth of Deedwana from Nagaur district of Rajasthan, that oframa Baikunth (also known as Naya Rangji temple), foreigners are not allowed. Moreover the Brahmins in the temple are neither Parashar (the dominant Brahmin sect in Pushkar living in Badi Basti) or Gaur( the Brahmins living in Chotti Basti), but are from South India. They reside inside the temple complex, perform the 'puja' and 'archana' in South Indian style. The Naya Rangji temple is beautiful and is constructed like a South Indian temple, but the Brahmins in temple are impoverished, as they have no role on the ghat puja which is the domain of the Parashar Brahmins (though in constant conflict with Gaur Brahmins). Moreover the families of these Brahmin priests are growing while the earnings and dakshina remains the same. These Brahmins are facing a lot of hardship. The situation becomes more piquant, as these Brahmin priests are not allowed to do puja in any other temple or to do any other kind of job. Those indulging in any of these would lose their 'live-in' rights in the temple complex. One of the young priest, who is a computer literate, faces this dilemma, but has stuck to his ancestral tradition. All sacred performances organized in Pushkar by the devotees fall into three broad categories: 269

(a) Snan (Sacred hatlt)- A dip in the Pushkar lake is a must before starting any ritual activity. It is the first important step. The sacred bath in the Pushkar is considered meritorious, because the sarovar is believed to be endowed with messianic qualities and is believed to be the remover of sins (pap). While taking bath in the lake, generally no holy rite is performed, one simply offers pranam to the sun god, or pour milk in the lake from a Iota (essentially a round utensil made ofbrass). The priests accompanying the pilgrim Gajman) look after their cloth.es and other personal belongins, also offer them chandan and flowers and help them in performing oblations. After taking the bath, one generally makes a brief personal worship (particularly if he is a Brahmin) and recites mantras while making oblation to gods and ancestors. Those who want to worship further are helped on by the pandas. Most of the time, the ritual did not last for even five minutes, the cost ofthali is rupees eleven. The panda, generally asks the pilgrim to take "sankalp" (a determined vow), with few drops of water in his hand, and then does the puja. First of all, the god is invoked (ahavan), seated on an 'asan', then various parts of his body are deemed to be purified; and then the God's mouth (aachman) is cleaned, Then he is adorned with dress (vastra, upvastra), sacred thread, and then tika is done ( kumkum, gulal, abir, haldi) and then the pujaand the dakshina. While interviewing, generally all the pandas emphasised on the importance of sankalp, the most valuable sankalp for them was 'gau- daan'. The sankalp is essentially related with daan, and it is here that many times bargaining creeps in. It is here that the 'discontent' vitiates the pious ghats; pandas are seen as robbing the gullible pilgrims, the jajmani rights of yesteryears are replaced by modern market forces. The shops selling the ritual 270

:...J.. ---.. ;- ~- Pilgrims and devotees taking a holy dip on various ghats of Pushkar Sarovar

objects, are seen as hand in glove with the pandas. The distrust is complete. The scene is further complicated by the competing pandas, who blame each other, as scoundrels. The dakshina loses it's religious overtones and is starkly portrayed as something which has been forced upon the pilgrims. The constant refrain that this is Kaliyuga is off repeated, by pandas that pilgrims are no more religious, and by pilgrims that pandas have lost their shastriya aachar-vichar. The use ofhinglish on Ghat by Pandas to attract the foreigners and in tum the "dollar daan" is a sad reflection for many other Indian observers (tourists, pilgrims) on the ghat. The foreigher is lured to the ghat, by one of the many tourists guides (most of them are unemployed Brahmins youth), the Pandit on spotting, welcomes the foreigner with a beatific smile. To the foreigners, a semi clad man (generally in Dhoti ), gesticulating wildly on the ghats is a moment to be photographed. The interaction is primarily gestural, interspersed with 'Hinglish', which generally goes on like this: 'Come Baba Come....' (The foreigner is being requested to come... ) Open the shoe.... (He/she is requested to open the shoe and made to sit on the steps... ) Take holy water..._... [A few drops of Holy water is taken and put in his/her palms, the panda asks his/ her name, that ofhis ancestor's name, if they are dead or not (this is gesticulated by pointing towards the sky... ), a thread is tied around their wrist, a coconut placed in their hands... ] Touch Eyes.... 271

(The foreigner is made to touch his own eyes, while the panda at breathtaking speed is muttering away mantras which is incoherent and inconsistent even from close quarters) and then the golden words are uttered... "Karma is important. Money is not important..." (with this homily) the priest still smiling, utters... Give money... What needs to be emphasized is that money, has become a very important element but it is the whole system which stands afflicted not a handful of pandas. After the bath in the holy lake, the pilgrims proceed to the Brahma temple for worship. Puja The universal rule of Hindu ceremonialism is the ritual purity. As a general rule, the pilgrims should also be in a state of purity, before approaching or making offerings to the deity. This usually means that the worshippers will be freshly bathed and will be wearing garments appropriate to condition of purity : a mininum of cotton, which is quite vulnerable to pollution; silk, if possible, which is more resistant to accidental pollution. While purity of context is essential for the ritual event, it is clear too that there is a great variation in the degree to which actual purifying manipulation are carried out. Purity must by understood in relation to the complementary notion of pollution. These two concepts are the poles of a conceptual opposition that is virtually omnipresent in Hindu life. This opposition has both social and religious implications, and indeed constitutes a point of fusion between these two cultural domains. In religious contexts it defines who 272

or what may or may not be brought into contact with a deity. In the social structural context it provides the conceptual basis for hierarchy, both as a pure ideology and in actual interactions among castes. Specifically, both purity and pollution are embodied in certain common substances, objects and conditions, and these seem to be defmitive of purity and pollution or they apply to concrete human situations. There are, for example, certain common substances that are considered very pure and purifying in their application. These include the products ofliving cow (milk, ghee, dung etc) and water from sources of special sanctity such as Ganges or the water of the Pushkar lake. They also include materials commonly employed in rituals such as turmeric, cowdung ash and sandalwood paste. Certain mantras are also regarded as purifying. Like wise, pollution has certain physical embodiments. All body effluvia are polluting, products of dead cattle, especially beef and leather are highly polluting. Decaying things are polluting- corpses or anything to do with death are sources of extremely powerful pollution. Speaking in general terms, there are essentially two ways to bring about a condition of purity. Certain substances seem to have the ability to ameliorate pollution directlycowdung is widely used as an agent of purification (especially for household purification). Ingestion of a mixture of the 'five products of the cow' (milk, urine, dung, ghee, and curds) is said to be a particularly efficacious method of personal purification. The physical imagery of purification, whether by direct reduction of pollution or by absorption and removal of pollution, suggests that pollution has a substantive character while purity does not. To become pure is to rid oneself of pollution; it is not to add 'purity'. Hence, to remain pure is to remain free from pollution, to become pure is to remove pollution. To maintain a high degree of purity is to become involved in a 273

complicated and incessant battle against life itself, which seems constantly to be intruding into the sanctity of the shrine at the time and place of ritual. Hence the many restrictions that surround such a place and such a time. In Pushkar, there are innumerable shoe stalls which are ready to keep your footwear for free, but cajole you into buying 'prasad' and 'flowers'. They are an extension of the economic into the sacred zone. Though almost everybody opens the shoes and invariably spents buying a prasad for Rs. 5, Rs.ll, Rs 21, Rs 51. What needs to be pointed out, that nobody washes the feet, only few drops of tap water is sprinkled and the pilgrims move towards the temple. Women are barred during their menustral periods and all are barred who have been in recent contact \\ith death. Many foreigners enter the temple and most of them expressed dismay and shock on being informed and remainded about this 'taboo'. On putting the same question to many priests, the standard refrain was, it is the Kaliyug, and nothing much can be done. The human actors in ritual must bathe before approaching the deity, but most of them sprinkled water from the lake. For many, the famous Pushkar lake in its present form was a highly contaminated lake and they to purify themselves, preferred mineral water. Brands selling like Ganga 'mineral' water, and Joie incense sticks do point out that how the twin forces of'market' and 'modernization' have inverted the traditional 'metaphot s, and instead appear in particularly striking forms and thus get invented and reproduced in a new cultural 'avatar'. The materials used in rituals, the sandal wood, the turmeric, are pure by nature. The pandas and the priest many a times make sure, that certain quantity of these things are brought from one of their shops. The refrain is "Apni dukan hai, sahi saaman milega". "This is like my own shop, you (pilgrim) will get the correct thing". The more in increase of the bulk to be purchased, lesser is the cost per unit. Many a times, in lieu of all these, 274

the panda is given cash, so that he could do things at his own convenient. Many a times, " though the offerings and paraphernalia of ritual are purified by symbolic washing. To all of this, one further fact should be added, Purity and Pollution, as they apply in concrete situations, are relational attributes. It is generally believed that a person who belongs t~ a very low caste must bathe before participating in ritual, having purified himselfhe may approach his own deities. But under no circumstances, not even after the most elaborate purifications, may he come into direct contact with the deities of the higher castes, nor may he enter the inner enclosures of major temples though textually this view was still echoed by few old pandas, in practice, no such observation was made. Though while asking the gotra of a person a caste is a straight give way, to many pandas it was oflittle,, consequences, till the man was pure of his intention and inherent in his intentional purity was the notion of 'dakshina'. Many of the pilgrims, after having bath in the Kund, perform Rudrabhisheka. The word "Rudrabhisheka" is composed ofrudra (Shiva); abhi (maximum); sheka (respect) which means paying utmost respect to Lord Shiva. There are various types of Rudrabhisheka, namely laghu Rudrabhisheka, maha Rudrabhisheka, ati Rudrabhisheka and sarvanga ekadashi Rudrabhisheka. The various types of Rudrabhisheka are distinguished mostly on the basis of priests employed for the purpose. For instance in, the Rudrabhisheka only one priest conducts the rites, in the sarwanga ekadashi Rudraabhisheka,, 11 priests conduct the rite, in the laghu Rudrabhisheka, 12 priests, in the maha Rudrabhisheka 3 3 priests, and in the ati Rudrabhisheka 1463 priests are required. Because the 'ati' and 'maha' are very expensive the sarvanga ekadashi Rudrabhisheka and laghu Rudrabhisheka are frequently done. For most pandas, it was the primacy of money over 275

the ritual (religion) that was seeing the end of these elaborate ritualistic performances. Even people from lower caste could perform these with the help of the priests.many in Pushkar establishes a 'secular' ritualistic playing field. Pranam A gesture known as pranam was a conspicuous element in each of the rituals described above, and is infact one of the most characteristic gestures ofhindu ceremonial. Pranam literally means 'Salutation', but salutation in a sense that is very special and that has an important set of contexts both in ritual and in other areas of Hindu life. Pranam is a basic ritual gesture, which is appropriate before a deity in the absence of any other elaboration. Pushkar is filled with small temples, many of which face the public roads. An observer may notice that when villagers passing by in front of such temples they often make a gesture towards the god or gods inside. They do so by meahs of a slight forward inclination of the head with both hands brought together at the elevation of the face. Informants say that this is simply a way of'greeting' the god, or 'giving respect' to the god in closer proximity to the deity the some gesture is elaborated. Precisely the same gesture.- is commo!l place in ostensibly secular settings. When the difference in relative status between two individuals is not extreme, the standard gesture of greeting is clearly an attenuated version of the pranam gesture. In doing so, one informant explained, one salutes 'that bit of god which is in every person'. As the status difference between the two individuals becomes more marked, this gesture becomes increasingly similar to the touching of feet and forehead. lfthe status difference is more pronbunced the person of lower status may do the full 'pranam', either touching or making a gesture as if he were 276

touching the other person's feet, and then bringing his hands to his forehead. The pranam gesture, than is a way of indicating respect, which is ubiquitous in Hindu life. It is appropriate both before deities and persons ofhigher status. The meaning of the gesture is obvious, it symbolizes distinction of status by physically indicating an equivalence between one party's feet and the other party's forehead. Its implication with respect to status are grounded in the purity-pollution opposition. The feet of the other may be " washed, as often the god's feet have been washed is drunk by the worshipper, a further elaboration ofthe same principle. The same theme is reflected in the final sequence of arti, when th~ effluvium of the flame is taken on the hand of the worshipper and applied to his forehead. The pranam is till date a happening thing and has not been reduced to a 'relic'. It is active in the many interations between the pilgrim and panda, panda and the rituals, pilgrims and the rituals, panda and panda, pilgrims and the gods, between sacred and profane. Prasad: Tile Food oftlte Gods After the physical confines of the ritual is purified; so too are the principal actors. The deity may now be greeted by pranam and the prescribed ritual sequence may go forward. The priests and pilgrims are quite clear about the purpose of all that follo\vs. The deity, one is told, must be 'honored'. Honoring the deity may take any of a variety of forms. Garlands may be offered, a tilak may be applied, and clothing may be given, devotional songs "bhajans" may be sung, arti may be performed and etc. But out of all this variation one requirement stands out as a constant. The deity must be fed. Food is given to the deity, it is taken back and it is distributed to the worshippers as God. The food offerings in Puja exemplify principles relating to food exchange that are operatives 277

in other areas ofpushkar's life. The concept of'jutha' (leftovers) and the implications of its acceptance provides a context critically important for an understanding of the structure of ritual's in Pushkar. Sometimes, the consumption of the food by the god is physically symbolized, as in homa, where the food is visibly consumed by the fire. 'The flame is the tongue of the gods' as many pilgrims and pandas believe (sometimes it is kept behind a curtain). The food that is taken back for distribution is quite literally the leavings, or 'jutha' of the deity. And thus in eating this food the participants are according the most profound honor to the god. The deity is initially given superior food. There is general tendency to ~nclude expensive types of food in such offerings, and even when simple,,, inexpensive foods are provided. They are usually prepared under stringent conditions of purity. But the counter prestation, that from god to man, consists of food of most inferior sort, syombolic scraps and left overs, the polluted refuse of the god with all of its hierarchical implications. When prasad is received and eaten by worshippers, the equilibrium that had been disturbed by the initial prestation is restored. An asymmetrical transaction in foods, then, lies at the heart of puja, a transaction both expressive of and supportive of hierarchical distance between the divine and the human. The groups that may be involved in ritual are varied - families, caste-mates, villages, neighborhoods etc- but a collectivity of some kind is almost invariably to be found. It is appropriate, therefore, to examine the social dimensions of puja. As a general rule, the sharing of food is associated with relative equality and closeness of relationship. Thus the joint family eats from the same hearth when, in the natural course of events, the joint family splits, new hearths are built. Local caste-mates may eat together and sometimes do so as a group or festival occasions (In Pushk:ar, the various. caste dharamshalas organize this kind of commensal eating, thus signifying intra caste 278

solidarity). From these implications of commensality, it is evident that the distribution of prasad at the conclusion of ritual sequences is an act that carries a potential sociological,, meaning. The sharing of prasad in ritual can be constructed as a symbolic statement of linkage between the participants- between members of a family, between friends, between co-residents of a village. The hierarchy is conceptually framed by the purity-pollution contrast, and in puja this principle is vividly exemplified and ultimately affirmed in a setting that is at once dramatic, sacred and public. The pinda daan rites vary according to caste, regions and the economic condition of the performer. The pindas are made of different articles, the pilgrims coming from Punjab prepare pindas from the barley flour; the Bihari, the Bengali and the South Indian pilgrims prepare pindas from boiled arba (sun dried rice); the pilgrims from Madhya Pradesh prepare pindas from the powder of gram and of khoa (thick paste of milk).-.. Variation has been observed also in the number of pindas offered to the ancestors. The Brahmins offer 56 pindas, taking into consideration the long list of ancestors ofboth the paternal and maternal sides; other castes offer lesser number of pindas. The pilgrims from lower castes were seen offering only 21 pindas. The Brahmins and the other members of upper caste pilgrims were seen offering eight pindas to rishis and devatas also; the lower castes do not offer a pinda to the rishi and to the devata. The Brahmins and the members of the upper caste also offer tarpan (offering of water) to their ancestors, rishis and devatas. The members of the lower caste perform tarpan rites only perfunctorily. The amount of dakshina to the tirthapurohita, karmakandis, e'tc., varies according to the economic condition of the performer. 279

Outline of the structure of Brahma Temple Wall Back Back Floor I IDOL I Ste2_ 1 Place where the Idol is placed Step 2 Place where the devotees stand and pray Step 3 Central Steps Step4 Middle Floor Left Floor Right Floor ro "0 ro c "0 ro c ro 03.._ Q) > > "0 c "0 ro c ro ro 3:,;t: Q) _J Main Gate ro 3: 1: rn 0:: Main steps to exit

i5 No doubt 'Ancestor worship~her at heart of Hindu religion. This characteristic is further reaffuined by the innumerable marble plaques placed in every nook and comer of the Brahma Temple. An analysis of these marble plaque truly reflect that ancestor worship is a cherised ideal among the Hindus. PLACE WHERE THE IDOL IS PLACED In memory of late Moolchandji Ram by wife Bhanumati,Ahmedabad,kartik badi. In memory of his beloved mother Smt. Tili Bai by son Tikamdas Naroomal Kirplani, Hyderabad -Sind 1924. In memory of Khanchand Jethanand Kirplani of Hyderabad - Sind by Metharam Jethanand 1922. In memory oflate Shree Hamarayanji and wife Kishori Devi Jaiswal by Shivam and Devi Jaiswal, Lalitpur. Smt. Kalavati W/o late Dandirani Meena, Kishorepur, Gangapur City, Sawai Madhopur. Lakshman Das S/o late Perumal, Sanganer, Jaipur. Shivvallabhji Heda,GPO, Ajmer. Panchal Haniram Shankar La!, Dahegram. Jagatram Gopaldas, Khilwara. In memory of Shree Bhojraj Nathermal Khanchandani died on 29.06.1985 by son Shankar Khanchandani, Ullasnagar. Arjandasji Sadvani, Ahmedabad. Dr. Srikant and wife Aruna Gupta for their parents Smt. Lakshmi Devi and Jagdishwar Nath Gupta, New Delhi. Desh Bandhu Dadhich, Ajmer. In memory of father Ashutosh Biswas by son R.N. Biswas, N. K. Biswas and daughter Bhanilata Das, New Delhi, May 1985. In memory of late Shree Bhagwan Das Katra by Shree 0. M. Katra and Family. Govindramji Maniklal and Gopal Chaganlal Mithaiwala Agarwal, Nagore Wala 29.07.1984 280

Rajasthan. Late Chorar Bai Mangilal Khandelwal,Karwi Jhalana, Maharashtra. Mahadev Prasadji Sharma on the birth of his grandson, Village Akota, Distt. Bhind, Madhya Pradesh. Ravi Bhagwan Das (Suresh) Udasi, 03.05.1987 Baroda. In memory of late father Gagumal and mother late Lakshmi Bai by son Vasuma1 Lakshmandas, Kishore Kumar, Vinit Thakkar, Bapanagar, Ahmedabad, Gujarat. In memory of late father Harnarayan and mother Jot Bai by son Sita Ram Mallu. Shree Munnilal Maheshwari and wife Shanti Devi. PAVEMENT OUTSIDE THE IDOL WHERE DEVOTEES STAND AND PRAY C. C. Chugani, Laspalmas,Spain, 1.12.1971. In memory of late father Kushiramji and mother Dadan Bai by daughter in law Mohini Bai, Jaipur 6.12.1976. In memo ry of late father Manohar Lalji and mother Rampyariji by son Maheshwari Din Ramkrishna and Radhakrishna Gupta, Kadora, Distt. Jalon, Uttar Pradesh. Shri Gururam Rai Rohani Mission, 2763 Lalita Block, Shastri Nagar, Delhi 99 Gaddi-Nashin- ' Mahant Shree Indresh Charan Das Ji Maharaj. President Vice President Chairman Honorable Secretary Gulshan Tandon P. K. Bhardwaj Baba Harbhan Singh Balbir Singh Eden Mani Ben, Kuberdas Modi, Ahmedabad. In memory of father Krishnaji by son Ramprakash Agarwal, Badau, Uttar Pradesh. In memory of father Divan Valiram Jhurani died on 30.09.1983 and mother Smt. Putlibai died on 12.03.1984. Ghanshyam Valiram and Sons Vallabh Agencies By Sons and Daughters A. Jhurani Divisional Engineer 281

Bhilwara Telegraphs, Ajmer "' In memory of Ammukutty mother of Padmalayalalam, Amrita Unnikrishnan,Calicut Late Pandurang Govind Telvane and mother Satya Bhama Bai Pandurang Telvane. In memory of father late Shree Lakshmi Shankar by son Dinesh Kumar Srivastava, Raibarili, Uttar Pradesh. Father Shiv Shankar La! Saxena and mother Brajrani Saxena and all brothers, Kesar Gunj, Ajmer 07.01.1985. Shankar Kunwar Rathore, Chittorgarh 25.08.1991. In memory of father Shree Asudamal Givlani by son Laxman Das, Jaipur 06.01.1985. In memory of respected mother Dayali Bai Holaram, Rohadi Wale 25.02.1958. In memory of his beloved mother Smt. Ganga Bai by son Chuharmal J. Mirpuri 1955. In memory of late Kumar Rameshwar Malia by his wife Rani Shyam Sundari Devi, Siarsol Estate, 09.04.1916. Sunermal Surana, Chittorgarh 25.08.1991. Par Singh Lodhi,. Village Jharkon, Lalitpur. In memory of late father Durga Shankar Ji Shremali and mother Kishni Devi by son Amba Shankar Dwivedi and wife Sagar Devi, Sojat City, 01.06.1974. In memory of late Babula! Jain by son Bhoghraj Jain, Kurthala, Agra. In memory of late father Bhodiram Ji and late mother Gaindi bai by son Durga Shankar Ji Prajapat, Udaipur, 27.06.1992. In memory of her son late Motiram by mother Sarvi Bai wife of Sunderdas Raheja. Shah Gokul Chand Baheti's wife Rangi Devi. In memory of late mother Ganga Devi and father Kheemandas Totlani by son Manohar, Ramesh, Krishna and daughter Shanta, Saroj and Janaki, 1997. In memory of father late Shree Kokar Das Longani died on 28.10.1992 by son Kanyalal and Jawahar Lat. In memory of late Pratap Narayan Agarwal by wife Kamini Agarwal,dated 25.12.198.'i. In memory of late mother Anita, W/o Jotumal Ramsinghani by son Sanjay Ram, Delhi. Jamuna Bai, Gujarat, 15.0l.l986. 282

In memory of father late Maya Prakash Roy who died on 15.10.1991 by son and daughters. Sarju Devi W/o Shivdayal Kabra, Calcutta. In memory of late Smt. Hardevi by grandson Ajit Sinha. In memory of Aschrajlal Sawhney born on 15.10.1928 died on 16.10.1985 by son Aakash.,, In memory of his sister late Vasi Bai W/o Mukkilachand Dau1atram by Vaprimal Jethanand Kirp1ani of Hyderabad - Sind 1924. In memory of his mother Cheli Bai of Hyderabad- Sind by Murlidhar Jethanand Kirp1ani 1924. Kishanchand Katiyar,Narayanpur,Dadiya, Farukhabad. Ramesh Book Depot,S. C. E. No. 8 Sec, 23-C Chandigarh. In memory of late Krishna Devi W/o Govind Ram Torani, Bairagarh, Bhopal. Narendra Singh Malik and Smt. Shakuntala, Panipat. In memory of father Chuhad Mal Ji Meerpuri by son Deepak Meerpuri, Ajmer, 1990. In memory of late Shree Narayan Singh Rothan by son Vijendra Singh Rothan and family, 06.03.1999. Father Ram Ratan Soni, Alipur, Sihore, Madhya Pradesh. Smt. Mangal Kanwar Thehar W/o late Shree Ganpat Singh Thehar,''Pushkar Road, Ajmer, 12.03.1985. In memory of late father Bhanu Prakash and mother Pista Devi by son Ved Prakash Alhens and his wife Smt. Shakun Wala, Jaipur. In memory of father Dr. Raghunah Singh Madia by son Dr. Sarvara Kumar, Rohtak, 01.03.1986. In memory oflate father Akhe Singh Ji Shekhawat and mother Anant Kunwar Ji by Ladu Singh, Umed Singh, Dalpat Singh, Bhopal Singh and Family, Re~ident ofmoklasni, Jodhpur, 19.12.1984. Piyush S/o Gopal Sharma, Murtiwale. Om Oil Traders, Jaipur by Sunil Agarwal, Rohtak, Delhi, 24.08.1991. Om lndra1aya Patna Wale, In memory of late Shree Dwarka Prasad and late Smt. Nagina Devi by son Raghunath Prasad Gupta and Indra Devi, Meethapur, Patna, 25.08.1991. Janaki Devi D/o Sheetal Das, Thakur Das Ramnani,Umreth,Kheda Wale, 26.06.1982. Rameshwar Prasad Goyal, Kodai Wale, 03.05.1999. On the birth of grandson Dhruv by Rameshwar Chand Mittal,9 Bhusawal Wale. 283

In memory of brothers Yogesh and Dinesh Chagan Bhai Patel by Pushpaben and Vasanti Patel, London. In memory of father Chiman Das and mother Jam una bai Nichani by son Tikamdas and wife Madhumati Nichani, Solapur, 29.03.1985. Madanlal Sharma. In memory of father Nathulal and mother Surji Bai by son Motilal Agarwal, Chirmari, Distt. Sarguja, Madhya Pradesh. Purshottam Das, Distt. Badayut, Bisouli. ': Mr. & Mrs. B. L. Sharma, Jaipur. Govindram Premtale, Subhash Nagar, Delhi. In memory of late Sugri Bai by husband Gedhraj Mal. Father late Shree Moolchand Choitram Moolchandani, death 09.09.1998. In memory of mother Chetri Bai and father Assan Das Vaswani by Arjun Vaswani, Adipur, Kutch. In memory of late Shree Ramasaran Dara Dappal and mother Smt. Kalawati Dappal by son Sanjeev Dappal and wife Sakshi Dappal, 27.12.1991. Sonu Kumar S/o Narendra Kumar, Kesar Gunj, Ajmer. I In memory of late Shree Kishori Lal Ji Tandon and late Smt. Rama Devi by Puran Chandra, Astt. Commissioner, Nagar Nigam, Delhi. Gupta Ji, Bharatpur, Rajnarayan Gurwale. Jagdish Chandra and Smt. Beena Maheshwari, E-183, Shastri Nagar, Ajmer. In memory of late Shree Badri Narayan by son Gheesa Lal Jhakre and mother Lechmi Bai, Samar, 24.06.1988. Narmada Devi Singhania W/o Dwarka Prasad Singh Ji, Beawar. Buddha Lal and wife Laddu Devi Sharma, Beawar. Smt. Ganesh Kanwar, Nawal Garh. Leela Devi - Damodar Das Bhutra, Nagpur. Late Seth Madan Gopal Ji Ramratan Ji Sethi, Amravati. Avinash Chandra and Shakuntala Devi Mathur, Aligarh. 284

STEP 1 In memory of late father Kalluram and uncle Ganeshlal by son Mangolal, Draupadi Devi and Son Sriram, Barfi Devi Agarwal, Dholpur, 2001. Jayaram Motilal - Kalantri, Bhiwandi. In memory of late father and mother by son Jhamnalal Chaturvedi, Menpuri, 2000. Hina Rajendra Thakur, birth 01.01.1945- death 06.05.1947, Bharonch. In memory of his grand father Seth Daulatram Basantrai Dialani of Gam bat- Sind by Awatrai Jhamat Mal, 23.05.1949. In memory of son late Mahendra Narayan Bhatnagar by mother Brahm a Devi, death 24.08.1965. In memory of husband Bhagat Narayan Bhatnagar (Traffic Supritendent Bikaner State Railway) by wife Brahma Devi, death 1964. STEP2 Kamla bai widow of Atma Ram Gangadas, Karachi. Lala Thakurdas Shivlal Agarwal, Aligarh. Shiv1a1 Gokul Chandra Gupta, Aligarh I Gokul Chandra Laxmikant Gupta, Aligarhl Gokul Chandra Radha Kant Gupta, Aligarh I Smt. Kasturi Devi Wlo G. P. Manager, Aligarh. Smt. Jamuna Bai, Bharatar Balmukund Kasat. Narayan Peth, In memory of late father P. Dwarka Das Ji and late mother Sita Devi by son Dharampa1 Sharma, Ferozepur Chavni, Nakodar. In memory of late Gangaram by son Kundan Lal, Poona, Maharashtra. STEP3 Late Smt. Durga De vi mother of Rai Bahadur Kishanla1 Khanna, Pushkar, 1977. Rai Bahadur Munshi Kishan Lal Khatri Khanna, Ret. Extra Assistant Commissioner Merwara & Pradhan, Raj Masuda, 1997. Smt. sobhagyabati Sunder Devi Wlo Rai Bahadur Kishanlal Khanna, Ajmer.l997 Late Smt. Chandra Devi Wlo Rai Bahadur Munshi Kishan Lal and mother of Purshottamdas and Vishnu Dutt Khanna in 1974. 285

STEP4 In memory of late Seth MangilaiJi Mittal by wife Keli Bai and son Sitaram, Ajmer. In memory ofsmt. Lali Bai Mangani of Ajmer by Dr. Vinsimal Mang'!-ni and children. In respectful memory of Kishan La! C. Mehta of Bombay by Smt. Rukmani and children. In memory of late Chandrabhan Singh Bhatnagar by wife Ganga Devi and son Surendra, Ujjain. In memory of Lala Chanan Ma!Ji by wife Maha Devi, Deena Nagar. In memory of late Shree Ram Kripal Srivastava by son Jagdish Narayan and daughter-in-law Vimla Devi, Ram Bagh, Kanpur, U.P. On the birth of Manish Kumar son of Mr. & Mrs. Manohar La! Mittal (Engineer) birth date 24.02.1968. On the birth of Trilokinath son of Mr. & Mrs. Narayan Das Nagpal, Delhi. In memory of late Shree Bondu Ram Greeraj Prasad Bajaj by son Go pal Das Gupta (Tehsildar) Bharatpur 1986. STEPS CENTRAL ': Tulsi Bai, Purana, Kanpur, 1997. In memory of Mr. & Mrs. Ram Rizpa!Ji Mathur by son Ashok, Alwar. Nand Kumar Bhakri, Karauli, Rajasthan. In memory of late Smt. Laxmi Bai Godbole, death 1974. In memory of late father Pandit Parasram death on 31.03.1978 and brother late Surya Prakash death on 22.12.1977 by Pandit Kishan Chand Parasram and family, Ahmedabad. In memory of late father Laxmi Shankar by Dinesh Srivastava, Devandpur, Raibarelli, Uttar Pradesh. In memory of late Kishan Chand TilumalJagtiani, Sri Shobraj Jagtiani, Poona, 1967. In memory of late Pandit KundanlalJi Tiwari Talukkdar by wife Tulsi Bai, Kanpur. Sohanlal Petrol Pump Wale S/o Smt. Mahadei, Uttar Pradesh. In memory of late Chatur Bai Chahal Das Veena Pursani by Shree Dharamdas and Sons, Poona, ': 17.02.1993. In the memory of late Shree Tarachand Kotai by wife Godavari Kotai, 1994. 286

In memory of late father Rajdhar and mother Sigara Devi by son Motilal Lodhi, Village Godhala, Lalitpur. In memory of late Rambharosa by wife Kailasha Devi and son Bacchu Lal, Kanpur. Kamal Raghubir Singh Ji Yadav, Gujarat. Sumer Mal Surana, Chittorgarh 25.08.1991. In memory of beloved mother Smt. Rochi Bai of Khipro - Sindh by Bhirumal, Dhujarumal,, Bhaktwani, 1992. FLOOR RIGHT In loving memory of Dr. Sat ish Chandra Bhattacharya, Dr. Charu Chandra Bhattacharya, Prabho Chandra Bhattacharya by Tarun, 200 I. In memory of Sud han Shree Bhattacharya by Tarun, 200 I. In memory of Amoreshwar Bhattacharya and Sailabala Devi by Tarun, 2001. I In memory of Ajiteshwar & Chandreshwar Bhattacharya by Tarun, 2001. In memory of Boni, Rustam, Robin and Linda by Baby rotima. In memory of Late Rajnarayan Mehra by wife Vivvo Devi sister of Sanwal Prasad Kapoor, Ajmer, 1996. \o In memory of Dr. Tarapada Bhattacharya and Bidya BaJa Devi by Tan.in, 2001. In memory of Santosh K. Banerjee by Tarun. In memory of Shree Girish Bidya Ratna by Tarun Protima,Mirzapur Street, Calcutta. In memory of Rajendra Prasad G. Bhatnagar by wife Krishna Bhatnagar, Meerut, Dehawasan, 14.04.1987. In memory of mother Sarja Bai by son Vittul Babu Ji Kulkarni,Pal Dheekar, 1980. In memory of brother Khem Chand Tota Mal by Mor Bai, Ajmer. Maya W/o Ram Rakkha, sons Sagar, Pran,Lalit, Amritsar. In memory of Dr. Surendra Nath Bhattacharya and his wife Smt. Sarat Kumari Devi ofmirzapur Street,Calcutta dedicated by grandson Tarun 26.10.1994. Ramjas Balmukund Rathi, Jaleshar. Kanayalal Prasaram Rathi, Jaleshar. 287

In memory of late Saburam Gopalji Mehra by son Radheshyam, 1980. Lakshmandas Tikamdas. Loha - Mahamandir, Jodhpur. In memory of Seth Ramnarayan Ji by wife Shaghwan Devi and son Rakesh Kumar Agarwal, Aligarh. In memory of Ram Sasi W/o Saksiram by son Sunderlal Raipuria, Seawar. In memory of late grandmother Soni Sai by Ramniwas Salemakedi, Seawar, 1998 Shyamlal H/o Gulab Devi, Rohtak. In memory of respected father and mother by Nandlal, Laxminarayan, Mohan Lal, Daulatram, Radheshyam. In memory of father by Jagannath, Ramkrishna, Ratan Lal, Hydt:rabad. In memory of respected father and mother by Madan Lal, Damodar Lal, Hyderabad. In memory of Saghan Devi W /o Rai Sahadur Ram Sahay Ji, Engineer, Amritsar. Shree Raja Ram Sharu Lal Ji, Shavsaar, Nagore, Rajasthan, 19.09.1985. In men'wry ofshree Ramsaran Ji and Laduram Ji Rangsania by Kishanlal Nand Kishore, Delhi. In memory of father Shyam Narayan Mathur and mother Sushila by son Dinesh Narayan, Kota, 22.09.1997. Devraj. Madan Mohan. Prem Narayan. Hem lata. In memory of our darling parents late Shree Shitab Rai and Smt. Chandra Devi Shatnagar who died on 06.12.1978 by Srahma Prakash, Jagat Prakash, Maya Prakash, Gyan Prakash, Shanti Prakash, Rajendra Prakash, Kanti Prakash, Ajmer, 20.05.1939. In memory of our parents Shree Gyan Prakash, born on 18.08.1900 died on 15.02.1993 and Smt. Dhanwati Devi died on 05.09.1991. Mahendra Prakash Roy, Prem, Satya, Ravi, Ved Victor and grand children,rajasthan. Kishni Devi W/o Jeetmal Ji S/o Ganesh Ji Kumawat. In memory of late Kishore Chand Shalla S/o Shree Sai Das Shalla by Urmila Vati Shalla. 288

In memory of late (Brothers) Raj Kumar and Murli Khubchandani by brother Mahesh Khubchandani and family, Vijaywada, Andhra Pradesh. In memory of late Khirram Vanjani by son Manohar Lal (Happy Watch Company), son Purshottam Das (Lucky Watch Company), son Ramesh Kumar(Madan Watch Company), Ajmer. In memory oflate (Brothers) Ramchand Veer Bhandas sons oftahilram Achhpaliyar (Brothers) Manohar Lal Achhpaliyar, Vijaywada, Andhra Pradesh. In memory of son Deepak Sharma by Archana Sharma. Narayan Ji Bhiwani's wife Durga Devi, Ajmer. Dr. Kailash son of Munshilal Narayan. In memory of father late Prithviraj Singh Visht by son Dashrath. Chandra son of Munshi Laxmi Narayan. In memory of mother Amar Kor Bai. S. S. Mathur, Vakil. In memory of Tej Bahadur Singh by son Charan Singh, Sultanpur, Uttar Pradesh. Dr. Manohar Lal's wife Chimni Bai. In memory of father late Shree Ghanshyam Das Chandani,Murli- Gulab, 1K-25, Ajay Nagar, Ajmer. In memory of father late Chhabal Das mother late Uttam Bai by brothers Ghanshyam Das Chandani, Dayaldan Chandani and family, Vijaywada, Andhra Pradesh. In memory of his brothers Tharumal Jassaram Sapra by Tarachand Sapra, Beawar. In memory of father ate Kanta Prasad by Pravin Kumar Singhal Devbandh, Saharanpur, Uttar Pradesh. In memory of his sister late Tripta Rani by Baldev Malhotra, Janakpuri, New Delhi, 11.01.1992. Tulsi Das Bai wife of Shankar Lalji Aurangabad, 05.12.1985. Raswati Kosikala wife of Chirangilal Khandelwal, Mathura, Uttar Pradesh. Santomal Sundarani Singh, Raipur, Himachal Pradesh. Balabai Vrjas W/o Ram Kishan Ji, Jalgaon, 05.12.1985. In memory of mother Chandri Bai W/o Banwari La! by son Hari Mohan and daughter-in-law,, Koshilaya Devi,Ruthiyae Wale, Distt. Guna, 1936. 289

Madani a!. Halduni. Arvind Kumar. In memory of Dewan Hundraj Thurani, died on 12.01.1982 by Smt. Mohan Ji Thurani. Sakhi D/o Fateh Chand. Fateh Chand Keswani, Rohri. Mrs. Jasot Tikeswani. Nandlal Anandi Lal Maheshwari, Malu Chowdhary, Ajmer, 1992. In memory of my father Sh. B. C. Chadha, Delhi, 14.02.1994. In memory of father late Kishanlal Ji by Kaidar Mal, 04.03.1986. In memory of mother Jaskor (Naya Shahar, Doaba) by son Bhagwat and daughter Resham died,, on 24.09.84. In memory of Smt. Kalavati Devi W/o Onkar Nath by sons Satish, Satyendra, Surendra 1 Shailendra, Shyam Narayan, Satya Prakash Jaiswal, 03.09.1985. Ramesh Chandra Sharma, G.P. Officer,Govindgarh, Ajmer. Kanji Devi Vandak, Pune, 29.11.1991. Sohni Devi Pali W/o Pukhraj. In memory of father late Jas Raj Ji Gehlot by son Dwarka Das Gehlot, Bikaner, 13.11.1991. In memory of Smt. Kalra Devi W/o Lalmati Prasad, Gorakhpur.. Ramdei W/o Manik Babula!, Dausa, 04.07.1997. Harinallabh Nagda, Shiv Narayan Kanwar La! Kheda, Neemuch (Madhya Pradesh). In memory ofsmt. Durga Devi W/o Bhagwan Das Patwa by son Shesh Nath Girdhari, Gorakhpur, 03.09.1985. Karan Shankar Dube, Malti Devi Parowa, Sadevara, Jaunpur. In memory of late Sona Narayan and wife Soni by Chunnilal Meena,Veergaon, Dausa, 04.07.1997. In memory of late Kesarbal Lal Ji Vaghela of Kodinar by Phirajmal Vaghela, 20.12.1985. In memory of late Shree B. L. Gupta by 0. P. Gupta, Alwar.,, In memory of father late Damodarji Maheshwari (Patwa) by son Manmohan Maheshwari, Ajmer, 05.06.1982. 290

Shankar Lal Ji, Bhasswar Lal Ji Inani, Village Merwara. Kamla Bai's son Narayan, Jabalpur. In memory of father late Dr. Nekuram by son Dr. Devidas Valani. In memory of mother Bhagwati Rao by Capt. SRN Rao, 20.08.1991. In memory of late Baldev Daas Ji by family Isardas Harumal, Beawar. In memory of late Harshdram by wife Charu Bala, Visnagar. In memory of father Anand Singali Ji Rawat by son Hirendra and daughter-in-law Pushpa, Gharwal. Vijendra Chowdhary S/o Chowdhary Ran Singh Ji, Village Seelampur, 26.12.1995. In memory of father late Pusaram Ji by son Nathuram, wife Kesar & grandsons Parmeshwar, Rameshwar, Madan La I, Kaniyalal, Prajapat, Jodhpur, 31.01.1992. In memory of father Gurudayal Singh died on 08.02.1991 and mother Kartar Kaur died on l6.1l.l99l by Amarjeet, lnderjeet, Moneet, Satbir, Bombay. ; Kamla Devi W/o Vishwanath Halwai, Badhal Gunj, Gorakhpur. In memory of late Smt. Kisni Bai by son Laxman Das. Mohan Das son of Aryamal Tolani, Bhiwandi. In memory of late Smt. Narangi Devi by son Kishan Ji and Mohan Lal Ji Agarwal, Orissa. ' In memory of Hazari Mal Ji by Bansi Lal Ji Sankla, Gandhigram, Gujarat. In memory of late Man Mohan Das Datta, late Annapurna Datta, late Mukul Ranjana Dutta by ': G. K. Dutta and his Family, Calcutta, 11.07.1998. In memory of father Shree Shushan Mandai and mother Smt. Raj ani Mandai by the following : son Shree Pramathan K. Mandai and wife Smt. Nabhatara Mandai, grandson Pranab Mandai and wife Snikdha Mandai, Village Radha Nagar, P.O. Sunderchak, West Bengal, 08.07.1995. In memory of H. Nagarthur, Bangalore. In memory of my parents Shree Narayanarpa and Smt. Venkat Laxmi, Bangalore. In memory of my beloved Guru Sahib Swami Dhandhuram Sahib ofmithiram Sarasti & Galani. In memory of my mother Smt. K. Saraswathy, Bangalore. In memory of my beloved father A. V. Ranga Rajan Gupta and mother A. V. Kanakrati on the birth of Gopaldas S/o Mr. M. D. Madhok, Supat, 21.07.1938. 291 ':

In memory of my brother Arjan Das Fateh Chand Keswani. In memory of mother Smt. Ratan Kumari W/o Shanti Swaroop Sharma by Brijmohan Sharma, Balipur, Zila Menpuri. In memory ofsmt. late Dhoopo bai W/o Pandit Pyarelal Resident of Agra by Saligram Upadhyal, Pal Beechla, Ajmer. In memory of my father L. Raghunath Das Kakkar and mother Smt. Jadav Chimantal, Nariel Wale and her late sons Thakur Lal and Ramesh by Kanayalal U.S.A. In memory of his brother P. Anand Vallabh by P. Dayakrishna Joshi, Almorah. In memory of dear parents late Smt. Devi Bai and Chandram Tirathdas Dadlani by Kamla and Smt. Poonam Jeram Daswani. In memory of late Hari Singh Badlani by wife Janaki and son Manoj,,J990. Smt. Shakuntala Devi W/o Shri Radhakrishna Asthans, Muzzafar Nagar. In memory of late Shree Haridas Ji, Jalandhar. In memory of father late Shree Gulab Chand, Pune. In memory of father Lala Govind Lal Ji by son Khushal Chand Arora, Sriganganagar. In memory of late Surja bai by brother Lal Bhai, Laxman Das & Company, Distt. Khera. In memory of dear father B. Ganga Sahai and mother died on 06.09.1935 & 02.12.1931 by! Suraj Sahai and Rang Bahadur, Ajmer. In memory of his wife died on 24.04.1937 by Suraj Sahai, Goods Clerk, Ajmer. In memory of baby Pinky who left us on 08.1 I.1982. Arun Mishra and Company, 18.05.1993, Om Prakash, Manju, Shivani, Abhishek, Neelam, Anshul. In memory oflate Shree Pramod Kumar Srivastava by wife Savitri and son Hemendra Srivastava, Kota. Shree Gangakishan and wife Ruka Devi, son Bharat Kumar, Gokul Chandra and grandson Pawan Vijay, Kamal on the occassion ofgayatri Festival dated 07.01.1994. 292

SHIVJI KA MANDIR In memory of Kanayalal Ji Taluja. In memory of late father BalakDas Ji Gopal Ji by son Mansukhlal, Dh~a. In memory of Shankar Lal Ji Ram Ji Mundra, Maharashtra. In memory of Kantilal Manilal by his son Kausif La I, Vadodhra. In memory of Bhanwar Lal Sahu, Distt. Gunah. In memory of Kishan Lal Ji Kabra, Hyderabad. In memory of Deepak Kumar by Mansukhlal. In memory of late father Gopinath Ji by his son Kumar Saraf, Agra. In memory of Kasa Bai, Maharashtra. In memory of Gopiram Mathur. In memory of Shivram Mittal by his son Bhimsen Mittal, Advocate, 25.08.1984. In memory of late father Hemandas and mother Nani Bai by their son Bhagwandas. In memory ofhemandas by his wife Tulsi. In memory of Brijgopal Jethmal Rathi. ': In memory of reverred parents late Shree Narain Das Jamnadas Kriplani and late Shree Jshwari Naraindas Kriplani by Shri Shyam Narayan Das and Smt. Kamla. i In memory of Ramchandani, Gopechand, Murlidhar, Calcutta. In memory ofuttamchand Chatwani birth date 01.04.1915 death 29.03.1990. In memory of late Mukhi Hetchand Mukhi Murjamal oftando Allahyar by Mrs. Menghi Bai & Narain Das, Bhilai Nagar. Govindram Tuljharam, Beawar. By Chandan Mal, Om Prakash, Amari Bai, Jhanwari Bai, Makredawale. In memory of late father by sons Ramavtaar Modi, Radheshyam Modi and Gaurishankar Modi. Sushila Devi W/o Hitsharan Ji Gupta, Kanpur. In memory of Kamla by her husband Madan Mohan Saraswat, Udaipur. ' In memory of late father Kallu Ram and mother Danraji Devi by their son Vishwanath Prasad, Allahabad. In memory ofshree Tahilram C. Gurubuxani by Bhagwati Gurubuxani on 12.11.1969. 293