Aaj Ka Panchang, July 2, 2025: Tithi, Vrat And Today's Shubh, Ashubh Muhurat
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New Indian Express
12 hours ago
- New Indian Express
In Praise of the Samosa
If you know me even a little, you'll know about my unwavering love for the humble samosa. And now, with the monsoon clouds gathering over Delhi, that craving only grows stronger with every grey sky and cool breeze. I can't quite recall when this love affair with the triangular snack began, but I've sampled countless versions from different regions over the years. After much enthusiastic research, I've concluded that my favourites are the classic Punjabi samosa—stuffed with potatoes, coarse coriander seeds, a hint of salt, and, when in season, sweet green peas—and the Bengali singhara, with its delicate diced potato and peanut filling. Paired with garam chai served in a mati'r bhaar (clay cup), few things come close. Chef Naresh Kotwal of Ikk Panjab has, rather amusingly, taken it upon himself to fuel this obsession. Every time he spots me, he appears with a plate of piping hot samosas in hand. His version isn't the oversized, dough-heavy rendition so common outside Punjab. Instead, these are perfectly proportioned, with an ideal ratio of crisp casing to soft, flavourful filling. True to tradition, they are lightly spiced, relying on texture and balance rather than fiery heat—the way samosas are made across Punjab. Of course, it's no secret that the samosa didn't originate in India. Known historically as sambusek, its roots trace back to 7th-century Central Asia, particularly Kazakhstan. 'The original samosa was more of a dumpling,' explains food anthropologist Dr Kurush Dalal. 'A ceramic bowl would be filled with meat, sealed with dough, and slow-cooked inside a tandoor.' Like many culinary traditions, the samosa made its way to India along the ancient spice routes. It is widely believed that the Turks first brought it to the subcontinent. However, the original meat-filled version didn't quite suit the local palate. Over time, Indian resourcefulness transformed the samosa, giving rise to countless regional interpretations. In North India, you'll find the familiar potato-filled samosa, laced with coriander seeds; in Bengal, the delicate singhara, its filling of diced potatoes or seasonal vegetables; in Gujarat, the crisp, crescent-shaped ghughra packed with fresh produce; Bihar's hearty mutton samosa; the Jain community's dry fruit-stuffed variety; and, of course, the indulgent, sweet mawa samosa enjoyed across states, especially Rajasthan. At a recent event celebrating the launch of her book Monsoon: The Indian Season of Resilience and Flavour at Ikk Panjab in Connaught Place, Chef Asma Khan reminded us of how much of our food heritage has been shaped by cultural exchange. 'Just because invaders brought something here doesn't make it any less Indian,' she pointed out. 'We adopted it, adapted it, and made it our own—and how!' The Bohra community's arrival in India further added to this evolving tapestry with the 'patti' samosa—delicate parcels wrapped in thin sheets of dough, crisp and golden. The southern states took to this too, giving rise to Hyderabad's luqmi, typically filled with spiced mince or eggs, and Chennai's famed onion patti samosa. Among Bohras, the smoked toor dal patti samosa remains a shining example of culinary mastery. Given Delhi's reputation as India's melting pot, you'd expect to find versions of these samosas tucked away across the city. And you do—but not always in the way tradition intended. In a somewhat comical twist, the capital has embraced a modern lineage of samosas: chowmein samosas, pizza samosas, pasta samosas—the list continues. Places like Munni Lal Halwai in Chandni Chowk still serve the traditional, flaky-edged Punjabi samosa, bursting with potatoes, peas, and the unmistakable scent of coriander seeds. Meanwhile, Bangla Sweet House in Gole Market is known for its giant, generously spiced versions. Those seeking something different might find themselves at street stalls in Lajpat Nagar or Karol Bagh, where experimental flavours like cheesy pizza samosas or chowmein-filled varieties are all the rage. To be clear, I have nothing against these new-age samosas. They're fun, quirky, and—let's be honest—they taste more like spring rolls or calzones than the original triangular parcels of joy. But isn't that the beauty of it? Call it innovation, call it reinvention; every version adds another layer to our shared food history. There's room for them all to coexist—a crispy, spicy, flaky reminder that food, like culture itself, never stays still.
News18
19 hours ago
- News18
Aaj Ka Panchang, July 3, 2025: Tithi, Vrat And Today's Shubh, Ashubh Muhurat
Aaj Ka Panchang, July 3, 2025: Check The Ashtami and Nabami Tithis of Shukla Paksha fall on Tuesday, July 3, coinciding with celebrations like Masi Durgashtami. AAJ KA PANCHANG, JULY 3, 2025: The Ashtami and Nabami Tithis of Shukla Paksha fall on Tuesday, July 3, coinciding with celebrations like Masi Durgashtami. On such occasions, consulting the Tithi calendar is considered beneficial, as it outlines both favourable and unfavourable timings for various activities. Planning important tasks in accordance with these timings is believed to enhance success and minimise obstacles. On July 3, sunrise is expected at 5:28 AM, while sunset will take place at 7:23 PM. The moon is likely to rise at around 12:54 PM and set by approximately 12:38 AM on July 4. TITHI, NAKSHATRA AND RASHI DETAILS FOR JULY 3 On July 3, Ashtami Tithi will remain in effect until 2:06 PM, after which Navami Tithi will begin. Hasta Nakshatra will be active until 1:50 PM, followed by the onset of Chitra Nakshatra. The moon will stay in Kanya Rashi until 3:19 AM on July 4, after which it will move into Tula Rashi. The sun will continue its transit through Mithuna Rashi. SHUBH MUHURAT FOR JULY 3 On July 3, the day's auspicious timings begin with Brahma Muhurat from 4:07 AM to 4:47 AM, followed by Pratah Sandhya from 4:27 AM to 5:28 AM. Abhijit Muhurat will take place between 11:58 AM and 12:53 PM, while Vijaya Muhurat is set for 2:45 PM to 3:40 PM. In the evening, Godhuli Muhurat will be observed from 7:22 PM to 7:42 PM, aligning with Sayahna Sandhya from 7:23 PM to 8:24 PM. The auspicious timings for the day will conclude with Nishita Muhurat, which falls between 12:05 AM and 12:46 AM on July 4. ASHUBH MUHURAT FOR JULY 3 The inauspicious timings for July 3 are as follows: Rahu Kalam is scheduled from 2:10 PM to 3:54 PM, while Yamaganda Muhurat will occur between 5:28 AM and 7:12 AM. Gulikai Kalam falls between 8:57 AM and 10:41 AM. Dur Muhurat will be observed twice during the day—first from 10:06 AM to 11:02 AM, and again from 3:40 PM to 4:36 PM.
The Hindu
a day ago
- The Hindu
13th century stone inscription on endowment for Buddhist monastery discovered in Krishnagiri
A 13th century stone inscription of an endowment for a Buddhist monastery was discovered in Jagadap in Krishnagiri. The inscription, found in a mango farm in Jagadap village near Kaveripattinam, would be the first such stone inscription referring to a Buddhist monastery discovered yet, according to C. Govindaraj, former curator, Krishnagiri government museum, who did the epigraphic study of the Jagadap inscriptions. While there have been many findings of stone inscriptions referring to Jain monasteries in Tamil Nadu, no stone inscription referring to a Buddhist monastery has been found until now, which makes the Jagadap stone inscription a significant discovery, according to Mr. Govindaraj, who also leads the Krishnagiri Historic Research and Documentation team. That stone inscription refers to a Buddhist monastery has been inferred after meticulous epigraphic reading at the site and the interpretive evidence, explains the former curator. The inscription with nine lines — part missed due to the dismembered portion of the rock — refers to a Mangalamudayan, possibly a trader from Thillai, who had endowed the revenue from the land to a Buddhist monastery. The inscription mentions 'Buddha Devan' and significantly begins with two symbols – one of a 'chakra' and of 'stupa'. 'Chakra' is common to endowments under Vaishnavism, Buddhism and Jainism. But the second symbol that has been interpreted to denote the 'Stupa' is key to inferring the endowment as to that of a Buddhist monastery, says Mr. Govindaraj. 'Since a stone inscription of Buddhist stupa has never been found in Tamil Nadu so far, the symbol identified as 'stupa' has been inferred from two other places. The symbol that follows the 'chakra' fulfils all three parts that make up a Buddhist stupa and resembles similar symbols in two other places. 'A similar, but more ornate symbol along with a 'chakra' is seen in a pillar in Kanikiluppai in Tiruvanamalai district, the site, where a Buddha statue was found. The second such symbol was on the back of the Buddha statue in the Asiatic Society building compound in Sholinganallur.' The similarity of the inscription has helped conclude it to be a 'stupa', therefore referring to a Buddhist monastery, says 'For Jainism, there is the triple umbrella or the Mukkodai; for Vaishanvism, the inscriptions bear the conch and the 'chakra'; and for Saivism, the inscription bears the Tirusoolam. For Buddhism, a stone inscription had not found to make the inference,' he added. About 50 feet away from the site, on a small hillock, the dual symbols of 'chakra' and the 'stupa' are inscribed. Another 30 feet away, a cavern with faint traces of what once were letters in white ochre stands, indicating the possibility of the resting place for Buddhist monks, says Earliest reference to a Buddhist monastery was from the copper plates from the Raja Raja Chola period. The Anaimangalam copper plates, now part of the library collection in University of Leiden in Netherlands, was the royal charter issued by Raja Raja Chola. It referred to the Chudamani Vihara, the Buddhist monastery in Nagapattinam that was established by the Sri Vijaya king highlighting the links between Raja Raja Chola and the Sri Vijaya Empire. The Anaimangalam copper plates refers to the revenue grants to the Chudamani Vihara, that was to be maintained from the revenue grants from Anaimangalam village in Nagapattianam. 'The Nagapattinam Buddhist monastery – Chudamani Vihara is mentioned in the Large Leiden Copper Plates, the Royal Charter issued during Raja Raja's reign , and it finds mention once again in the Small Leiden Copper Plates issued during Kulothunga Cholan, referring to certain administrative issues faced by the Buddhist Monastery,' adds who did the epigraphic study of the Jagadap stone inscription. As for the Buddhist monastery itself to which, the endowment was made, the inscription refers to Kadaikoottur, that is inferred to indicate Kadagathur in Dharmapuri. According to Mr. Govindaraj, two Buddha statues – a standing Buddha and a seated Buddha— were found years ago in Kadagathur, during an excavation for a primary school. An old Siva temple there bears inscriptions mentioning its boundaries to include lands of 'Buddhar Dhamam'.
