Bhavan Australia 95

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Let noble thoughts come to us from every side - Rigv Veda, 1-89-i
Vedanta
Vasudhaiva Kutumbakam
Life | Literature | Culture
The whole world is but one family
November 2011 | Vol 9 No.5 | Issn 1449 - 3551
Sarvam
Bhrasht Mayam
his fees. The isolated criminal deed of a thief, a familiar occurrence these days, has thus helped to bring to focus fading virtuosity in human relations and actions. They are but the remnant drops of honeyed, divine Bharatiya Humanism! My Atma shall nourish and relish these laudable gestures even after my body is torn asunder from it!! While young, I accompanied my ailing scholar father, a Vedic Pandit of high repute, to the very popular Ayurvedic Physician, Sri Masilamani Mudaliar at Chennai. The beauty of the practice he followed was to keep a plate at the entrance for their patients to drop therein their fees according to their capability, wishes and estimates when they return homeas we do at temple hundis! If he does so now, can he hope to gather a second view of the plate or the contents thereon? This indicates the failing standards of present days! Winston Churchill of England had observed, though not out of fond love for this nation, India would suffer with its democracy. A few months back, I left my morning cup of coffee on the table near the window to answer the ring of the phone nearby. Within two minutes, I returned. Alas! The tumbler with coffee had disappeared!! The (cultured!) note the beneficiary had left there smiled viciously at me. Wish to know its contents? He has fooled us stating, Thanks. No time to do so personally please! Alas! This is the specimen the well-nourished trend of the times! The change is plainly visible in all walks of life highlighted by 2G, CWG, appointment of Central DV&AC, Mumbai H.A. Khan bail, massive electoral misdeeds and much other sickening deeds. Newspapers mentioned a court verdict that in answer papers for posts of middle level officers, over 60 candidates had indicated their individual identities by leaving the first page vacant, using pencils, colour pencils or a significant diagram to help predetermined examiners to help them in a quid pro quo. They were taken as passed then and had enjoyed the boons of corrupt official life for half a decade. Corruption here, there and everywhere, in school, college, office and institutions, for degrees, doctorates and much more! Garland N. Rajagopalan Source: Bhavans Journal, June 15, 2011
If there is any land on earth that can lay claim to be the blessed Punya Bhumi, to which souls on earth should come to account for Karma, the land to which every soul wending its way Godward must come to attain its last home, the land where humanity has attained its highest degree of gentleness, generosity, purity, peace, introspection and spirituality, it is India. We had never preached our thoughts with fire and sword. So observed Pujya Swami Sri Vivekananda at a public meeting on January 15, 1897 at Colombo on his return from Chicago after his epoch-making visit. That precisely was the fact and virtually the truth till about a few decades back. That was the outstanding unassailable heritage and pride, inspiring image, mission and role of Bharat from ancient times. Bharat earned that tribute from the great Sage and Saint as it has done from hundreds of successive celebrities of Bharat, the East and the West earlier with its total addiction to steadfast adherence to morality and justice, service and sacrifice, devotion and dedication. Was it faith, commitment, addiction or surrender? That virtuous faith and follow- up were adwaitic part of its heart and soul on its earliest appearance, not its birth! Bharat, that is the punya bhumi, dharma bhumi and the karma bhumi of the universe was unborn! Bharat abounds with anecdotes of absolute integrity to the eternal joy and merit of its good citizens. Casual mention even of a few anecdotes from my humble life here shall help in spite of the horrendous atmosphere sedulously nourished and massively practised en masse now. Two decades back I went to a doctor in Mandaveli. After consultations, I held out a currency note for a small sum as his fee. The doctor said, and this is Gods truth, Never give more than a fifth of what you now hold out. I felt he was joking. But he took only that much! That incident recaptures, spurred by the nobility of his action, two others, which I resurrect briefly. My wife was thrown out by a motorbike thief as she was nearing Sri Vinayaka Temple on June 15, 2008 hurting her head, face, chest, etc. She lay unconscious on the road. A car driver driving his vehicle that way, picked her up and after enquiries brought her home and helped me in rushing her to the nearby GS Hospital. The bill in the GS Hospital had a sizeable sum as fee to doctors. To my surprise, Dr. Subhash scored it out telling me that it would suffice if I paid the rent and for the medicines. After nearly four months, he himself got her admitted in the Apollo Hospital. Dr. Paneer, Senior Consultant Neurologist & Hon. Neuro Physician to the President of India declined
2 | Bhavan Australia | November 2011
As we hop from moment to moment on the stretch of Time, what is expected of us is to glean a balanced view of life, not merely for theoretical display but for effectual and sensible application. The more conscious of us attempt in some measure to have an understanding of the purpose of life through the religious or scholastic teaching one has imbibed and its advocacy that each one of us should search for Truth. The Quest for Truth cannot even begin for anyone for whom life needs no analysing or weighing up and looks good enough as it is. Not many are born with the yearning for Truth for its own sake, because ordinarily the mind is averse to exerting itself beyond the safe and secure boundaries of our humdrum existence. The pursuit for Truth really calls for tearing aside the veil that hides lifes inner meaning. Very few want to attempt it as Truth can be Supremely and disquietingly inconvenient. Some of us may be interested in it as a diversion or for genteel intellectual discussion, but stop short at permitting it to derange their lives. Those who tend to be evasive, unwittingly or otherwise, or whose aims are near-sighted, will let their preoccupation with lesser but more tangible things overweigh their quest for something as intangible as Truth. For, they will otherwise have to come to grips with knowing the Truth. However inconvenient it may be, or willfully surrender themselves to the maxim Ignorance is bliss and dupe themselves. Conversely, whoever yearns to hear the call of the veiled Goddess of Truth and becomes her beloved votary, will hold forth boldly in Bacons words No pleasure is comparable to the standing upon the vantage-ground of Truth. Surendralal G Mehta President, Bharatiya Vidya Bhavan
Quest for Truth

He who knows much about others may be learned, but he, who understands himself, is intelligent. He, who controls others, may be powerful, but he, who has mastered himself, is mightier still. - Lau-Tsu, Tao Teb King
November 2011 | Bhavan Australia | 3
For this Month

The subject of Vedic / Indian culture is a theme difficult to expound in a short talk or write-up. The long history of this culture, its different expressions, and its rich variety make it difficult to deal with it in the course of a short write-up. Every ancient culture holds some interest for all of us; but when the culture is a continuing culture, that interest becomes much more contemporary, much more topical. In the case of ancient cultures like the Babylonians or the Egyptian, or even the ancient Greek, we study them more from a historical point of view, just to enrich ourselves from the experiences of the past. But the study of Vedic / Indian Culture is of a special significance to us, because it is still a living factor in the life of nearly one sixth of the human race. How this culture arose over five thousand years ago or even earlier, how it developed and was enriched in subsequent centuries, and finally, how it has come down to us as a rich human legacy is therefore a very fascinating and rewarding study. The vast and varied Vedic literature gives us an insight into the mind and mood of Bharat Varsha (India) of those days. The thoughts and insights gained by the gifted minds of the Vedic period became the foundation and stimulus of all later developments of the culture throughout and in India. They have bequeathed a Weltanschauung (Philosophy) a comprehensive view of human life and the universe. To understand Indian culture, we have to get an insight into this Weltanschauung. Every culture and civilization has behind it the inspiration of a philosophy. The understanding of that philosophy is a necessary for the comprehension of the mind and mood and process of its culture or civilization. Indian culture in its long career has experimented with life in its diverse aspects and levels. It has not neglected any of the values of life, but it has concentrated more on some than on others. Politics, economics, art, science, religion, and philosophy all these have been enriched by its contributions, but its greatest and most unique contribution is in the field of religion and philosophy. To treat Indian culture and outlook as otherworldly as some Western writers have done is thus not a true to fact. Other-worldliness, transcendentalism, is undoubtedly its characteristic feature; but at the base of this transcendentalism is a robust positivism with zest in life, and its expression in art, literature, music and dance. India has been known to other nations as a land of wealth and philosophic wisdom; both trade with India and communion with her mind and thought were much sought after. These thoughts go to show that the people of ancient India took keen interest in man as a member of society, man struggling to overcome external obstacles, man seeking delight in social
and personal existence. This is an aspect of culture which we find prominent in the India of Rg Veda, and which, though relegated to second place in later ages in the wake of new thought development, was never treated as a value of no consequence in any period of its long history. In the Upanisads we can study the graceful conflict of thought with thought, the emergence of more satisfactory thought and rejection of the less adequate ideas without a tear. Hypothesis are advanced and rejected on the touchstone of experience and not at the dictates of creed. Thus thought forges ahead to unravel the mystery of the world in which we live. Only a small minority of thinkers participated in this great adventure; they were gifted with a deep passion for truth and for the happiness and welfare of humanity. It is no wonder what they achieved in the speculative field can stand comparison with the advanced scientific cosmology of the modern age. But these Indian thinkers were not satisfied with their intellectual speculations. They discovered, as the modern scientists are discovering today, that in spite of such speculative knowledge, the universe remained a mystery, and that the mystery only deepened with the advance of such knowledge. One of the important components of that deepening mystery of the universe is the mystery of man himself. The Upanisads became aware of this truth; this is also the central truth emphasised in twentieth century and the contemporary physical science. To both, man is the greatest mysteryholding the key to all other mysteries. With the dawning of this awareness, philosophy took a new and revolutionary turn in ancient India; from being speculative, it became experiential. The external universe comes into the field of experience only in its observable aspects; this is only a fraction of the total reality; beyond it lies the infinite expanse of the unobservable. The modern physical science is concerned only with this observable aspect of the universe; but it has become aware that the data of this observable universe includes also the ever-present datum of the observer. Modern Science does try to peep into the unobservable on the basis of the observable. But all such attempts are speculative ventures which make the mystery more incomprehensible.
Gambhir Watts Chairman, Bharatiya Vidya Bhavan Australia
Contents
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78
The Concept of God in Advaita Vedanta ................ 54 The Spirit and Substance of Indian Philosophy ..... 58 The Black Income Culture ........................................ 64 Kulapatis Letter......................................................... 66 Kautilyas Arthashastra: Public Sector ................... 86 R.I.P. Mansur Ale Khan Pataudi ............................... 90 Some Fond Memories of K.M. Munshi..................... 92 Cricket Quirky Cricket............................................... 93
Quest for Truth ............................................................ 3 Childrens Day .............................................................. 8 Devotion: Common to all Faiths............................... 12 What is Vedic Tradition ............................................ 16 Festivals of the Month: India .................................... 22 Melbourne Cup Carnival 2011 .................................. 31 Guru Nanak Jayanti.................................................... 36 Indira Gandhi .............................................................. 44 Vedanta Goes to Greece............................................ 52
BoARd of diReCToRS of BhARATiyA VidyA BhAVAN AuSTRALiA

office Bearers: Chairman President Executive Secretary and Director General Gambhir Watts Surendralal Mehta Homi Navroji Dastur
Publisher & General editor: Gambhir Watts [email protected] editorial Committee: Shanker Dhar, Parveen Dahiya, Sridhar Kumar Kondepudi [email protected] design: The Aqua Agency - 02 9810 5831 www.aquaagency.com.au Advertising: [email protected] Bharatiya Vidya Bhavan Australia Suite 100 / 515 Kent Street, Sydney NSW 2000
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other directors: Abbas Raza Alvi, Shanker Dhar, Mathoor Krishnamurti, Rozene Kulkarni, Palladam Narayana Sathanagopal, Kalpana Shriram, Jagannathan Veeraraghavan, Moksha Watts, Sridhar Kumar Kondepudi (Director and Company Secretary) Patron: Her Excellency Mrs Sujatha Singh High Commissioner of India in Australia honorary Life Patron: His Excellency M Ganapathi,
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Rabindranath Tagores
Geetanjali
ocean of forms I dive down into the depth of the ocean of forms, hoping to gain the perfect pearl of the formless. No more sailing from harbor to harbor with this my weather-beaten boat. The days are long passed when my sport was to be tossed on waves. And now I am eager to die into the deathless. Into the audience hall by the fathomless abyss where swells up the music of toneless strings I shall take this harp of my life. I shall tune it to the notes of forever, and when it has sobbed out its last utterance, lay down my silent harp at the feet of the silent. Sit Smiling I boasted among men that I had known you. They see your pictures in all works of mine. They come and ask me, Who is he? I know not how to answer them. I say, Indeed, I cannot tell. They blame me and they go away in scorn. And you sit there smiling. I put my tales of you into lasting songs. The secret gushes out from my heart. They come and ask me, Tell me all your meanings. I know not how to answer them. I say, Ah, who knows what they mean! They smile and go away in utter scorn. And you sit there smiling. Salutation In one salutation to thee, my God, let all my senses spread out and touch this world at thy feet. Like a rain-cloud of July hung low with its burden of unshed showers let all my mind bend down at thy door in one salutation to thee. Let all my songs gather together their diverse strains into a single current and flow to a sea of silence in one salutation to thee. Like a flock of homesick cranes flying night and day back to their mountain nests let all my life take its voyage to its eternal home in one salutation to thee. Note: This is last instalment of Geetanjali.
Childrens Day
national childrens centre, Jawahar Bal Bhavan, is also named after Jawaharlal Nehru. Childrens Day is literally that. It is the day when children all over the country are pampered with goodies. Celebrations Childrens Day is celebrated all over India, especially at the school level. There are also community activities with stress on childrens involvement. Most schools have cultural programmes for the day, with the students managing it all. All over the country, various cultural, social, and even corporate, institutions conduct competitions for children. Childrens Day is a day for children to engage in fun and frolic. Schools celebrate this day by organising cultural programmes. Teachers of the school perform songs and dances for their students. Various competitions like quizzes, fancy dress competitions, and elocutions are organised on this day. universal Childrens day The Universal Childrens Day as observed on 20 November reminds the young people aged 10-19 about their rights and privileges in the country. For this purpose, the UN General Assembly on 14 December 1954 made a prominent recommendation to all governments to celebrate Childrens day as a day of brotherhood and understanding among the children. The Convention on the Rights of the Child on November 20, 1989 ratified countries to safeguard the interests of the children and the young people whose basic demands have been put at stake. Their basic right to education, heath, recreation and justice cannot be neglected rather it has to be effectively dealt with. Only once the voices of these young children will be heard can the developed and developing nations collectively move towards dealing with other social challenges like AIDS, feticide, smoking and drinking. The celebrations of Children Day are not only limited to developing countries. Developed countries like United States, Japan, New Zealand etc give high regard to this day. Australia celebrates this day with great pomp and show with Indian and the Non-Indian communities taking immense pride in observing the Universal Childrens Day on November 20. Also, every state and territory within Australia effectively extends support to the Government for the purpose of UNICEF. Annual cultural activities also take place at various locations to raise funds for the disadvantaged children all throughout Australia by means of selling Childrens Day cards. Source: www.festivalsofindia.in, http://festivals.iloveindia.com, www.sarugu.com
Nehru participating in Childrens day
Children of the country should be provided with proper foundation so that they can uplift the nation to greater heights and prosperity. However, failure to feed and educate the children buries all expectations of the nation. -Jawaharlal Nehru 14 November, a day which marks the birthday of Indias first iconic Prime Minister, Pandit Jawaharlal Nehru, whose unconditional love and affection for the children held no bounds. From educating them to lovingly fostering them, Nehruji did it all with utmost dedication and sincerity. It was his unabated fondness for the young children that universally symbolizes this day as Childrens Day. After his death in 1963, his birthday has been celebrated as childrens Day in India. Childrens Day is not just a day to let the future generation have its say. It is a day to remember a leader who, in his quiet but determined way, laid the foundation to convert a nascent nation into a world power. Childrens Day is to celebrate childhood. On Childrens Day tribute is paid to all children in the world. Children are loved by one and all. They win over our hearts with their angelic eyes and innocent smiles. It makes one realise that maybe thats the way God wanted us to be. Chacha Nehru Apart from being known for his skills as a statesman, Nehru was also immensely fond of children. The more popular and famous of Nehrus pictures show him with children. In all the photographs Nehrus joy at being with children is apparent. When he is not sharing pleasantries with them, the expression of intense concentration as he listens to them reveals his commitment and attitude to children. Children to Nehru were little adults in the making. Nehru, to children, is never the Indian political leader and Prime Minister, but always Chacha Nehru, Nehru Uncle. The story also goes that he started to wear a rose on his jacket after a child pinned one on it. The
Dr. Jayanarayan Jaiswal

Dr. Jayanarayan Jaiswal (1932-2011) was one of the pioneer Naturopaths of India from Maharashtra, Pune. His unspoken contributions were much valuable in promotion and propagation of Naturopathy and Yoga at the grass root level, especially in Maharashtra. Dr. Jaiswal was one among the three, NIN could honour during its Naturopathy History Congress in the year 2006. His contemporaries are Dr. M.M. Bhamgara and Dr. Sukhbir Singhji. Dr. Sukhbir Singhji is with us to guide us further, whereas Dr. M.M. Bhamgara and Dr. Jaiswaiji have departed us. Dr. Jainarayan Jaiswal was born on 10th February 1932 in a village Akolabaazar of Yavatmal district. He had his medical education from the B.J. Medical College and Ayurvedic Mahavidyalaya. He specially studied for 2 years to learn fundamentals of Naturopathy and gain experience. He was a regular faculty at NIN for the weekly lecture classes. Last month prior to his demise, he had delivered his last lecture on Role of Fasting & Diet in Stress Management in the Monthly workshop on Stress Management through Naturopathy and Yoga held at NIN. Dr. Jaiswal has his identity as a silent worker in promotion of Naturopathy and Yoga, who never sought any kind of publicity. He was simple, lived in a simple hut, wore simple khadi clothes and practiced simple diet. His lifestyle reflected what he preached and he died on the same bed/place where Poojya Tukaramji also had the last breath. He had asked his relatives not to take him to any hospital, not to give any drugs, when he sensed his last days. He started fasting and on the 5th day, breathed the last in peace. He was an experienced Naturopath and was associated with various organisations like Nisargopachar Ashram (Urulikanchan) for 10 years as the Chief Medical Officer; as a Naturopath he was also working with Hyderabad Nature Cure Hospital (2 years); Delhi Rajghat Nisargopachar Kendra (2 years as Chief Medical Officer); Nagpur Nisargopachar Kendra (3 years); Yavatmal Nisargopachar Kendra (5 years). He later opened his own Nisargopachar Kendra at Pune and had been looking after its activities for last 20 years. He also promoted and propagated Naturopathy in 1000 villages by conducting Naturopathy camps with his wife, Late Mrs. Mukta Jaiswal. He was Secretary, All India Nature Cure Federation, Delhi during Gandhi Centenary year. He was VicePresident of Maharashtra Nisargopachar Parishad for 5 years. He established Vinoba Bhave YogaNaturopathy Centre and looked after its activities as Director. He had opportunity to serve wellknown Social activists, Freedom Fighters, saints and other eminent persons like Late Shri Vinoba Bhave, Late Shri Balkoba Bhave, Late Shankarrao Deo, Late Acharya Bhagwat, Late Shri Tukdoji Maharaj, Late Shri G.D. Madgulkar, Late Shri Dada Dharmadhikari, Shri Mohan Dharia, etc. Many of his talks on Naturopathy and Health topics were broadcast from All India Radio Pune, Mumbai, Nagpur and Aurangabad stations. He was also interviewed on Mumbai and Nagpur Doordarshan Kendra. He is author of 35 books covering various aspects of Naturopathy & Health in Marathi. He was Editor of monthly magazines Swasthya Jeevan, Delhi and Jeevandrushti, Yavatmal. In 1997, he published First edition of 750 pages scripture on Naturopathy. He was specially felicitated as an honourable citizen of Pune by Pune Municipal Corporation. He had a good number of students and disciples who propagate and promote the science of Naturopathy throughout the villages in Maharashtra. They are proud of the right knowledge imparted to them and remember him with respect. He lived in his Nature Cure Ashram at Saswad, where few rooms are arranged for patients to get treated. This will continue under the supervision of his daughter, Dr. Jaya Jaiswal. On Behalf of NIN and the community of Naturopaths, I pay homage on his demise. Naturally Yours! dr. Babu Joseph, Chief editor, Nisargopachar Varta Source: Nisargopachar Varta, Vol. 3 issue 9 october 2011
You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.(Matthew 22.37-40 ESV)
Love. God. Your neighbor as yourself. -Jesus Christ
Question & Answer Q. 1 am 35 years old man. I had suffered from Chikungunia 5 years ago. After that, I have pain in all joints of the body. I cannot stay in one posture even for 1-2 minutes. After any physical activity like playing table tennis, I feel feverish and exhausted. I am also suffering from lower back pain for last 1-2 years after an incident of getting jerk by pulling a bucket of water. Now a days, I get sort of body aches. Kindly suggest the treatment options in Naturopathy. -Rahul Kumar Paliwal A. As per your present complaints, I suspect a condition called Reactive Arthritis, i.e. Postinfectious arthritis. Though the chikungunya infection was before 5 years, you havent got recovered completely. The low back pain could be because of a simple muscle spasm or resultant of a prolapsed Disc. Physical examination and necessary investigations are to be done to identify the cause and for the treatments thereof. However, Pain being the primary complaint, the following treatments would help you to relieve the symptom. fasting A complete cure is possible only after detoxifying the body from the accumulated toxins which has been due to the microbes and subsequently with the drugs. The type and duration of the fast shall be determined after examining the extent of severity of the condition by any Naturopath. However, as a basic step you may plan for a 3-days fasting on water and coconut water. hydrotherapy enema Incomplete bowel clearance or bloated abdomen can aggravate the low back pain and the joint complaints. Hence the bowel functions should be ever kept keen with the help of enemas as and
Naturopaths
Advice
(India)
when required, specially on fasting days and next one day. Naturopathic enema only should be taken, i.e., with maximum 10 ozs of ordinary water or lukewarm water. Bath Application of warmth to the aching joints soothes them by improving the circulation, it can be achieved by the baths either in the form of local or generalized applications. The local applications that can be employed are Hip bath, spinal bath, foot & arm bath. The general applications include immersion bath, steam bath, sauna bath etc. Care should be taken to maintain the temperature of water in all those baths not to exceed 43c. Packs Warm packs around the affected joints, worn for half-an-hour provides the same benefit similar to that of baths. Rest On days of acute pain in the lower back, a complete bed rest is advocated for a minimum of two days. Rest should be perceived as a therapy and not just abstinence from any work. Its a valuable time that one gives his body to recuperate itself. A complete bed rest will unladen the pressure on the low back due to weight of the body, thereby allowing the healing to take place. Physio and electro Therapy Soon after the rest one or other form of exercise should be started to regain the flexibility as inactivity aggravates the stiffness and affects the range of motion. Especially for low back pain, there are specific physiotherapy exercises like Hamstring stretch, pelvic tilt which should be done to improve the muscle tone. Similarly the practice of yogasanas like Sethubandhasana, Merudhandasana, Bhujangasana, Parvatasana, Tadasana will provide the same benefit as that of the exercise therapy. In general postures and practices which involve forward bending should be avoided. However, it is advised to begin the practice under direct guidance and observation of a yoga expert or Naturopathy doctor. Ultrasound and Short Wave Diathermy are the passive therapies which deliver heat deep into the muscles of the lower back, thereby relieving the pain and speed up the healing process. A transcutaneous electrical nerve stimulator (tens) is another modality for lower back pain. When applied the patient feels the sensation of the stimulator instead of his pain. It should be noted that the relief would be transient and the cause is not treated. Fomentation and poultice are the other measures which help in relieving the pain of the affected joint
Acupressure and Acupuncture They are the time tested practices especially in the management of pain. There are general pain relieving points on both the limbs and local points confined to every joint, which when stimulated either manually or electrically provides the relief. Massage Massage with aromatic oils like chamomile, geranium, lemon, marjoram act in multiple ways, viz., by numbing nerve endings, anti-inflammatory actions, producing heat and increasing circulation and through relaxation, to alleviate the pain in the joints. However service from only skilled professionals shall be had as wrong manipulations can aggravate the symptom. Basking in the sun after the massage will provide an extra benefit too. diet The role of Diet in the management of pain is indirect. The anti-oxidants and other natural chemicals like Resveratrol, Flavanoids, Essential fatty acids found in the vegetarian diet enhances ones health and the endurance. Research has proved that grape juice has the same action as that of the anti-inflammatory drugs and regular consumption of orange juice even prevents the inflammatory reactions. Thus fruits, vegetables (raw whichever is possible) and Sprouts should be an integral part of the diet. Among Spices, turmeric and ginger should be used regularly to counteract any inflammatory reactions. dr. d. Sathyanath, Nature Cure Physician, National institute of Naturopathy (NiN), dept. of Ayush, Ministry of health & f.W., Govt of india, based at Bapu Bhavan, Tadiwala Road, Pune, india. NiN provides multifaceted Services and Monthly Activities including, oPd Clinic, yoga Classes, Magazine, Weekly Lectures, Monthly Workshop, Naturopathy diet Centre, Courses and Acupressure Clinic etc. for more details visit: www.punenin.org, email: [email protected]. Source: Nisargopachar Varta, National institute of Naturopathy, india, Vol. 3, issue 1, January 2011
Devotion:
Common to all Faiths

All religious traditions have one purpose, to elevate man by freeing him from his cares and worries. A human being has worries that are not shared by other creatures. But it must be noted that all religious systems proclaim that man can not only free himself from his cares, if he makes an effort, but that he can also attain the enlightenment that is not within the reach of other creatures. They speak in one voice that he will be rid of his cares if he goes for refuge to the Great Power that rules all worldly activities. Devotion or bhakti is a feature common to all religious schoolsAdvaita (nondualism), Dvaita (dualism), Visistadvaita (qualified non-dualism), Saiva Siddhanta, Christianity, Islam and so on. The Buddha did not speak of devotion but it seems his followers cannot regard their master without bhakti. They have deified the Buddha and created images of him that are bigger than those sculpted for any deity. In very recent times a number of jnanins have laid stress on inquiry into the Self as the sole means of liberation. But they are themselves worshipped as God by their followers. Bhakti is an inborn characteristic of man; it is indeed an organic part of him. Devotion in the Advaita system implies adopting an attitude of non-difference between the worshipper and the worshipped; that is the devotee must look upon Isvara as not being different from himself. It might be asked: The devotee who worships the omnipotent and omniscient Lord has only very limited strength and knowledge. How can the two of them be the same? But the question also arises: Does God regard us as being different from himself? If there are objects, entities, different from God how did they originate? If they came into existence as entities separate from him how can he hold sway over them? If we think on these lines it will become clear that the one and only Paramatman exists in various forms: if the ocean stands for Isvara we have in contrast the pond, the well and the little quantity of water contained in a spoon and so on that stand for diverse living beings. The water in all is the same. There may be differences in the strengths of the various entities. But if you go to the base, the ground or root, you will discover that they are the same. If we go to the root we will become one with the root. This is liberation according to Advaita. Merely to talk about non-dualistic liberation is nothing more than an intellectual exercise and will serve no purpose. The truth of such liberation must become an inward reality. In other words the quest must culminate in actual experience and it can be had only with the grace of Isvara. Great sages proclaim that it is only with the blessings of that Power which keeps us in a constant whirl of action that the whirl itself will stop and that we will have the Advaitic urge to seek the ground. Isvaranugrahadeva purhsam Advaitavasana. Even in the initial stages when we feel that Isvara and his devotee are separate, we must try to cultivate the awareness, albeit to a small degree, that the Paramatman who appears as Isvara is the
The Paramatman has revealed himself in these forms to great men and they have had close contact, so to speak, with the deities so revealed.
Candrasekharendra Saraswati
same as the Paramatman that has become us. If such be our approach, our love for the Lord will become more intense. After all, is there anything or anyone we love more than ourselves? Isvara awards us the fruits of our actions. If we become more and more devoted to him, as recipients of his grace, we will get closer and closer to him. He will himself reveal to us who he is and what he is and there will be no need for us to inquire about him or into him. In response to our devotion he will deign to reveal his true nature to us. He declares so in the Gita: Bhaktya mam abhijanati yavan yascasmi.... (By devotion he comes to know who in truth I am...)1 Countless are the attributes of Isvara that bespeak his surpassing beauty and auspicious qualities. Devotees find constant delight in contemplating them. But for the jnanin, the enlightened one, the ideal is the Godhead that has no attributes and it is in this Godhead that he is finally absorbed. Sagunopasana (worship of Isvara with attributes) is the first step towards this end. For it our religion has evolved the concept of istadevata (the deity of ones choice, the deity one likes). What is special about sanatana dharma or Hinduism as it has come to be called? Alone among all religions it reveals the one and only Godhead in many different divine forms, with manifold aspects. The devotee worships the Lord in a form suited to his mental make-up and is thus helped to come closer to the Lord with his love and devotion. These different forms are not the creation of anyones imagination. The Paramatman has revealed himself in these forms to great men and they have had close contact, so to speak, with the deities so revealed. They have also shown us how we too may come face to face with these divinities, given us the mantras to accomplish this and also
prescribed the manner in which the divine forms, whose vision they have had, are to be adored. Bhakti or devotion is common to all religions whatever the manner of worship they teach. It is not exclusive to our faith in which different deities are reverenced. Pujyasri Candrasekharendra Saraswati, 68th Sankaracharya of Kanci Kamakoti Pitha, was installed as Sankaracharya in 1907 when he was hardly 13 years old. His life spanned the greater part of the century and during this period of social and political ferment he was one of the guiding lights. He was a divine incarnation, the greatest spiritual luminary of our time with a mission of restoring the Vedic religion to its old glory. He was like a lambent light who rekindled the spirit of the nation and brought about a renaissance in many spheres like religion and culture. He was the voice of eternal India and he taught mankind, groping in the dark despite all the strides taken in science and technology, how to journey towards a higher destiny, how to win the highest of freedoms, the freedom of Atma-svarajya. His compassion was as boundless as his jnana. Source: hindu dharma The universal Way of Life, Bhavans Book university, Mumbai, india.
Reference 1 Bhaktya mam abhijanati yavan yascasmi tattvatah Tato mam tattvato jnatva visate tadanantaram. Bhagavadgita, 18.55
ivekananda Swami V
s and Answers Question
discussion1 (At the Brooklyn Ethical Society, Brooklyn, U.S.A.) Q.Does the Kundalini really exist in the physical body? A.Sri Ramakrishna used to say that the so-called lotuses of the Yogi do not really exist in the human body, but that they are created within oneself by Yoga powers. Q.Can a man attain Mukti by Image-worship? A.Image-worship cannot directly give Mukti; it may be an indirect cause, a help on the way. Imageworship should not be condemned, for, with many, it prepares the mind for the realisation of the Advaita which alone makes man perfect. Q.What should be our highest ideal of character? A.Renunciation. Q.Is Maya, without beginning and end? A.Maya is eternal both ways, taken universally, as genus; but it is non-eternal individually. Q.Brahman and Maya cannot be cognised simultaneously. How could the absolute reality of either be proved as arising out of the one or the other? A.It could be proved only by realisation. When one realises Brahman, for him Maya exists no longer, just as once the identity of the rope is found out, the illusion of the serpent comes no more.
Q.What is Maya? A.There is only one thing, call, it by any name matter, or spirit. It is difficult or rather impossible to think the one independent of the other. This is Maya, or ignorance. Q.What is Mukti (liberation)? A.Mukti means entire freedomfreedom from the bondages of good and evil. A golden chain is as much a chain as an iron one. Sri Ramakrishna used to say that, to pick out one thorn which has stuck into the foot, another thorn is requisitioned, and when the thorn is taken out, both are thrown away. So the bad tendencies are to be counteracted by the good ones, but after that, the good tendencies have also to be conquered. Q.Can salvation (Mukti) be obtained without the grace of God? A.Salvation has nothing to do with God. Freedom already is. Q.What is the proof of the self in us not being, the product of the body, etc.? A.The ego like its correlative, non-ego, is the product of the body, mind, etc. The only proof of the existence of the real Self is realisation. Q.Who is a true Jnani, and who is a true Bhakta? A.The true Jnani is he who has the deepest love within his heart and at the same time is a practical seer of Advaita in his outward relations. And the true Bhakta (Lover) is he who, realising iris own soul as identified with the universal Soul, and thus possessed of the true Jnana within, feels for and loves everyone. Of Jnana and Bhakti he who advocates one and denounces the other cannot be either a Jnani or a Bhakta, but he is a thief and a cheat. Q.Why should a man serve Ishvara? A.If you once admit that there is such a thing as Ishvara (God), you have numberless occasions to serve Him. Service of the Lord means, according to all the scriptural authorities, remembrance (Smarana). If you believe in the existence of God, you will be reminded of Him at every step of your life.
Q.Is Mayavada different from Advaitavada? A.No. They are identical. There is absolutely no other explanation of Advaitavada except Mayavada. Q.How is it possible for God who is infinite to be limited in the form of a man (as an Avatara)? A.It is true that God is infinite, but not in the sense in which you comprehend it. You have confounded your idea of infinity with the materialistic idea of vastness. When you say that God cannot take the form of a man, you understand that a very, very large substance or form (as if material in nature), cannot be compressed into a very, very small compass. Gods infinitude refers to the un-limitedness of a purely spiritual entity, and as such, does not suffer in the least by expressing itself in a human form. Q.Some say, First of all become a Siddha (one who has realised the Truth), and then you have the right to Karma, or work for others, while others say that one should work for others even from the beginning. How can both these views be reconciled? A.You are confusing one thing with the other. Karma means either service to humanity or preaching. To real preaching, no doubt, none has the right except the Siddha Purusha, i.e., one who has realised the Truth. But to service every one has the right, and not only so, but every one is under obligation to serve others, so long as he is accepting service from others. Swami Vivekananda Source: Swami Vivekanandas Works
1 This discussion followed the lecture on the Vedanta Philosophy delivered by the Swami at the Graduate Philosophical Society oxford university, u.S.A., March 25, 1896, Vol. i. Note: This concludes the Swami Vivekananda Questions and Answers.
Vedic Tradition
What is Vedic Tradition Four millennia before Christ there existed only one Civilization with the Vedic Cultural Tradition. This extended Worldwide from the Americas to Australia, China, Africa, Europe and the Far East. It has well been established that the Persians, Greek, Ancient European and the Far Eastern Tradition all owed their origins to the Vedic Tradition. The Rig Veda is accepted as the oldest extant work in the world dating back to 5000 BC or even earlier. Now what is this Tradition? Manu is considered to have started the civilization as we know it today around 15000 years ago when the Glacial Age ended with the Flood. There have been generations of Manu kings and the now extinct Manavadharma Sutra was the basis of the Manusmriti, which draws heavily from the Vedas. The Vedic Texts included the four Vedas with their Samhitas, the Upanishads of which 18 are well known, the Brahma Sutra, Sulba Sutra and many other treatises which covered every aspect of knowledge including the esoteric. Science and Technology, Mathematics and Philosophy, Laws and the Social Sciences all found their places in one or the other of these texts. The Vedas precede the Brahmanas (please refer to note on Vedas). So far we have described the Vedic Texts and their contents in brief. Let us now look into the two aspects of these texts. These are divided into the ritualistic and spiritualistic, while the former is found in the Vedas and the Manusmriti, the latter are detailed in the Upanishads. Though the Upanishads draw from the Vedas their approach is essentially spiritualist or philosophic. As Victor Cousin the philosopher said, The history of Indian Philosophy is the abridged history of the philosophy of the world. Prof. Huxley has acknowledged that evolution was a familiar notion known to India ages before Paul of Tarsus was born. Sir Monier William declares .....the Hindus were Spinozoites more than two thousand years before the existence of Spinoza, Darwinists many centuries before Darwin, and evolutionists many centuries before the doctrine of evolution had been accepted by the scientists in general of our time and before any word like evolution existed in any language of the world. While rituals were considered necessary in the process of evolution of man, at a certain stage of this evolution the need for such rituals disappear and inquiry into the true nature of man, Soul, God, enlightenment etc. becomes necessary. It is also clear that ritualism has been relegated to a secondary position in the Vedic texts and even the Manusmriti expresses a general disfavour for them while expressing the need for man to realize his Self. In this background we see that the Vedic Period expounded six principal systems of philosophy each with branches of its own. These are Vaiseshika, Nyaya, Sankhya, Yoga, Purvamimansa and Uttara-mimansa. Let us now briefly explain the highlights of these systems. Vaiseshika This philosophy of Kanada traces the origin of the universe to the union of atoms and molecules. These were considered as co-eternal with God and not created by Him. The power to combine these atoms comes from God, Who possesses knowledge, desire and will, Who also controls all phenomenon. According to Kanada, ether, time, space, Atman or Self and mind are eternal substances of Nature. Mind is considered very small like an atom but Atman is considered vast. Nyaya Gautama expanded this philosophy as per which its object is the same as other Vedic systems viz: True knowledge of Nature, Soul and God, and the attainment of Ultimate Freedom (or Moksha). Gautama is considered as the Aristotle of India. Sankhya This system of Kapila came about around 700 BC. He is the father of Evolution theory in India. He traced the origin of atoms to one eternal Cosmic Energy, Prakriti (The creative Energy Procreatrix in Latin) and defined them as force centres, corresponding protons & electrons of modern science. He explained creation as the result of attraction and repulsion. This Sankhya philosophy has been the basis of Advaita as well as Buddhism. Plato has taken the entire Sankhya System for his philosophy taken from Pythagorus who in turn had taken it from India whose trade with Persia & Greece was quite prevalent. The Pythagorus theories were all prevalent in India before the 6th century BC. John Davies writes that Kapilas system was the first recorded system of philosophy in the world and the earliest attempts to give an answer, from reason alone, to the mysterious questions which arise in every thoughtful mind, about the origin of the world, the nature and relation of man and his future destiny. The philosophy of Schopenhauer and Hartmann is a reproduction of the philosophic system of Kapila, in the materialistic part, presented in the more elaborate form. Kapila recognised the existence of soul in man forming his proper nature, distinct from matter and mind but the present philosophy in the West sees only a highly developed organisation in
man. Kapila denied the existence of a Creator but admitted the existence of Soul in man as an eternal, infinite & immortal entity. He teaches the plurality of Purusha soul. Buddhist & Jain philosophies are fully based upon this Sankhya system of Kapila. yoga Patanjalis yoga Sutras form a philosophy in which the Kapilas theory of evolution is accepted but differs in respect of Prakriti, the Cosmic Energy. Patanjali describes a cosmic Purusha (personal God) who is formless, infinite and omniscient, untouched by Karma. This Purusha is not the creator of the Universe. Patanjali elaborates the powers of the mind (chitta) and along with Kapila maintains that the mind substance is material and a product of the insentient Prakriti. This anticipated the materialist philosophers of the West but they differentiated between the mind substance and purusha or true Self, which is the source of consciousness and intellect. The Yoga philosophy documents in detail, meditation practices, breath control, telepathy and other psychic powers and the way to attain enlightenment in life. Patanjalis psychological system is a complete one and no other system available today is so complete since the psyche or soul is not admitted by the Western psychologists. Purva-mimamsa This is the orthodox philosophy of Jaimini, examining the rituals of the Vedas in the Karmakanda. Jaimini considers these as direct Revelations and enjoins upon man to practice them as strictly as possible. This describes the true nature of duty, sacrificial, ritualistic, ceremonial and devotional. It describes the relation between word and thought and that the world is a manifestation of the word. The gospel of John says In the beginning was the word, the word was with God and the word was God.
The Rig Veda is accepted as the oldest extant work in the world dating back to 5000 BC or even earlier. Now what is this Tradition?
uttara Mimamsa This is the Vedanta derived from the Upanishads exemplified by Sankaras Advaita. This is considered the highest form of philosophic thought that the human mind can possibly attain. They contain the higher truths, which were borrowed by the Pythagorus & Eclectic Schools. Uttara Mimamsa describes the divine origin of man continually struggling to unite with divinity, as Divinity is the one primary object of every action and reaction. Vedanta has overtaken Buddhist thought in India and is considered the ultimate in human knowledge. The term Veda is derived from vid, to know. Anta is end in English and Vedanta literally means the end of knowledge. It is not restricted to the Vedic texts or Upanishads from which it has drawn but the philosophy is much more than that. The one absolute truth is Brahman. Satyam jnanam anantam Brahman. That Brahman is the one ultimate Reality of the universe. It is beyond the pairs of opposites, like subject & object, and is Pure Consciousness, the one without a second. Vedanta is more sublime than the philosophies of Kant, Spinoza and others, since it recognizes & proves the identity of the objective reality of the Universe
with the subjective reality of the ego. Vedanta is one complete philosophy that establishes the union of Atman (self) with the essence of Divinity (Brahman). Atman is the true nature of the ego or Jivatman. The finality of Vedanta is the assertion that in the beginning there can have been but one, and there will be but one in the end, call it what we may Atman, Brahman, soul etc. Vedanta also establishes the fact that the truth is one but the views and ways can be many. The objective of this philosophy is to lead man from the realm of knowledge that is knowable to that which is beyond it. To this extent Vedanta can be considered to lay the foundations of a universal religion based on monistic or non-dualistic principles (Advaita). The two aspects of Brahman in Vedanta are nirguna Brahman (indeterminate) and Saguna (determinate). The determinate is Ishwara or personal God, the first born Lord of the universe who starts the evolution of Prakriti, that forms his body. The Prakriti of Sankhya is Maya in Vedanta, but Maya is not illusion. Maya creates the phenomenal appearances that exist on the relative plane. Indian philosophers who have lived a monastic life trying to achieve God-Consciousness have exemplified religion as the practical side of philosophy. In the West this is not so. This is the basic reason for conflict in the West due to religion. There they consider the two to be separate and hence dogma has overtaken reason to create divisive forces in the form of fundamentalism. While Vedanta is essentially non dualist in nature it has led to the development of dualist and other related philosophies like Visishtavaita. But the essential oneness of all material manifestation is emphasized by Advaita Vedanta and is easily the highest form of philosophy in this world. A typical example has been given by Sri Ramakrishna of the salt doll entering the ocean to measure its depth, dissolving itself in the process. The salt doll is nescience or maya and the ocean is the Brahman. When one stops identifying himself with his body his delusion (maya) leaves him and he merges with the Brahman. Maya, the power of Brahman causes the earthly manifestations of names and form, and they are inseparable from Brahman just as the power of burning and fire are inseparable. This is the essence of Jnana yoga. Karma yoga is the path of work to attain Salvation while Bhakti yoga is the path of love and devotion to God to attain Salvation. Raja yoga includes meditation, physical control of the body and raising the kundalini and other Tantric techniques, which eventually leads to self-realization. Each one of these four Yogas are addressed to specific groups of people in different levels of evolution. Let us now see what is knowledge according to the Vedic Tradition. There are two types of knowledge: para and apara (Superior and inferior).
The Vedas, and the Sastras are apara vidya. The Upanishads teach us Brahma Vidya and hence can be considered as para Vidya. That knowledge which leads us to a realization of the true self as the Brahman, is indeed true knowledge. The Rishi Angiras gives a beautiful description of how the manifest creation has emerged from the unmanifest source. The three examples given by him are: 1. Just like the spider ejects forth and also withdraws the thread from out of its body. 2. Just as from the earth, which remains still the so many different kinds of herbs and plant come into being. 3. Just as from the body of a living person hairs grow in different parts. In the same manner from the Akshara, (the Word) the imperishable, this universe has sprung up. The above similes suggest that though the creator might appear to have exerted, there is no such exertion at all. Like the earth, Brahman the ultimate Reality just remains in its own state and the manifest Universe with its visible creations has emerged from it by itself. It further states that the status of the Created things in the universe is no more than that of the inert hair on our body. This means that the universe when evolved, or when it exists or when it gets dissolved, its Source or Substratum viz, the Brahman Is not affected at all. (Swami Bhoomananda, Mundaka Upanishad). Thus we see that the Vedic Tradition contained within it different systems of philosophy, procedure for rituals, laws of Society, and all branches of knowledge as we know today. It contains different paths for attaining salvation to be chosen based on individual states of evolution. It contains the basis for a Universal Religion for the modern world, which can cement the conflictridden states of the Globe into a peaceful and cohesive co-existence. The knowledge contained in the Vedic Tradition is as large as the Universe, i.e. fathomless, endless but bound and we have only touched upon some of the important aspects of this knowledge for the benefit of the reader. Suffice it here to say that para vidya is a stepping stone to apara vidya that eventually leads to liberation. S. Ramakrishnan, a chemical and environmental engineer, has been a student of Vedanta for more than four decades. A voracious reader since childhood, he has attended many lectures of Swami Ranganathananda, Swami Chinmayananda and other godmen of the Bhagvad Gita, Ramayana, Bhagavata and the upanishads. he has travelled extensively in europe, the Americas and the far east. Source: Vedic Tradition in the New Millenium, Bhavans Book university
Place of Sanskrit in Indian Psyche

India is a vast country inhabited by a huge population marked by a diversity of castes and creeds as well as local differences in the matter of food, dress, speech, behaviour etc. These differences did breed fissiparous tendencies among the people. Moreover, there was no single political authority for the entire country for quite some time which could keep these tendencies under check. In the past few centuries India did not have a single sovereign government whose writ could run throughout the country, probably till the British established their sovereignty about 250 years back. In spite of these apparent diversities, the disruptive forces were kept under check by the unity of a distinctive culture with its overtones of spiritual outlook. The principal components of the unifying culture were the teachings of the Vedas, the Upanishads, the Puranas, and giant epics like the Ramayana and the Mahabharata which were woven into the texture of the peoples lives. All this vast and varied Vedic literature with its unifying influence on great masses of people living in far flung areas with a variety of local customs, traditions and habits lies imbedded in Sanskrit as its repository. It is Sanskrit which provided a common medium of expression for all this literature and thus enabled people living as far apart as the Punjab and South India to maintain contact with one another. For more than 3,000 years, Sanskrit has been the principal vehicle of the thoughts, aspirations and beliefs of the people in India and has been the basis of their unity in the religious, moral and cultural spheres. For many centuries in the past, Sanskrit enjoyed the status of what might be called a national language a language which bound its countrymen together irrespective of their geographical locations and the regional languages. Apart from the Vedas, the Upanishads and the giant epics, there are innumerable literary works in Sanskrit from the pens of great authors like
Kalidasa, Valmiki and Bhavabhuthi which have projected a clear vision of a nationally integrated Bharatavarsha. The description of the flora and fauna of the country together with the glimpses of several aspects of our glorious heritage and ancient culture have enabled the readers to get attached to the country as a whole and feel proud of the land of their birth. Acharya Shankara, the greatest Vedantin in the last 2,000 years, born at Kalady in Kerala in faroff South, traversed on foot and covered the entire length and breadth of the country and propagated our Sanathana Dharma using Sanskrit as the medium of expression. For this purpose, he established several Shankara Maths in different corners of the countryJoshi Math near Badrinath in the North, Dwaraka in the West, Puri in the East and two Maths in the South namely the Sringeri Sharada Peetham in Sringeri and the Kanchi Kamakoti Peetham at Kanchi, thus visualising India as a single integrated cultural unit. Training in citizenship is the foundation of democracy. The primary requisite of such citizenship in any democracy is a living consciousness of the fundamental unity of the country. In ancient times, the forefathers of our culture composed verses in Sanskrit presenting the conception of the motherland as the supreme object of national worship. The beauty of these shlokas is such that they have contemporary relevance even now and they are being repeated even today as part ofthe morning prayer all over the country under the name Pratah Smaranam. These prayers have such a beneficial effect on society that they educate the mass media in patriotism, besides making them feel as an integral part of the whole country. One of these prayers runs like this: Gauge cha Yamune chaiva Godavari Saraswathi Narmade Sindhu Kaveri Jalesmin Sannidhim Kuru This prayer enables the worshipper to call before his minds eye the visible image of India as the land of seven sacred rivers namely Ganga, Yamuna, Godavari, Saraswathi, Narmada, Sindhu and Kaveri which flow in streams of plenty as makers of Indias material prosperity.
This is a common prayer that is uttered both by north Indians as well as by south Indians. In the south this prayer is generally recited in the morning while taking bath in the river water of that particular region, remembering with gratitude the great part played by all the seven major rivers of the country in enriching the material prosperity of the country by the copious supply of water. Another prayer runs like this: Ayodhya Mathura Maya Kashi Kanchi Avantika Puri Dwaravati Chaiva Saptaite Moksha dayikah This national prayer envisages the motherland as the land of the seven sacred cities: Ayodhya, Mathura, Maya, Kashi, Kanchi, Avanti and Dwaravati. There is a particular significance attached to each of these seven places. Not only are these cities well-known for their spiritual and religious influence, but their location and positioning brings before the worshippers minds eye the visible image of India as one integral entity. Yet another morning prayer runs like this: Mahendro Malayah Sahyah Shuktiman Riksha Parvatah Vindhyascha Pariyatrascha Sapteithe Kulaparvatah This presents India as a land of seven mountainsystemsforming the very ribs and backbone of the Motherland. These mountain systems are Mahendra, Malaya, Sahya, Shuktiman, Riksha, Vindhya and Pariyatra. The citizens of India
should keep this conception of the unity of India as an integral whole as presented in our ancient sacred texts. In fact, these verses were part of our daily worship and rituals, the ethics of which was pervasive in their daily worship. Today there is the great danger of pseudoreligious and linguistic splits subduing the spirit of nationalism and militancy against the cultivation of an all-India outlook. In these circumstances, the recitation of all these shlokas finds greater relevance today. A sense of belonging to the whole nation and not to a particular region will be felt more and more when the regional language spoken by the people of the region brings to its memory its closeness to Sanskrit. Sanskrit has provided a rich source of vocabulary for the various regional languages, thus acting as a cementing bond between them. Most of the north Indian languages, particularly Hindi, which is now the national language, have largely drawn and continue to draw on Sanskrit for their development. Even the South Indian languages like Kannada, Telugu and Malayalam have their contact with Sanskrit in the religious and cultural fields. It is on account of the richness of its vocabulary, versatility and flexibility, and adaptability of Sanskrit that even the Constitution of India in its Directive for the development of Hindi language provides that its vocabulary should be enriched by drawing primarily on Sanskrit and secondarily on other languages. It is a recognised fact that Sanskrit has played a decisive role as a unifying factor for the past several centuries in bringing the lives of its citizens together amidst diversities of local customs, habits, language, speech etc. However, it is unfortunate that this major factor has been ignored in recent years, particularly after India attained Independence in 1947. After the end of the colonial era and the wake of independence, the question of a National Language for the country was bogged down in the political process and the claim of Sanskrit was not examined objectively on the grounds of merit.
While this matter was being discussed in the Constituent Assembly in 1948, an eminent educationist of the country, Dr. C.R. Reddy, appealed to the nation to adapt Sanskrit as the national language. He argued that Sanskrit could be an effective instrument to foster the spirit of national unity and an excellent medium of instruction. He cited the case of Israel, which revived and adapted the ancient Hebrew language as its national language and that it is a gross misnomer to call Sanskrit a dead language. Even the highly articulate Muslim member of the Constituent Assembly, Prof. Naziruddin Ahmed, told the Assembly that Sanskrit was the grandest and the greatest language and that it should be accepted as a national language in preference to Hindi which gave undue advantage to Hindispeaking areas. In fact, he told the Constituent Assembly If the non-Hindi people have to learn a language, they would rather learn Sanskrit than a language which is infinitely below Sanskrit in status, quality and rank. It is unfortunate that all this sound, sane and sagacious suggestion fell on deaf ears. The Constituent Assembly was carried away by political expediency and compromise formula combined with vote bank politics when it decided and adapted Hindi as the national language. By adapting Sanskrit as the national language, India could have revived its ancient glories and given her message to the Westthe message of the Vedas and the Upanishads. Unfortunately Sanskrit has not received the attention due to it. Disregard for Sanskrit is at the back of the present crisis of character, erosion of values and a general national degeneration. If we want a renaissance of values and a revival of culture in our land, we should return to Sanskrit. However, there is no need for despair. The recent World Book Fair in Sanskrit held in Bangalore in Jan. 2011 gives a bright ray of hope for the revival of Sanskrit. Source: Bhavans Journal June 30, 2011
Festivals of the Month:
India
Lord Shiva
Chhath Puja Chhath or Dala Chhath is a Hindu festival, unique to Bihar and Nepal. This festival is also celebrated in the northeast region of India, Madhya Pradesh, Uttar Pradesh, and some parts of Chhattisgarh. Chhath is a festival dedicated to the Sun God, considered to be a means to thank the sun for bestowing the bounties of life in earth and fulfilling particular wishes. Worship of the sun has been practiced in different parts of India, and the world from time immemorial. Worship of sun has been described in the Rig Veda, the oldest Hindu scriptures, and hymns praying to the sun in the Vedas are found. It is celebrated twice a year: once in the summers (May-July), called the Chaiti Chhath, and once in the winters (September-November) around a week after Deepawali, called the Kartik Chhath. Chhath puja is the festival of truth, non-violence, forgiveness and compassion. Chhath Puja 2011 falls on 1 November.
Sun God Chhath puja, the festival of Bihar is not about celebrations but a ritual carried down since time immemorial. Although Chhath Puja is unique to Bihar it is also observed in some parts of West Bengal, Orissa, Assam, Mauritius, mainly among the Bhojpuri and Maithili speaking people. Chhath is also important for Nepalese worshippers of the Sun God as well as in eastern Uttar Pradesh. Chhath puja is a festival of reverence to the solar deity, the only festival in the world where devotees offer salutations to the setting sun. Unlike Holi or Diwali, Chhath puja is a festival of prayer and appeasement observed with sombreness. Chhath puja is held in high esteem and regard. Bihar Chhath is mainly a festival of Bihar. Wherever people from Bihar have migrated, they have taken with them the tradition of Chhath. This is a ritual bathing festival that follows a period of abstinence
Karna It is also believed that Chhath was started by Karna, the son of Surya, who ruled over the Anga Desh (present day Bhagalpur district of Bihar) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War. Chhath Puja Celebrations On the eve of Chhath, houses are scrupulously cleaned and so are the surroundings. One the first day of the festival, the worshipper cooks a traditional vegetarian meal and offers it to the Sun God. This day is called Naha-Kha (literally, Bathe and eat!). The worshipper allows herself/himself only one meal on this day from the preparation. On the second day, a special ritual, called Kharna, is performed in the evening after Sun down. On this day also, the worshipper eats his/her only meal from the offerings (Prashad) made to the Sun God in this ritual. The prasad offerings include sweets and fruit offered in small bamboo winnows. The food is strictly vegetarian and it is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food. Friends and family are invited to the household on this day to share the prashad of the ritual. From this day onwards, for the next 36 hours, the worshipper goes on a fast without water. The evening of the next day, the entire household accompanies the worshipper to a ritual bathing and worship of the Sun God, usually on the bank of a river or a common large water body. The occasion is almost a carnival. Besides the main worshipper, there are friends and family, and numerous participants and onlookers, all willing to help and receive the blessings of the worshipper. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, are sung on this occasion. The same bathing ritual is repeated on the following day at the crack of dawn. This is when the worshipper breaks his/her fast and finishes the ritual. Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots. The devotees offer their prayers to the setting sun and then the rising sun in celebrating its glory as the cycle of birth starts with death. It is seen as the most glorious form of Sun worship. The folk songs sung on the eve of Chhath mirror the culture, social structure, mythology and history of Bihar and Uttar Pradesh. The three main linguistic regions of Bihar: the Maithili, the Magadhi, and the Bhojpuri, and all the various dialects associated with these, have different folk songs; but all dedicated to Chhath, they have an underlying unity. The minor nuances of the
Chhath Puja
and ritual segregation of the worshipper from the main household for four days. During this period, the worshipper observes ritual purity, and sleeps on the floor on a single blanket. The main worshippers, called Parvaitin (from Sanskrit parv, meaning occasion or festival), are usually women. However, a large number of men also are the main worshippers. The parvaitin pray for the well-being of their family, for prosperity and offspring. They usually can perform Chhath only if it is passed on to them from their older generation. However, once they decide to do it, it becomes their duty to perform it every year, the festival being skipped only if there happens to be a death in the family that year. Mythology It is believed that ritual of Chhath puja may even predate the ancient Vedas, as the Rigveda contains hymns worshiping the Sun god and describes similar rituals. Its yogic/scientific history dates back to the Vedic times. The Rishis of yore used this method to remain without any external intake of food as they were able to obtain energy directly from the suns rays. This was done through the Chhath method. The rituals also find reference in the Sanskrit epic poem Mahabharata in which Draupadi is depicted as observing similar rites. In the poem, Draupadi and the Pandavas, rulers of Hastinapur (modern Delhi), performed the Chhath ritual on advice of noble sage Dhaumya. Through her worship of the Sun God, Draupadi was not only able to solve her immediate problems, but also helped the Pandavas later regain their lost kingdom.
Tulsi Vivah
harm him. However on the request of the other gods, Lord Vishnu took the form of Jalandhar and stayed with the unsuspecting Tulsi. When the truth emerged after Jalandhars death, Vrinda cursed Vishnu and turned him to stone (Shaligram) and collapsed. From her body emerged the Tulsi plant. That is why Vishnu pooja is considered incomplete without Tulsi leaves. Tulsi vivah is celebrated on the next day of Kartiki Akadashi. On this day Tulsi is married to Shaligram. Legends Quite a few myths and legends found in the Puranas or ancient scriptures point to the origin of importance of Tulsi in religious rituals. Although Tulsi is regarded as feminine, in no folklore is she described as the consort the Lord. Yet a garland solely made of tulsi leaves is the first offering to the Lord as part of the daily ritual. The plant is accorded the sixth place among the eight objects of worship in the ritual of the consecration of the Kalasha, the container of holy water. According to one legend, Tulsi was the incarnation of a princess who fell in love with Lord Krishna, and so had a curse laid on her by his consort Radha. Tulsi is also mentioned in the stories of Meera and of Radha immortalised in Jayadevs Gita Govinda. The story of Lord Krishna has it that when Krishna was weighed in gold, not even all the ornaments of Satyabhama could outweigh him. But a single tulsi leaf placed by Rukmani on the pan tilted the scale. Rituals On this day Tulsi is coloured and decorated as a bride. Sugarcane and branches of tamarind and amla trees are planted along with the Tulsi plant. Only vegetarian food is cooked on this day. At midday, a full meal consisting of rice, moongachi gathi, puri, sweet potato kheer, red pumpkin vegetable cooked with pieces of sugarcane, amla and tamarind is offered to Tulsi Vrindavan. Tulsi vivah ceremony takes place in the late evening. Various poha dishes are offered to Lord Vishnu. Then prasad is distributed among family members and friends. The Puja Tulsi pot/Vrinda Devi is coloured and decorated as a bride. Four pieces of sugarcane are tied around the Tulsi pot with moli and bright coloured odni is draped on the Tulsi plant. At midday, a full meal consisting of rice, puri, sweet potato kheer, red pumpkin vegetable cooked with pieces of sugarcane, amla and tamarind is offered to Tulsi Vrindavan. The Vivah Tulsi Vivah ceremony takes place in the late evening. The Pundit and housewives performs the
Chhath rituals, such as in the Kharna ritual, vary from region to region, and also across families, but still there is a fundamental similarity. Bihar has a number of Sun temples, flanked by a surajkund or sacred pool of the Sun, forming a popular venue for the celebration of this festival. Tulsi Vivah The Tulsi plant is held sacred by the Hindus as it is regarded as an incarnation of Mahalaxmi who was born as Vrinda. The very name Tulsi, that which cannot be compared, the incomparable one, has spiritually uplifting qualities. Tulsi has been found to possess extraordinary powers of healing. The festival of Tulsi Vivah is celebrated in each and every household of Goa. The one special feature of the festival is that of preparing various delicious sweet dishes at home. The women folk engage themselves in preparations well in advance. A typical Goan ojhe (load of sweets) is sent to the daughter from her parental home along with jodi (cotton threads used to light lamp while performing aarti). Tulsi Vivah 2011 falls on 7 November. Tulsi Tulsi is known to be an incarnation of Mahalaxmi who was born as Vrinda. Tulsi was married to demon king Jalandhar. But she prayed to Lord Vishnu that her demon husband would be protected, with the result that no god was able to
ceremony. Tulsi Devi takes the sacred phera with Saaligram. The Punditji brings the Saaligraam with him. In a basketsaree, blouse, mehendi, kaajal, sindoor, bangles, etc. i.e. suhaag related things are kept. This suhaag pilari is offered to Tulsi Devi and later given to a Brahmini. Various poha dishes are offered to Shri Vishnu. Then Prasad is distributed among family members and friends. Celebrations Celebrations on the day of Tulsi Vivah include: Women folk engage themselves in various preparations, including preparation of wide variety of dishes well in advance. A typical Goan ojhe (load of sweets) is sent to the daughter from her parental home along with jodi (cotton threads used to light lamp while performing aarti) As it is Tulsis Vivah, Tulsi Vrindavan is decorated like a bride on this day. Sugarcane and branches of tamarind and amla trees are planted along with the Tulsi plant The food preparation includes only vegetarian food. At midday, a full meal consisting of rice, moongachi gathi, puri, sweet potato kheer, red pumpkin vegetable cooked with pieces of sugarcane, amla and tamarind is offered to Tulsi Vrindavan It is during dusk or evening that the actual ritual of Tulsi Vivah is performed. Different Poha dishes are offered to Lord Vishnu. The Prasad after the Vivah puja is distributed among all friends and relatives. Vaikunth Chaturdashi Vaikunta Chaturdashi is an auspicious event celebrated on the 14th day of the Hindu month of Kartik (October-November). This day is dedicated to Lord Vishnu, who showed his utter devotion towards Lord Shiva. Vaikunta Chaturdashi 2011 falls on 9 November. Vishnu Worships Shankar One day God Vishnu left his abode Vaikunth. He was riding his garud (eagle) towards Kashi (Benares), where at that time God Shankar (Shiva) was residing. He had decided to worship Shankar with great devotion. For this purpose He picked up one thousand lotuses (kamal), which He knew was a flower very dear to Shankar, one flower for everyone of Shankars thousand names. Vishnu went to get the flowers at Manas Sarovar, a lake in the Himalayas. Flying fast He reached Kashi before dark. The dome of Vishvanaths temple was shining with the golden rays of the setting sun. That was Shankars temple. After taking bath in the river Manikarnika, Vishnu once more counted the one thousand lotuses and with full satisfaction went to Vishvanaths temple. Shankar welcomed Him with a smile, and
Vishnu with great devotion bowed to Shankar. Vishnu began to offer the flowers one by one at the feet of Shankar, with each flower he repeated one of Shankars names: Shivay namaha, Mahadevay namaha, Pashupataya namaha,... At every name Vishnu bowed and dropped one flower on Shankars pindi (Linga or phallus). Vishnu became fully absorbed in the worship of Shankar. Shankar was pleased but He wanted to test Vishnus devotion. Without Vishnu noticing it, Shankar put aside one of the lotuses. one flower is Missing When Vishnu uttered the thousandth name, Vishveshwaray namaha, He was dismayed to realize that the thousandth lotus was missing. He was deeply disturbed. Several times He had counted the flowers and He was sure they were one thousand. Night was coming to an end and it was not possible to return to Manasarovar to bring one more lotus. He thought for a while, and finally He found the right solution. They call me kamalnayan (the lotus-eyed), which means that my eyes are like lotus. If I offer one of my eyes to Shankar it wont be too big a loss, Vishnu thought. He plucked one of his eyes and repeating the name of Vishvanath He dropped it on Shankars pindi. Dhanya, dhanya (blessed, blessed), said Shankar, and from the stone pindi He said solemnly, Vishnu, the lotus-eyed. There is no other devotee like you. Shankar embraced Vishnu with great love, and placing His hand on His face, Vishnus eye was immediately restored to its place. Then full of satisfaction Shankar asked Vishnu, Now, what shall I give you? I expect nothing, Vishvanatha! Vishnu replied. You will be the supreme commander of the three worlds, Shankar announced. Vishnu-Shiva Vishnu replied, Mahadeva, people call you Bhola Samba (the Simple One). It is alright if you give boons to people like me. But you are equally generous to the demons. They become haughty and the whole world begins to clamour for my intervention to destroy the demons. Yes, that is correct, Shankar said smilingly. My nature is like that. But I am giving you one means of destroying the demons. I know you have no need of it. But, please, accept what I give you. Saying this Shankar placed the wheel in the hand of Vishnu. From that time Vishnu holds the wheel in his hand and is therefore known as Chakrapani (chakra = wheel, pani = hand). Shankar is known as Shulpani because He holds the trishul (trident) in his hand. The followers of Vishnu are known as Vaishnavas and the followers of Shiva, Shaivas. The former
apply gopi chandan (white clay) on the forehead, and wear a tulsimala round their neck while the latter apply ashes on the forehead and wear a rudrak-shamala. Celebrations On Vaikunth Chaturdashi, people get up early in the morning and take a bath and thereafter take the resolution for the fast. They worship the Lord Vishnus with the lotus flower and then worship the Lord Shiva. This festival is very important for the Vaishnavas and for the followers of the Shivas as well. PradoshamMasa Shivaratri Pradosha Vrata is one of the most sacred days dedicated to Lord Shiva. Pradosham falls on the 13th day (Trayodashi) of the lunar fortnight (Paksha). Pradosham Vratam occurs during the two different phases of the moon (waxing and waning) as per the traditional Hindu lunar calendar. A Pradosham falling on a Monday is called Soma Pradosh or Chandra Pradosh, on a Tuesday it is known as Bhauma Pradosh, and on a Saturday it is called Shani Pradosh. Among all the Pradosham vrats, the Soma Pradosh and Shani Pradosh are the most significant one observed by most devotees. The fast is observed from sunrise until sunset and is considered to be highly beneficial. Pradosham Vrata 2011 falls on 23 November. The ocean Churning Once the gods (Devas) and the demons (Asuras) were churning the milky ocean with the help of Vasuki, the serpent king, hoping to extract amrtam (nectar) from the Kseerabthi (milk ocean). Vasuki who was employed as a rope for churning, endured severe abrasions and strangulation. Thereupon, she spewed halahalam, a potent dark poison capable of destroying the worlds. Threatened by the scorching venom, the celestials fled in great horror. Brahma took to His heels. Vishnus bluish body darkened further. Indra could not be seen. Agni, the fire god, could not bear the raging heat. Yama ran amuck in all directions. Varuna became unconscious, Kubera fled. Hosts of siddhas, Caranas, Gandharvas, Yakshas and Maharshis went to Kailasa and sought the Lords feet as refuge. God Shiva was moved with pity at their plight and was overcome with compassion by their prayers. Soon He bade Sundara for a prompt intervention, who then rushed to the ocean, collected the allpervasive poison and holding it in his hand as a small jambu fruit, returned to Kailasa. The Lord became exceedingly happy after seeing it. He showed it to Girija and gave the title Halahala to Sundara, who thenceforth came to be known as Halahala Sundara. Thereupon, the Lord accepted the Halahala pellet from His hand and, with the loving permission of Universal Mother, swallowed it. By goddess Umas command, the pellet froze in
Lord Vishnu
the Lords throat, painting it blue and becoming an embellishment, gave Him the name Nilakantha. [It is also a common practice for womanhood to worship Goddess Parvathi for long life of Husbands as She is having Maangalya Baagyam and could turn the poison into nectar]. On Trayodhasi (thirteenth moon day) the gods realised their sin of not praying the God and pleaded for forgiveness. The pleased graceful Lord Shiva forgave them and danced between the horns of the Nandhi (Holy Bull). That time is called Pradhosham. Whoever Prays Lord Shiva in that time, Lord Shiva fulfills their wishes and give them mukthi. Anoint Lord Shiva with Love, He would give Himself! Significance Pradosha time is to Pray Lord Shiva and invoke His Blessings. Praying in this time free us from sins and gives Moksha (hence the name Pradosha). During Pradosha time, a special type of circumambulating called (Somasutra Pradakshinam) is done. During Prodhosha time anointing (Abhishekam) the Shiva deity is considered fruitful. According to the Shiva Puranas, observing a fast on Pradosham Vratam is regarded as highly auspicious and beneficial. One would be blessed with wealth, children, happiness and honour. While the fast is undertaken by all Shiva devotees, but all women who have been longing for a son specially observe this. Also, praying to Lord Shiva during the course of the fast is said to liberate the devotee from all his previous and present sins and evil deeds committed. According to one legend, Lord Shiva is believed to have drunk the Halahala poison during Pradosham.
This poison was mixed with the Ocean of Milk (Samudra Manthan). eid-al-Adha Bakra Eid or Eid-al-Adha is one of the most significant festivals celebrated by the Muslims worldwide with great zeal and enthusiasm. This religious festival marks the readiness of Prophet Ibrahim to sacrifice his son on the orders of God. This served as a test on part of Ibrahim for his strong faith and belief in God. While coinciding with the Hajj pilgrimage, Bakra Eid is celebrated across three days by slaughtering domestic animals. Eid-al-Adha is celebrated on the 10th day of the twelfth month of Dhul Hijjah as per the Hijri calendar. While this date is the same in the Islamic calendar, the date changes from year to year on the Gregorian calendar. Eid-al-Adha 2011 falls on November 6. history Ibrahim, known as Abraham in the Christian and Jewish traditions, was commanded by God to sacrifice his adult son. He obeyed and took Ishmael (Ismail or Ismael) to Mount Moriah. Just as he was to sacrifice his son, an angel stopped him and gave him a ram to sacrifice in place of his son. This festival is thereby said to be a festival of sacrifice. Some people celebrate Eid-ul-Adha because it ends the pilgrimage or Hajj for those Muslims who make a trip to Mecca each year. Celebrations At Eid-al-Adha, many Muslims make a special effort to pray and listen to a sermon at a mosque. They also wear new clothes, visit family members and friends and symbolically sacrifice an animal in an act known as qurbani. This represents the animal that Ibrahim sacrificed in the place of his son.
In some traditionally Muslim countries, families or groups of families purchase an animal known as udhiya, usually a goat or sheep, to sacrifice and divide it amongst themselves or just buy generous portions of meat for a communal meal on Eid-alAdha. People also give money to enable poorer members of their local community and around the world to eat a meat-based meal. eid-al-Adha across the World Eid-al-Adha is known through several names all over the world like, Kurban Bayrami or Sacrifice Feast. In Singapore and Malaysia it is known as Hari Raya Haji. In West Africa it is known as Tabaski. In South East Asia it is known as Hari Raya Aidiladha Among Indians it is known as Id al-Adha or Iduz Zuha. In Bangladesh it is known as either Eid-ul-Azha or Id al-Adha. One can see that this festival of Eid-Ul-Adha is known through so many names in different parts of the country but the spirit to celebrate this festival among all the Muslims remain the same irrespective of the location. Eid al-Adha is a significant annual Islamic observance for Muslim communities across Australia. It is also known as the Feast of Sacrifice or Festival of Sacrifice. Various functions are organized to mark the occasion. Source: www.chhathpuja.co, www.4to40.com, www.festivalsofindia.in, www.indiavisitinformation.com, www.india9.com, www.india9.com, www.pradosham.com, http://festivals.iloveindia.com, www.diwalifestival.org, http://hinduism.about.com, www.timeanddate.com, http://festivals.iloveindia.com, www.theeid.com
Festival of the Month:
Australia
Woden Valley festival Woden Community Service (WCS) and Woden Valley Community Council (WVCC) have been hosting the annual Woden Valley Community Festival, celebrating the history, diversity and strength of the Woden Valley community since 2008. The idea of holding an annual community festival arose from the success of the 35th anniversary celebrations of Woden Community Service, held in May 2004 in the Woden Town Square. The positive feedback from the public was overwhelming and it planted the seed of planning a broader community festival celebrating the life of Woden and the wider Canberra region. The first festival The first annual Festival in 2008 was a one day celebration held in Eddison Park. It presented an exciting opportunity for local community groups and businesses to showcase their involvement and contribution to the Woden Valley as well as a chance for the people who live, work, or have some connection to the area to celebrate what it means to be part of the Woden community. The Festival attracted a crowd of 1500 people in its first year growing to 5000 people in only its third year in 2010. The theme of Health, Sustainability and Lifestyle has enabled the Festival to deepen its connection with the community. It gives the Festival a strong conceptual framework and scope to become an integral part of building a healthier, happier, more sustainable Woden Valley community while strengthening community connections and adding Vision
Grafton Jacaranda festival
richness to its identity. Woden Valley Festival 2011 falls on 5 November.
The vision to celebrate the Festival is to provide a Festival for community cohesion, sustainability and celebration, showcase local community groups and resources, create a diverse, vibrant, and inspirational event, to appeal to all members of the community, increase public awareness of Edison Park, increase Audience participation rates and raise the profile of WCS and WVCC in the general community. Woden Community Service Woden Community Service established the Woden Valley Festival in partnership with the Woden Valley Community Council to celebrate being a part of this great community and enjoying its resources. Woden Community Service (WCS) is a not-for-profit community based organisation that works with people, families, and organisations who live, work and study in the Woden Valley area and residents of the non-urban communities of Tharwa and Pierces Creek, Uriarra and Stromlo forestry settlements. WCS has provided a wide range of services to the Woden Community for over 40 years. WCS plays an active role in developing, supporting and maintaining the social and cultural diversity of the Woden community. Woden Valley Community Council The 2004 Woden Valley Community Festival (WVCC) sowed the seed for an annual Woden Festival, but in spite of strong community and
Grafton Jacaranda festival
business support for an annual Festival it was not until 2008 when WVCC formed a partnership with WCS that the required manpower and financial underpinning became a reality. The Festival is now firmly established on the ACT Calendar as an annual Festival and WVCC is proud to have established the Festival in partnership with WCS. WVCC is one of seven community Councils in Canberra and engages widely with residents, community groups and business in the Woden Valley on a diverse range of issues including planning, development and infrastructure. Celebrations The celebrations include kids activities like Animal farm, Paint & Play in the Park, Noahs Ark providing many kids activities, The Woden Tradies Amusement Village, Song Circle and many sports activities. Grafton Jacaranda festival On the 29th October 1935, Graftons first Jacaranda Festival made its debut before 4000 enthusiastic fans in Jacaranda Avenue. Children by the hundred danced and presented a floral pageant before Myrtle Gentles name was drawn from a golden casket as first Jacaranda Princess by the Festival King, Jim Orr. Jacaranda Queen was Mavis Schwinghammer and they were attended by 20 maids of honour, 11 pages, flower girls, jesters and princesses. The next night a floral dance, adopted from The Cornish Floral Dance and played in one step time, encouraged adults to dance down Jacaranda Avenue. Since the first Festival a queen crowning ceremony is held on the last Saturday in October each year, heralding the start of the major festival week. The final weekend features a spectacular street parade. The festival is now into its 77th year and is still strong in commitment, participation and celebration from the Clarence Valley residents.
The Jacaranda Festival attracts many tourists during this late springtime event. In 2009, a new crown was installed on the top of the Prince Street Clocktower. Shining out every night during the Festival, this marvellous centrepiece adds some Jacaranda sparkle to the main street of Grafton. Grafton Jacaranda Festival 2011 falls during October 29 to November 6. Music at the Creek festival The inaugural Music at the Creek Festival was held on 12th, 13th and 14th November 1993. The organising committee that year was Peter Gillespie, Carol Ogilvie, Harry Cassilles, Jim Clapin, Brian & Stephanie Kille, Gordon & Michelle Pritchard and Peter Burn, who were helped by the Braidwood Community Centre crew of Alison Sexton Green, Jean Gabb, Morna Winter Irving, Gerard Gillespie, Murray Harrex and Jenny Tozer. Many of these people are still actively involved in the running of the festival, which has given the festival stability over the years and allowed it to develop into one of the must visit festivals on the music festival calendar. Music at the Creek Festival 2011 falls during 11 13 November 2011 Music at the Creek is a festival of music, dance and poetry. While its primary focus has been on folk music, there is encouragement for a range of other acoustic genres, especially from young, or new and emerging acts. Majors Creek Majors Creek was first settled by Major William Sandys Elrington, who received a free grant in 1827 of 2650 acres. A professional soldier, and veteran of the Napoleonic Wars, his grant was typical of those given in the colony to retired British military men. His farm, Mt Elriington, was extended in 1831 by purchase to cover the existing town and further south over the falls into the Araluen valley. A successful farmer, he also pioneered further settlement. A village reserve named Elrington was
set aside in 1840 but did not prosper until a town was established following the gold strikes of 1851, to be named Majors Creek in his memory. The festival The festival is small, family friendly, and based around the local recreation reserve at Majors Creek. At the Creek people mingle with the renowned and the not so famous in a spirit of festivity and fun. Burning Seed Burning Seed 2011 is the second annual Australian Regional Burning Man event, happening from the 914 November. Burning Seed is a not-for-profit festival run by participants and based around art and community. As the official regional burn for Australia, it follows in the footsteps of the Burning Man festival that has been taking place in Black Rock Desert, Nevada, USA, since 1991, where every year tens of thousands of people create a temporary city that rises from an ancient dry lake bed over a week of intense creativity and sharing, before disappearing without a trace. In recent years, the Burning Man cultural phenomenon has spread around the world, as burners share the spirit with their home communities and organise regional burns. These now include numerous events across the United States as well as AfrikaBurn in South Africa, Kiwiburn in New Zealand and Nowhere in Spain. In Australia the Man will burn on Saturday Night 12th November 2011. The event will be celebrated at Matong State Forest, in Wiradjuri Country, Southern New South Wales (NSW). The Principles Burning Seed, like the other regional burns, incorporates the 10 principles that guide the main Burning Man event. These principles include radical self-expression, radical self-reliance, participation, communal effort, civic responsibility,
radical inclusion, gifting, decommodification, leaving no trace and immediacy. The event Seed is a temporary community that comes together over 5 days to share in creativity and community, where one must bring everything that is required to survive for the time one is there, where nothing can be bought or sold, and where one must take everything along with when one leaves. There are no stalls, sponsors or advertisers, and the only transactions are those of a gift economy. Synergy The theme for this years Burning Seed is Synergy, allowing people to explore the notion that, together, they can combine their talents and energies to build something that goes beyond the capabilities of each participant independently. Why have a theme at all? The theme is about intention and uniting the community in a higher shared ideal; it is intended to inspire and challenge our imagination and creativity. Source: www.wodenvalleyfestival.org.au, www.jacarandafestival.org.au, www.musicatthecreek.com, www.argylecounty.com.au/towns/majorscreek. html, http://burningmanaustralia.com
Burning Seed
Melbourne Cup Carnival 2011

The Melbourne Cup was born following the quest of the Victoria Turf Club to put on a good handicap which would rival its counterpart, the Victoria Jockey Club. While 1860s racing administrators were enthusiastic and visionary in many ways, not in their wildest dreams would they have thought the Cup would become what we know it todaythe greatest 3200 metre handicap horse-race in the world. The history of the Cup dates back to 1861, the resultant brain child of Captain Frederick Standish, one time VRC Chairman and former Chief Commissioner of Police in Victoria. As a former member of the Victoria Turf Club he conceptually founded the great race with the club committed to offering modest prize-money and a hand beaten gold watch. The conditions for the race would state a sweepstakes of 20 sovereigns, 10 sovereigns forfeit or 5 sovereigns if declared, with 200 sovereigns added money. The uniqueness of the race stipulated handicap conditions and a distance of two miles. The Melbourne Cup has long been lauded as the race that stops a nation. While the Cup continues to evolve it will remain the greatest 3200 metre horse race anywhere in the world and, by the nature of the conditions, arguably the most challenging to win. early history The race created considerable interest from its inception in 1861 and in front of an estimated crowd of 4000, Archer won the first Melbourne Cup. This was the time of death of Burke and Wills, two of Australias daring pioneers who were the first to track the harsh Australian terrain from North to South. The local community was in a state of mourning at this time and understandably the first Melbourne Cup was run under rather subdued circumstances. The event On the day of the Cup, Melbourne city is full of life with people flocking from different backgrounds to be a part of this legendary horse race. Also curious people from Sydney, Canberra etc fly down to Melbourne to add more flavor to this annual Cup Day. The hallmark event is also famous for its urban fashion parade and other racetrack fashions which steal the horse racing business. There are some who feel that the spirit of the sport is lost in the fashion fiesta that takes place during the event. Nonetheless people enjoy the day thoroughly. Horse Racing analysis and betting has always been quite prominent among many overtly passionate lovers while others try their luck by entering into lotteries or some small gambles. The Carnival attracts a different mood among thousands of people who enjoy with champagne, canaps and at the Cup Day with spectators being there to hoot for their personal favorites. The Australian sporting and socializing calendar takes an entire new twist on the first Tuesday of every November when the irresistible Melbourne Cup Carnival starts. Since 1861, at 3.00 pm at the Flemington Racecourse, Melbourne, this extravagant game of race begins with all high spirits. 2011 Carnival The 151st celebratory year for the Melbourne Cup Carnival is accompanied by numerous events and activities conducted across the globe as a means of celebrating Australias greatest sporting and cultural event. Launching new initiatives with the aim of leaving a legacy by which future racegoers can remember the previous Melbourne Cup year have become a regular feature of the Carnival. Melbourne Cup has become synonymous to Australias way of celebration and festivity. At the end of the celebrations there are people who are overjoyed and people who are light on their pocket but the enthusiasm of The Melbourne Cup never dies. This day brings people of all communities to raise a toast and share the grand carnival. Dunaden won the 2011 Emirates Melbourne Cup. Source: www.melbournecup.com, www.theroar.com.au
When I chose to take A Personal War-Stories of the Mumbai Terror Attacks, to Australia a lot of people thought I had not really thought this through! I mean, sure Aditya and I were Brand Ambassadors for Tourism Australia in India but with all the negative press that Australia got in Indiawas this really the sort of play one should take there? Would they even get it? Would they care? Now, I was determined to make this show happen. I wanted to take the play to its fourth continent. This play was written because I firmly believe that survivors across the globe share the same heart break, feel the same pain and go through the same anguish. This play was written because I believe that we already divide the world so much with boundaries, different currencies and languages to divide the world further on the basis of race and religion should not be necessary. We had already won awards and played to packed houses in America where we were fortunate to have met 9/11 survivors, Europe where we spoke with the London bombing survivors and in India. Australia hasnt had an attack of such horrific magnitude but I was sure that these stories would touch a chord in every heart because in a world of terroreven if you havent been directly affected by an act of violence you have felt its repercussions! To get Australia was a trek in itself. Indian companies have very few branches in Australia and banks have maybe just a single office in Sydney. The presence of Indian businesses in Australia, I found were scattered and small. More importantly, unlike in Europe or in America where companies wanted to talk about their presence and advertise itin Australia companies were much more low key and reticent. Having a Title Sponsor is important to us as ALL the proceeds from this show go towards the Police Commissioners
Australian Diary
Mumbai Attack
divya Palat with Aditya hitkari
Office in Mumbai and therefore we need to cover basic living and travel costs. A Title Sponsor was impossible to find and I was so very grateful to have State Bank of India in Sydney help cover travel costs and buy out a single show and have Bharatiya Vidya Bhavan in Sydney pay for stay and food in return for another full show. Thanks to their help and to the Australia India Society of Victoria who paid for our stay in Melbourne in return for a showour show was possible! This show would not have been possible without them and they gave us their complete support and went out of their way to ensure that not a stone was left unturned in making these shows a remarkable success! So despite no travel partner and no title sponsor we headed out bag, baggage and cast to Australia! And now on to our shows! Sydney has many more Indians than Melbourne this is what we were told! I have to say though that the Indian community both in Sydney and in Melbourne really came out to support us! Not sure what to expect, they followed the actors on a journey of fear, survival, hope and strength and came out with strong opinions, heartfelt gratitude and incredible passion! The reviewers were Australian. However they exhibited a sensitivity and emotional connect with the Indian psyche which was truly touching. Australia was an eye opener for my cast who had only read about the many issues that Indians face in Australia. They hadnt expected such warmth and love from Indians in Australia AND Australians! What interested me most is that several of the Indians in Australia had lived in Australia for over 20 and 30 years. Some had gone back to India only once or twice and had children and even grand
children living in Australia now! The play made a huge difference to them and I will never forget wiping more than a few tears after the shows and hugging and comforting more than a few people. Post watching our play in Sydney the Bharatiya Vidya Bhavan is commemorating 26/11 this year and Melbourne too has started a FaceBook page to encourage the youth to make a difference like we have tried to. They promise their support and we are grateful that this play touched the hearts of so many and made a difference. That is what we set out to do and that is what we achieved! I must also say that after some incredible house full shows, standing ovations and amazing heartfelt video reviews I can only come to one conclusion that no matter how long youve been away from Indiathe Desi heart will always beat for our nation and our people! Jai Hind and thank you for supporting us! divya Palat, a winner of Best Producer/director/ Writer and Performer award at the Sydney fringe festival 2011their hiGheST Award, participated with live plays in the Sydney fringe festival from September 29 october 2 2011 stage show of the Play, A Personal War-Stories of the Mumbai Attacks. The play written & directed by her (winner of award for excellence in direction at the New york international fringe festival, a first for any indian director) is a six actors sharing the first-person account of the 2008 Mumbai terror attacks. Bharatiya Vidya Bhavan Australia supported all the play performances and 2 october 2011 play was dedicated to Bharatiya Vidya Bhavan Australia for its members and patrons. divya has also won award for Best free Play at the edinburgh fringe festival.
Personal War-Stories of the Mumbai Terror Attacks
Chakravarti Rajagopalachari
Gandhijis Conscience Keeper

movement, the Vaikom Satyagraha and the Civil Disobedience Movement. During this time, he gave up his law practice. In 1921, he was elected to the Congress Working Committee and served as General Secretary. Rajaji was a staunch advocate of prohibition and was elected Secretary of the Prohibition League of India in 1930. CR emerged as one of the leaders of the Tamil Nadu Congress in the early 1930s. In response to the Dandi March, Rajaji led the Vedaranyam Salt Satyagraha in 1937 and was imprisoned. Subsequently, he was elected as the President of the Tamil Nadu Congress Committee. Following the enactment of the Government of India Act in 1935, Rajaji was instrumental in getting the Indian National Congress to participate in the 1937 general elections. He was elected Premier of the Madras Presidency and served till 1940. At the outbreak of World War II, Rajaji resigned as Premier in protest against Britains declaration of war on Germany. However, he later advocated dialogue with Britains war efforts and opposed the Quit India Movement. He also advocated dialogue with the Muslim League which was demanding partition of India. Rajaji served as the Minister for Industry, Supply, Education and Finance in the Interim Government headed by Jawaharlal Nehru. When India attained independence on August 15, 1947, the British province of Bengal was divided into two, with West Bengal becoming part of India and East Bengal of Pakistan. Rajaji was appointed first Governor of West Bengal and his priorities were to deal with refugees and to bring peace and stability. In the absence of Lord Mountbatten, Rajaji served as Acting Governor General of India from November 10, 1947 till November 24, 1947. He led a simple life in the Viceregal Palace, washing his own clothes and polishing his own shoes! Later, he served as Governor General of India from June 1948 until January 26, 1950. He joined the Union Cabinet as Minister without Portfolio in 1950 at the invitation of Jawaharlal Nehru. After the death of Sardar Vallabhbhai Patel, Rajaji was made the Home Affairs Minister on December 15, 1950. By the
Chakravarti Rajagopalachari popularly known as Rajaji or C.R. was an independence activist, ardent patriot, eminent statesman, astute politician, incisive thinker, pioneering social reformer, profound scholar, able administrator, lawyer and author. He personified the ideal of simple living and high thinking. He was the only Indian Governor General of independent India. Rajaji was a proponent of world peace and disarmament. A master of Sanskrit and Tamil literatures, he was a keen student of Hindu philosophy. He was a pious Hindu and was deeply religious. In the words of Jawaharlal Nehru, Rajaji represents fundamentally the highest type of mind in India. Richard Casey, Governor of Bengal, regarded Rajaji as the wisest man in India. Gandhiji described him as the keeper of my conscience. He was one of the first recipients of Bharat Ratna, Indias highest civilian award. Considered as Gandhijis heir, Rajaji was regarded as one of the top five leaders of the Indian National Congress along with Jawaharlal Nehru, Rajendra Prasad, Sardar Vallabhbhai Patel and Maulana Abul Kalam Azad. Of the five, Rajaji, Nehru and Patel were christened the head, heart and hands of Gandhiji, in whose shadows they remained till his death. Rajaji commenced his legal practice in Salem in 1900. He became a member of the Salem Municipality in 1911 and was elected Chairman in 1917. During his two-year tenure, he was for the election of the first Dalit member of the Salem Municipality. After Mahatma Gandhi joined the Indian independence movement in 1919, Rajaji became one of his followers. He participated in the agitations against the Rowlatt Act, Non-Cooperation
Gandhi with Rajagopalachari
end of 1951, differences between Nehru and Rajaji surfaced and Rajaji submitted his resignation on the grounds of ill-health and returned to Madras. From 1952 to 1954, Rajaji served as Chief Minister of Madras Presidency. During his tenure, Rajaji issued the Temple Entry Authorization and Indemnity Act 1939, under which restrictions were removed on Dalits entering Hindu temples. His tenure as Chief Minister of Madras is largely remembered for the compulsory introduction of Hindi in educational institutions. At the same time, he called for Tamil to be introduced as the medium of instruction in schools. However, he was accused of being pro-Sanskrit and pro-Hindi, despite his vehement protests against the imposition of Hindi. He also introduced Prohibition in the state. Attributing poor health, Rajaji resigned as Chief Minister on April 13, 1954 and took a temporary break from active politics. On June 4, 1959, Rajaji, along with N.G. Ranga Murari Vaidya and Minoo Masani, announced the formation of the Swatantra Party representing coalition of interests opposed to the Congress. The Party was fundamentally conservative and antiCommunist, supporting free enterprise and the reduction of the Central governments control of the states. He sharply criticised the bureaucracy and coined the term License-Permit Raj. The Party stood against the Congress in the 1962, 1967 and 1972 elections. Rajaji was an accomplished writer who made lasting contributions to Indian literature. He wrote a Tamil re-telling of the Sanskrit epic Ramayana which appeared as a serial in the Tamil magazine Kalki. The episodes were collected and published later as Chakravarthi Thirumagan, a novel which won Rajaji the 1958 Sahitya Academy award in Tamil language. In 1922, he published Siraiyil Tavam (Meditation in jail), an account of his first imprisonment by the British. In 1951, he wrote an abridged retelling of the Mahabharata in English. He had also translated Kambars Tamil Ramayana into English.
In 1965, he translated the Thirukkural into English and wrote books on the Bhagavad Gita and the Upanishads in English as well as works on Socrates and Marcus Aurelius in Tamil. He is credited with the composition of the song Kurai Onrum Illai devoted to Lord Krishna, set to Carnatic music. He composed a benediction hymn sung by M.S. Subbulakshmi at the UN General Assembly in 1967. Rajaji was one of the founders of the Bharatiya Vidya Bhavan, an organisation dedicated to the promotion of education and Indian culture. In 1959 the Bhavan published his book: Hinduism: Doctrine and Way of Life. He was the founder of the Salem Literary Society and the Tamil Scientific Terms Society in 1916. Rajaji was born into a devout Srivaishnava family of Thorapalii in Salem district of Tamil Nadu on December 10, 1878. His father was Chakravarti Venkatarya Iyengar and mother Singaramma. As a young child, he was admitted to a village school in Thorapalii, and then at the age of five moved with the family to Hosur where Rajaji enrolled at the Hosur Government School. He passed his matriculation examinations in 1891 and graduated in arts from Central College, Bangalore in 1894. He studied law at the Presidency College, Madras from where he graduated in 1897. Rajaji married Alamelu Mangamma in 1897 and the couple had two sons and two daughters. During his lifetime, Rajaji acquired the nickname Mango of Salem. Referring to Rajaji, Sarojini Naidu remarked that the Madras fox was a dry logical Adi Shankaracharya while Nehru was the noble, compassionate Buddha. Rajaji died on December 25, 1972 at the age of 94. V.N. Gopalakrishnan, a freelance journalist and social activist. Source: Bhavans Journal September 30, 2011
Guru Nanak Jayanti

The word is the Guru, The Guru is the Word, For all nectar is enshrined in the world Blessed is the word which reveal the Lords name But more is the one who knows by the Gurus grace. -Guru Nanak Guru Nanak Dev, the first Sikh Guru and the founder of the Sikh religion was born on the full moon day in the month of Kartik (1469 AD) at Rai-Bhoi-di Talwandi, Pakistan. His birthday is celebrated as Guru Nanak Jayanti. Guru Nanak Devs life served as a beacon light for his age. He was a great seer, saint and mystic. He was a prolific poet and a unique singer of Gods laudation. A prophet of peace, love, truth and renaissance, he was centuries ahead of his times. His universal message is as fresh and true even today as it was in the past and Sikhs all over the world. Guru Nanak Jayanti 2011 falls on the 10 November. Early Life Guru Nanak Devji was born into a Kshatriya (warrior) family to Mehta Kalu Chand and Tripti Devi. Mehta Kalyan Das Bedi, known as Mehta Kalu, was the accountant of the village and an agriculturist as well. Since childhood, Nanak had a mystic disposition and used to talk to Sadhus about God. He had a pious nature and a contemplative mind. He spent most of his time in meditation and spiritual practices. Nanak got married to Sulakhani, daughter of Mula, resident of Batala in the district of Gurdaspur. He had two sons, Srichand and Lakshmichand. But he left his family and went to the forests and lonely places for meditation. Jai Ram, Nanaks brother-in-law, took him to Rai Bular, the Zamindar of Talwandi, who put Nanak in charge of his storehouse. Nanak received provisions as his salary for discharging his duties very satisfactorily. However, Nanak gave up his duty and distributed the goods among the poor. Disguised as a Fakir, he lived in the jungles singing inspiring songs. The Preacher By the age of 34, Nanak became a public preacher. He preached There is no Hindu, there is no Mussulman. His preaching highly impressed the public. He toured Northern India along with Mardana. He wandered from place to place. He travelled throughout India from Sayyidpur to Kurukshetra, Haridwar, Brindavan, Varanasi, Agra, Kanpur, Prayag, Patna, Rajgir, Gaya and Puri. He even made extensive tours to Sri Lanka, Myanmar, Mecca, Medina, Turkey, Baghdad, Kabul, Kandahar and Siam. Two great miracles are associated with Guru Nanaks life. One is connected with Nanaks visit to Mecca. One time, the Mohammedans found
Nanak sleeping with his feet towards the Kaaba, the direction towards which the Muslims prostrate while performing their prayers. Kazi Rukan-ud-din observed this and got angry. On remarking why he turned his feet towards God, Nanak asked him to turn his feet where God is not present. Kazi angrily turned his feet to the opposite direction. To his surprise, even the mosque started moving. Kazi was shocked but recognized the glory of Guru Nanak. The second incident mentions about the visit of Nanak to Hassan Abdal in the Attock district in the North Western Frontier in 1520 AD Nanak sat under a peepal tree at the foot of a hillock. Mardana used to get water from a spring of water at the hilltop. A Mohammedan saint named Vali Quandhari lived on the hill and did not like this. He refused to give any water to Mardana. On informing about this to Nanak, he only said that God will help them. Soon, the spring on the hilltop dried and a spring rose at the foot of the hilltop. The saint got enraged and hurled a big rock from the hilltop down to the place where Nanak sat. Nanak stopped the rock with his open hand. This surprised the saint and he immediately prostrated at the feet of Nanak for pardon. Nanak preached purity, justice, goodness and love of God. He composed beautiful mystic poems, which are contained in Japji. Today, every Sikh sings this at daybreak. Through Japji, Nanak has given a vivid and concise description of the stages that a man must pass through to reach the final resting place or abode of eternal bliss. Significance Guru Nanak Jayanti is the most sacred festivals of Sikhs, which commemorates the birthday of Guru Nanak Dev. The birth anniversaries are associated with the 10 Gurus of Sikhism. Guru Nanak was the first Sikh guru and the founder of Sikhism. The festival is celebrated with great religious fervour, dedication and devotion across India, chiefly in Punjab, Haryana and abroad. This holy occasion is observed on the full moon day in the month of Kartik as per the Hindu calendar. The celebrations for this day are spread across three days. Read through the following lines to know how Guru Nanak Jayanti is celebrated across India. Celebrations The festive spirit of Guru Nanak Jayanti begins with the reading of the Guru Granth Sahib, the holy book of the Sikhs non-stop for 48 hours in the Gurudwara. This recitation of the Guru Granth is known as Akhand Path. The recitation ends on the day of the festival. A day prior to Guru Nanak Jayanti, a religious procession or Prabhat Pheri is carried out in the early morning that is lead by the
Panj Pyares, the five armed guards. These guards head the procession carrying the Sikh flag known as the Nishan Sahib. They also carry the Guru Granth Sahib that is well set in a Palki (Palanquin) ornamented with flowers. The procession starts from the gurudwaras and proceeds towards the localities. The guards are followed by local bands playing brass bands and a team of singers singing shabads (religious hymns). While the procession passes the local homes, the devotees sing the chorus and offer sweets and tea to the people in the procession. Gatka teams (martial arts) display mock-battles with the traditional weapons. The route of the procession is decorated with flags, flowers and religious posters. Banners are also posted depicting various aspects of Sikhism.
Nanak stopped the rock with his open hand. This surprised the saint and he immediately prostrated at the feet of Nanak for pardon.
On the day of Guru Nanak Jayanti, celebrations begin early in the morning at around 4 or 5 am. Morning hymns, known as Asa-di-Var, and hymns from the Sikh scriptures are sung, which are then followed by Katha, or the exposition of the scripture. This includes religious and historical lectures and recitation of poems to honour the Guru. The gurudwara hall also conducts the Kirtan-Darbars and Amrit Sanchar ceremonies. A special community lunch, or langar, follows next. This lunch is organized by the volunteers at the Gurudwara. The Sikhs consider distributing free sweets and lunch as a part of seva (service) and bhakti (devotion). The food is served to all people irrespective of caste or religion. Special pious food or Prasad known as Kara Prasad is then offered to everyone present in the gurudwara. The gurudwaras and the homes are decked with earthen lamps and candles in the evening. Religious music played by local bands, enthusiastic Bhangra dance (Punjabi dance form) and the colourful folk drum players add to the colour of the festival. The Golden Temple in Amritsar is the main attraction during this festival. Source: http://festivals.iloveindia.com
Sri Sarada Devi
The Power and Inspiration Behind the Ramakrishna Movement

Text of the Speech given by Pravrajika Ajayprana at the half-day Inter-faith Forum The Spirit of Women, held on Sunday, June 20, 2004 The heart of man is the seat of God. But the manifestation of this Divine spark encased within every human system varies from person to person. In a small number of people in the whole history of mankind, say five or six, this manifestation of Gods glory had been so powerful and superb that the Divine in them shone dazzlingly bright and predominant and the humanness in them became faint and filmy. Hinduism calls them incarnations. Sri Ramakrishna who lived in Bengal, India, from 1836-1886 is considered an incarnation. His Godintoxicated state was interpreted as madness by his family, and others around him. To cure him of this so-called malady his mother arranged a marriage for her 23-year-old son. The bride available was Saradamani Devi, then 5 years old. It was only a betrothal. After the ceremony the young man entirely forgot that he had a wife. He once more became immersed in ecstatic joy and Godvisions in Calcutta. The girl grew up in her far-off village. She waited to be taken by her husband to his home when she came of age, as was the custom of the day, but that was not happening. One day she presented herself before her husband, the reports about whom were that he was insane. She found him very sober, understanding and loving. Her penetrating intellect instantly sensed the magnitude of his lofty character and high purpose in life. She wanted to be his companion in his lifes mission of the dissemination of spiritual succour to a sorrowing world. Thus their marriage remained only as a spiritual union, never consummated. The ease with which the simple rustic young woman adjusted herself to the environment of Calcutta, the second largest city in the British Empire at that time, is astounding. From behind the veil which hid her face from people, she learned all that had to be learnt about man, mind, God and the universe. Her school was life itself around her and her illustrious husband. Miss Margaret Noble, an Irish devotee and great scholar writes, To me it has always appeared that she is Sri Ramakrishnas final word as to the ideal of Indian womanhood. In her, one sees realized that wisdom and sweetness to which the simplest of women, may attain.1 Many earnest educated young men rallied around Sri Ramakrishna eager for a spiritual life leading to God-realization. The Master trained them in practices of self-control and meditation techniques based upon the ancient Hindu philosophies of Vedanta and Yoga. A large number of the elite, intellectuals, academics, social reformers, religious aspirants and others from all over North India also thronged into his room in the Dakshineswar Temple Garden in the suburbs of Calcutta. After the Masters passing away in 1886 the mantle of leadership and guidance of these people fell on the shoulders of young Sarada, then 33 years old. To quote one Western writer, Her life was a long stillness of prayer. Her life moved smoothly in the midst of her daily chores of worship and serving the hundreds of people who approached her for consolation and spiritual counseling. But at the same time her great compassion, tremendous willpower and innate purity and peace were slowly and silently transforming her into a gigantic powerhouse. We see in her life the practical philosophy behind the twin ideals of the Ramakrishna Order, conveyed by its mottoatmano mokshartham jagat hitaya chaFor ones own salvation and the welfare of the many.
His God-intoxicated state was interpreted as madness by his family, and others around him.
When the young monks were trying to form an organization most of the Calcutta society stood against them. The only person who stood as their champion behind them, supporting them, encouraging them, transmitting courage and confidence into them through her exemplary life and silent-power was this woman Sarada Devi. Though unfettered in the ordinary sense of the term she stood at the apex of true wisdom. Francis Bacon says, Knowledge is power, but the knowledge that empowers life is wisdom. She demonstrated that to be true through her life.
Whenever the young monks were confronted by any difficult problem they immediately ran to her and placed it before her. Be it organizational, administrative, social, theological, or spiritual without any hesitation, and quite spontaneously came out a beautiful and apt reply as a simple solution. Western devotees and admirers used to be astounded at the keenness of her intellect and great presence of mind. Her universal motherheart overflowing with unsolicited love and peace embraced within its fold each and every being. The distinction between men and women of different caste, colour, culture, clan or country, between the Brahmin and the pariah, between the Hindu, Moslem, or the Western Christian devotee, between human beings and animals had been completely obliterated from within her. There is the age-old Vedantic dictum: Truth is one, sages call It by various names, which has been reexpressed very succinctly by Sri Ramakrishna, As many religions, so many paths. Sarada Devi lived it in her daily life. God is one, nameless, formless. Different religions are different paths to that one God Who is also called by different names by different cultures in different periods of time. One famous French scholar and writer, Jean Herbert, wrote some years ago, In this 20th century of ours, we have to consider such things as meekness and power, obedience and authority, rigidity of principles and tolerance, contemplation and action, as pairs of opposites. The same may be predicated of internal purity and freedom of action, love of a kin and love of mankind, religious belief and open-mindedness, tradition and progress, idolatry and true religion, myth and truth, and many others.2 Sarada Devi, he says; is probably one of those who, through their life at least as much as by their teaching, put before us the true relations, and brushed away what our lazy and complacent mind has so carelessly endorsed.3 Today everywhere we hear about attempts by people, groups and nations to find out ways and means to establish peace in society and the world. In her simple, homely way Sarada Devi gives us a recipe to enjoy peace in life. If you want peace, my child, do not find fault with others, but rather find your own faults. Learn to make the world your own. Nobody is a stranger, my child; the whole world is yours. What common sense! What a simple prescription!but, is it so easy to practise? Try, any one of you. We are very gossipy. We love gossip. Anna Nyland of California finds it very difficult to pick one outstanding quality from among the many that she finds shining in Sarada Devi. So she says, Surely not an easy thing to do, but to me it is always the Holy Mothers complete and absolute inability to find fault with anyone that I find most inspiring. Perhaps this quality is inspiring to me because I know, oh, how I know, what a difficult thing it is not to find fault...4
I once read this interesting passage somewhere: There is so much good in the worst of us and so much bad in the best of us that it ill behoves any of us to speak ill of the rest of us. So then, how to go around not finding the faults of others? First we have to correct ourselves. Have a self-study, self-analysis and self correction. We first attain a peaceful nature ourselves and then transmit it to others. Swami Vivekananda, the illustrious disciple of Sri Ramakrishna, and who founded our Order gives us a picture of Sri Sarada Devis personality in these immortal lines: The Mothers heart, the heros will, The softest flowers sweetest feel; The charm and force that ever sway, The altar fires flaming play; The strength that leads, in love obeys; Far-reaching dreams, and patient ways, The light Divine in great, in small; All these, and more that I can see.... We call her Holy Mother. The Master As I Saw Him, Udbodhan Office, p.123. Sri Sarada Devi: The Great Wonder, Ramakrishna Mission New Delhi, p.280 3 Ibid, p.28l 4 lbid, p.347
1 2
Source: 150th Birth Anniversary of Holy Mother, Ramakrishna Sarada Vedanta Society of NSW, Souvenir 2004
Maulana Abul Kalam Azad

Maulana Abul Kalam Azad was one of the foremost leaders of Indian freedom struggle. He was also a renowned Scholar, Poet and noted journalist of his time. Maulana Azad was well versed in many languages viz. Arabic, English, Urdu, Hindi, Persian and Bengali. Maulana Abul Kalam Azads real name was Abul Kalam Ghulam Muhiyuddin but popularly known as Maulana Azad. He was a brilliant debater, as indicated by his name, Abul Kalam, which literally means lord of dialogue. He adopted the pen name Azad as a mark of his mental emancipation from a narrow view of religion and life. He as a journalist made great efforts to increase the revolutionary recruits amongst the Muslims. Early Life Maulana Abul Kalam Azad was born on November 11, 1888 in Mecca. His forefathers came from Herat (a city in Afghanistan) in Babars days. Azad was a descendent of a lineage of learned Muslim Scholars, or Maulanas. His mother was an Arab and the daughter of Sheikh Mohammad Zaher Watri and his father, Maulana Khairuddin, was a Bengali Muslim of Afghan origins. Khairuddin left India during the Sepoy Mutiny and proceeded to Mecca and settled there. He came back to Calcutta with his family in 1890. Because of his orthodox family background Azad had to pursue traditional Islamic education. He was taught at home, first by his father and later by appointed teachers who were eminent in their respective fields. Azad learned Arabic and Persian first and then Philosophy, Geometry, Mathematics and Algebra. He also learnt English, World History, and Politics through self-study. Azad was trained and educated to become a clergyman. He wrote many works, reinterpreting the Holy Quran. His erudition led him to repudiate Taqliq or the tradition of conformity and accept the principle of Tajdid or innovation. He developed interest in the pan-Islamic doctrines of Jamaluddin Afghani and the Aligarh thought of Sir Syed Ahmed Khan. Imbued with the pan-Islamic spirit, he visited Afghanistan, Iraq, Egypt, Syria and Turkey. In Iraq he met the exiled revolutionaries who were fighting to establish a constitutional government in Iran. In Egypt he met Shaikh Muhammad Abduh and Saeed Pasha and other revolutionary activists of the Arab world. He had a firsthand knowledge of the ideals and spirit of the Young Turks in Constantinople. All these contacts metamorphosed him into a nationalist revolutionary. Nationalist Revolutionary On his return from abroad, Azad met two leading revolutionaries of BengalAurobindo Ghosh and Sri Shyam Shundar Chakravarty and joined the revolutionary movement against British rule. Azad found that the revolutionary activities were restricted to Bengal and Bihar. Within two years, Maulana Abul Kalam Azad, helped setup secret revolutionary centres all over north India and Bombay (Mumbai). During that time most of his revolutionaries were anti-Muslim because they felt that the British Government was using the Muslim community against Indias freedom struggle. Maulana Abul Kalam Azad tried to convince his colleagues to shed their hostility towards Muslims. The Journalist In 1912, Maulana Abul Kalam Azad started a weekly journal in Urdu called Al Hilal to increase the revolutionary recruits amongst the Muslims. Al-Hilal played an important role in forging HinduMuslim unity after the bad blood created between the two communities in the aftermath of MorleyMinto reforms. Al Hilal became a revolutionary mouthpiece ventilating extremist views. The government regarded Al Hilal as propagator of secessionist views and banned it in 1914. Maulana Azad then started another weekly called Al-Balagh with the same mission of propagating Indian nationalism and revolutionary ideas based
on Hindu-Muslim unity. In 1916, the government banned this paper too and expelled Maulana Abul Kalam Azad from Calcutta and interned him at Ranchi from where he was released after the First World War in 1920. After his release, Azad roused the Muslim community through the Khilafat Movement. The aim of the movement was to re-instate the Khalifa as the head of British captured Turkey. Despite of his house-arrest and imprisonment, Maulana Abul Kalam Azad continued to write against the anti-people policies of the British Government. Mahatma Gandhi While extending his support to Mahatma Gandhi and non-cooperation movement, Maulana Azad joined the Indian National Congress in January 1920. He presided over the special session of Congress in September 1923 and was said to be the youngest man elected as the President of the Congress. Maulana Azad emerged as an important national leader of the Indian National Congress Party. He also served as the member of Congress Working Committee (CWC) and in the offices of General Secretary and president for numerous occasions. In 1928, Maulana Azad endorsed the Nehru Report, formulated by Motilal Nehru. Motilal Nehru Report was criticized by number of Muslim personalities involved with the freedom movement. As opposed to Muhammad Ali Jinnah, Azad also advocated for the ending of separate electorates based on religion and called for a single nation committed to secularism. In 1930, Maulana Azad was arrested for violation of the salt laws as part of Gandhijis Salt Satyagraha. He was put in Meerut jail for a year and a half. Post Independence During the violence that erupted following partition of India, Maulana Azad assured to take up the responsibility for the security of Muslims in India.
Towards this, Azad toured the violence-affected regions of borders of Bengal, Assam, Punjab. He helped in establishing the refugee camps and ensured uninterrupted supply of food and other basic materials. It was reported that in the crucial Cabinet meetings both Sardar Vallabhbhai Patel and Maulana Azad clashed over the security measures in Delhi and Punjab. The role and contribution of Maulana Abul Kalam Azad could not be overlooked. He was appointed as Indias first Minister for Education and inducted in the Constituent Assembly to draft Indias constitution. Under Maulana Azads tenure, a number of measures were undertaken to promote primary and secondary education, scientific education, establishment of universities and promotion of avenues of research and higher studies.
Maulana Azad was well versed in many languages viz. Arabic, English, Urdu, Hindi, Persian and Bengali.
Final Days On February 22, 1958 Maulana Abul Kalam Azad, one of the foremost leaders of Indian freedom struggle passed away. For his invaluable contribution to the nation, Maulana Abul Kalam Azad was posthumously awarded Indias highest civilian honour, Bharat Ratna in 1992. Source: http://profiles.incredible-people.com, www.culturalindia.net, www.iloveindia.com, www.boloji.com
Jawaharlal Nehru
In a few moments, India was to become independent after centuries of colonial invasion and rule: Long years ago we made a tryst with destiny, and now the time comes when we shall redeem our pledge, not wholly or in full measure, but very substantially. At the stroke of the midnight hour, when the world sleeps, India will awake to life and freedom. A moment comes, which comes but rarely in history, when we step out from the old to the new, when an age ends, and when the soul of a nation, long suppressed, finds utterance. It is fitting that at this solemn moment we take the pledge of dedication to the service of India and her people and to the still larger cause of humanity. -Jawaharlal Nehru in his speech, Tryst with Destiny address to the Constituent Assembly of India in New Delhi on the night of August 14 and 15, 1947. Jawaharlal Nehru also known as Pandit Jawaharlal Nehru, was one of the foremost leaders of Indian freedom struggle. He was the favourite disciple of Mahatma Gandhi and later on went on to become the first Prime Minister of India. Jawahar Lal Nehru is widely regarded as the architect of modern India. He was very fond of children and children used to affectionately call him Chacha Nehru. Early Life Jawahar Lal Nehru was born on November 14, 1889. His father Motilal Nehru was a famous Allahabad based Barrister. His mothers name was Swaroop Rani. Jawaharlal Nehru was the only son of Motilal Nehru. Motilal Nehru had three daughters apart from Jawaharlal Nehru. Nehrus were Saraswat Brahmin of Kashmiri lineage. Nehru received education in some of the best schools and universities of the world. He did his schooling from Harrow and completed his Law degree from Trinity College, Cambridge. The seven years he spent in England widened his horizons and he acquired a rational and skeptical outlook and sampled
Fabian socialism and Irish nationalism, which added to his own patriotic dedication. Mahatma Gandhi Jawaharlal Nehru returned to India in 1912 and started legal practice. He married Kamala Nehru in 1916. Jawahar Lal Nehru joined Home Rule League in 1917. His real initiation into politics came two years later when he came in contact with Mahatma Gandhi in 1919. At that time Mahatma Gandhi had launched a campaign against Rowlatt Act. Nehru was instantly attracted to Gandhis commitment for active but peaceful, civil disobedience. Gandhi himself saw promise and Indias future in the young Jawaharlal Nehru. Nehru family changed its family according to Mahatma Gandhis teachings. Jawaharlal and Motilal Nehru abandoned western clothes and tastes for expensive possessions and pastimes. They now wore a Khadi Kurta and Gandhi cap. Jawaharlal Nehru took active part in the NonCooperation Movement in 1920-1922) and was arrested for the first time during the movement. He was released after few months. Freedom Struggle In 1916, Nehru participated in the Lucknow Session of the Congress. There, after a very long time, member of both the extremist and moderate factions of the Congress party had come. All the members equivocally agreed to the demand for Swaraj (self rule). Although the means of the two sections were different, the motive was commonfreedom. In 1921 Nehru was imprisoned for participating in the first civil disobedience campaign as General Secretary of the United Provinces Congress Committee. The life in the jail helped him in understanding the philosophy followed by Gandhi and others associated with the movement. He was moved by Gandhis approach of dealing with caste and untouchability. With the passing of every minute, Nehru was emerging as a popular leader, particularly in Northern India.
In 1922, some of the prominent members including his father Motilal Nehru had left the congress and launched the Swaraj Party. The decision upset Jawahar but he rejected the possibility of leaving the Congress party. He was also elected as the President of the Allahabad municipal corporation in 1920. Political Life Jawaharlal Nehru was elected President of the Allahabad Municipal Corporation in 1924, and served for two years as the citys Chief Executive. This proved to be a valuable administrative experience for stood him in good stead later on when he became the Prime Minister of the country. He used his tenure to expand public education, health care and sanitation. Civil Disobedience Movement In December 1929, Congresss annual session was held in Lahore and Jawaharlal Nehru was elected as the President of the Congress Party. During those sessions a resolution demanding Indias independence was passed and on January 26, 1930 in Lahore, Jawaharlal Nehru unfurled free Indias flag. Gandhiji gave a call for Civil Disobedience Movement in 1930. The movement was a great success and forced British Government to acknowledge the need for major political reforms. When the British promulgated the Government of India Act 1935, the Congress Party decided to contest elections. Nehru stayed out of the elections, but campaigned vigorously nationwide for the party. The Congress formed governments in almost every province, and won the largest number of seats in the Central Assembly. Nehru was elected to the Congress presidency in 1936, 1937, and 1946, and came to occupy a position in the nationalist movement second only to that of Gandhi. Jawaharlal Nehru was arrested in 1942 during Quit India Movement. Released in 1945, he took a leading part in the negotiations that culminated in the emergence of the dominions of India and Pakistan in August 1947. Prime Minister In 1947, he became the first Prime Minister of independent India. He effectively coped with the formidable challenges of those times: the disorders and mass exodus of minorities across the new border with Pakistan, the integration of 500-odd princely states into the Indian Union, the framing of a new constitution, and the establishment of the political and administrative infrastructure for a parliamentary democracy.
Architect of Modern India Jawaharlal Nehru played a key role in building modern India. He set up a Planning Commission, encouraged development of science and technology, and launched three successive fiveyear plans. His policies led to a sizable growth in agricultural and industrial production. Nehru also played a major role in developing independent Indias foreign policy. He called for liquidation of colonialism in Asia and Africa and along with Tito and Nasser, was one of the chief architects of the non-aligned movement. He played a constructive, mediatory role in bringing the Korean War to an end and in resolving other international crises, such as those over the Suez Canal and the Congo, offering Indias services for conciliation and international policing. He contributed behind the scenes toward the solution of several other explosive issues, such as those of West Berlin, Austria, and Laos. Panch Shila Nehru attained international prestige during his first decade in office, but after the Soviet invasion of Hungary in 1956when New Delhi tilted toward Moscowcriticisms grew against his inconsistency in condemning Western but not communist aggression. In dealing with Pakistan, Nehru couldnt formulate a consistent policy and was critical of the improving ties between Pakistan and the United States; mutual hostility and suspicion persisted as a result. Despite attempts at improving relations with China, based on his five principles (Panch Shilaterritorial integrity and sovereignty, non-aggression, non-interference, equality and cooperation, and peaceful coexistence)war with China erupted in 1962. Final Days The war with China was a rude awakening for Nehru, as India proved ill-equipped and unprepared to defend its northern borders. At the conclusion of the conflict, the Chinese forces were partially withdrawn and an unofficial demilitarized zone was established, but Indias prestige and selfesteem had suffered. Physically debilitated and mentally exhausted, Nehru suffered a stroke and died in May 1964. Jawaharlal Nehrus legacy of a democratic, federal, and secular India continues to present even today. Source: www.culturalindia.net, www.harappa.com, www.iloveindia.com, www.indianchild.com
He was the favourite disciple of Mahatma Gandhi and later on went on to become the first Prime Minister of India.
Indira Gandhi
Indira Gandhi was one of the greatest political leaders of India. She was the first and only woman to be elected as the Prime Minister. She is also regarded as the leader who imposed a state of emergency in the country. She was also known for carrying out the Operation Blue-Star in Punjab that led to her assassination. Indira Gandhi was awarded the Lenin Peace Prize (for 1983-84). Early Life Indira Gandhi was born in an aristocratic family of Nehru on 19 November, 1917, in Allahabad. Her father, Jawaharlal Nehru was a lawyer and also leader of the Indian Nationalist Movement. Indiras mother, Kamala, was a religious lady. It was reported that there was a huge difference between the lifestyle of Jawaharlal Nehru and his wife Kamala. The Nehrus, for traditions, followed a more-western and sophisticated lifestyle. Indiras grandfather, Motilal Nehru was a renowned barrister of that period. He was also a prominent member of the Indian National Congress Party. Due to this, lot of noted leaders and party activists would visit the Nehru House. Mahatma Gandhi was one of them. Therefore, since childhood, Indira Gandhi had developed an interest in the affairs of countrys politics. Indira Gandhi attended prominent schools including Shantiniketan, Badminton School and Oxford. In 1936, her mother, Kamala Nehru succumbed to tuberculosis after a long struggle. She was eighteen at the time. Jawaharlal Nehru was languishing in the Indian jails that time. Political Life After returning from Oxford University, Indira started participating enthusiastically in the national movement. In 1941, Indira married Feroze Gandhi, a journalist and key member of the Youth Congress. Nehru raised objection to the marriage of his daughter with a Parsi. In 1944, Indira gave birth to Rajiv Gandhi followed two years later by Sanjay Gandhi. Post Independence After the independence Jawaharlal Nehru became the first Prime Minister of India. Indira Gandhi decided to shift to Delhi to assist his father. Her two sons remained with her but Feroze decided to stay back in Allahabad. He was working as an editor of The National Herald newspaper founded by Motilal Nehru. During the 1951-52 Parliamentary Elections, Indira Gandhi handled the campaigns of her husband, Feroze, who was contesting from Rae Bareli, Uttar Pradesh. After being elected as MP, Feroze opted to live in a separate house in Delhi. On 8 September 1960, Feroze died after a major cardiac arrest. Congress President Indira Gandhi was a devoted partisan of the Congress Party and became one of the political advisors of Prime Minister Jawaharlal Nehru. In 1959, she was elected as the President of the Indian National Congress Party. After Jawaharlal Nehru passed away on 27 May 1964, Indira Gandhi contested elections and eventually elected. She was appointed as the Information and Broadcasting Minister during Prime Minister Lal Bahadur Shastri.
Indira Gandhi had developed an interest in the affairs of countrys politics.

At that time, people in southern parts of India were protesting over Hindi being considered as the national language. With each day, the situation was worsening in the region. In order to pacify the anger of community leaders, Indira Gandhi visited Madras (now Chennai). During the Indo-Pakistani War of 1965, Indira Gandhi was on a holiday trip to
Srinagar. Despite repeated warnings by the security forces that Pakistani insurgents had entered very close to the hotel, she was staying, Gandhi refused to move. The incident fetched her huge national and international media attention. Prime Minister Following the death of Lal Bahadur Shastri on 11 January 1966, in Tashkent, the party countered a serious trouble, as, some of the senior leaders of the Congress party desired to contest. Unable to reach at a consensus, the high-command led by K Kamaraj picked Indira as their contender. Senior Congress leader Morarji Desai opposed Indiras nomination for the coveted throne and decided to contest against her. During voting, Desai gained only 169 votes as compared to Indiras 355 votes. The virtual reason behind Indiras selection for the post was the belief that Indira is not so competent in taking decisions and thus she would, indirectly be controlled by the top leadership. But Indira Gandhi, in contrast to the high-command, showed extraordinary political skills and elbowed the Congress stalwarts out of power. The Emergency During 1975, the Opposition parties joined by local groups and NGOs staged regular demonstrations in almost all the states of the country protesting against the rising inflation and unchecked corruption in the government. The intensity of protest was increasing day by day. The government failed to pacify them and contain the movement. At the same time, Allahabad High Court ordered her to vacate the seat, immediately. The ruling helped in adding fuel to the ongoing political fire. The agitation and anger of the people amplified. Realizing the consequences, Indira Gandhi, on 26 June, 1975, declared a state of emergency, due to the turbulent political situation in the country. Now, the political baton came into the hands of Indira Gandhi, which she used very tactfully. All her political rivals were imprisoned, constitutional
rights of the citizens were abrogated, and the press placed under strict censorship. Post Emergency Period In the next elections, Indira Gandhi was defeated by the Janata Dal, led by Morarji Desai and Jai Prakash Narayan. Congress managed to win only 153 Lok Sabha seats, as compared to 350 seats it grabbed in the previous Lok Sabha. During the electoral campaign, Janata Dal leaders urged the people to choose between democracy and dictatorship. Though the Janata Dal emerged victorious by a huge margin it could not keep the coalition intact for longer. The allies were concentrated more on the self-development. They would fight almost on all the issue and every ally threatened to quit it their interest is not served. The internal strife became evident within months of taking charge. To divert the attention of the people from their failure the Janata Dal ordered to arrest Indira Gandhi. However, the strategy crashed disastrously and gained Indira Gandhi, a great sympathy. Operation Blue Star In September 1981, a Sikh militant group demanding Khalistan entered into the premises of the Golden Temple, Amritsar. Despite the presence of thousands of civilians in the Temple complex, Indira Gandhi ordered the Army to barge into the holy shrine. The operation was carried out with tanks and armoured vehicles. The act was viewed as an unparalleled tragedy in the Indian political history. The impact of the onslaught increased the communal tensions in the country. Many Sikhs resigned from the armed and civil administrative office and also returned their government awards. On 31 October 1984, Indira Gandhis bodyguards Satwant Singh and Beant Singh, as a revenge of the Golden Temple assault, assassinated the Prime Minister, Indira Gandhi. Source: www.thefamouspeople.com, www.culturalindia.net
When, as an unknown monk, Swami Vivekananda left the shores of India in 1893 on his historic travel to America, neither the West nor the East was conscious of the new chapter that this unidentified prophet was going to open in the history of mankind. Even today nearly a hundred years after his first landing in the West, the nature and extent of Vivekanandas impact on Western thought and life are hardly clear to us. History says that a Pauline type of spiritual invasion takes at least a few centuries to receive acceptance from the world. The Roman Empire which crucified Christ in 33 AD had, in the long run, to surrender to His message of Love, and by 300 AD Christianity became the state religion of Rome. Here now, for the first time in the history of mankind, a prophet from India was carrying the message of the Orient to the far West, to the continents of Europe and America. Why did Vivekananda go to the Western people and preach the ancient message of India in their language, English, using their frames of thought like science and logic? He only fulfilled the divinely ordained purpose, the divinely chosen mission, that the forces of history had imposed upon him. To put it plainly, like Paul carrying the message of Christ from the world of Jews to that of Gentiles, Vivekananda was born to carry the ancient message of India to the West. That was, and still is, the need of the West, and he was born to satisfy that need. Vivekananda was fully conscious of the historic role he was destined to play. At the Brooklyn Ethical Society, U.S.A., when someone pointed out that Hinduism was not a proselytising religion, he replied I have a message to the West as Buddha had a message to the East.1 He made the people of the West feel that here was a prophet who came not to proselytize but to help, not to convert but to transform, not to subdue but to elevate, not merely to preach but also to live the great philosophy and also to help them live it. He came not with the jingoistic pride of a particular national culture with its rituals and symbols but as a worshipper of the undeniable divinity in man, the ever present infinity of knowledge, bliss and life which Vedanta finds at the core of every living being. He came not to a foreign land, but to his own sisters and brothers who had for centuries remained bound by the dogmas of original sin and hell-fire, deprived of the knowledge that they themselves contained the infinity of Godhead. Vivekanandas passionate plea at the Chicago Parliament of Religions is unforgettableAllow me to call you, brethren, by that sweet name, heirs of immortal bliss. Among Englishmen he found the best specimens of humanity with great integrity of character and unflinching devotion. Among Americans he found living Vedantins, not just talkers of Advaita. Of the nine active years of his life he spent more than five in the West. He knew the parched soil of the West was waiting for a shower. He brought the shower of love and
Interprets Vedanta to the West
Vivekananda
sacrifice and sowed the seeds of Vedantathe omnipotence, the omniscience, the ever-present holiness and divinity in all beings. He went without the least trace of ego, floating on the mercy and guidance of the Lord. He went as a messenger of God. He went with the intellect of Samkara, the heart of Buddha and the burning power of God-realization of his master Ramakrishna. His watchword wasThe goal is to manifest the divinity within.....Books and temples and churches are but secondary details. For him the world was not, only God was, and all that was, was permeated with God. One of his admirers, the great psychologist and philosopher of the 19th century America, Dr. William James found in Vivekananda an honour to humanity. In the late 90s of the 19th century none was more conscious or concerned than Vivekananda with the clouds of storm that were gathering on the horizon of the West which was dreaming of making the earth a materialistic heaven. In 1897 after his triumphal return from the West he pointed out to Indians, The whole of Western civilization will crumble to pieces in the next fifty years if there is no spiritual foundation....And what will save Europe is the religion of the Upanisads.2 Vivekananda entered the Western arena when the old order was yielding place to a new one. It was a period of a great transition in the worlds of both science and religion. With Darwins discovery that man came not from Adam and Eve but from apes, the entire theological edifice of orthodox Christianity was shaken to its foundations. In the latter half of the 19th century Western civilization was passing through an agonizing period of incertitude. A new life-giving philosophy of reason was yet to be born, while the old faith in a Church-dominated religion and an extra-cosmic God had lost credibility for the ever-growing number of rationalistic people. It was a time, as Vivekananda said, When the sledgehammer blows of modern antiquarian researches are pulverizing like masses of porcelain all sorts of antiquated orthodoxies, when religion in the West is only in the hands of the ignorant and the knowing ones look down with scorn upon anything belonging to religion.3 In short, it was a period of intellectual ferment and spiritual crisis in the West. While the ignorant ones tried to cling fanatically, even in the wake of iconoclastic and rationalistic sciences, to the old order, the knowing ones began to search for peace and consolation in other philosophies. Scepticism became the go of the day with the Western intellectuals. Millions left the Church which failed to satisfy scientific reason. Many surrendered themselves to Schopenhauerean pessimism and waited in utter existentialist morbidity for an end to life which was ruled, according to Schopenhauer, not by a providential God, but by a blind will that created both good and bad alike with an irrational indifference. Many, again, surrendered themselves
to Kantian agnosticism which rested complacently on the assumption that the ultimate Reality was unknown and unknowable to the mind of man. But the large majority of Western people went straight to the new glittering world of material wealth and prosperity which the age of Newtonian science and Industrial Revolution promised to them. The emerging technology became synonymous with science. Technological advancement which brought unprecedented industrial wealth for the first time in both Europe and America arrogated to itself the sanctity of science. Its object of worship was matter or, more precisely, gold and worldly enjoyments. Its crowning title became scientific materialism. The true spirit of science, which is essentially a search for truth and reality, was for the time being relegated to a secondary position. Vivekananda foresaw the tragic end of dollar worshipping science and cautioned the West in California, Thinkest thou of matter; matter thou shalt be. Vivekananda knew fully well that traditional religious sentiments would not hold water with confirmed materialists and rationalists. What they wanted was reason. In his speech of The Absolute and Manifestation delivered in London in 1896, Vivekananda declared openly: Materialism prevails in Europe today. You may pray for the salvation of the modern sceptics, but they do not yield, they want reason. The salvation of Europe depends on a rationalistic religion, and Advaitathe non-duality, the oneness, the idea of the Impersonal Godis the only religion that can have any hold on any intellectual people. It comes whenever religion seems to disappear and irreligion
seems to prevail, and that is why it has taken ground in Europe and America.4 But the task was not easy. It was in 1896 that Swamiji met Nikola Tesla, the most successful electrician-scientist of America in those days. In a letter to E.T. Sturdy dated 13 February, 1896, Swamiji wrote: Mr. Tesla was charmed to hear about the Vedantic Prana and Akasa and the Kalpas which according to him are the only theories modern science can entertain....Mr. Tesla thinks he can demonstrate mathematically that force and matter are reducible to potential energy. I am to go and see him next week, to get this new mathematical demonstration.5 But Tesla failed to keep his promise, and Western science had to wait for ten more years for the rise of Albert Einstein to realize the oneness of matter and energy and the formulation of the Field concept of force. Vivekananda was persistent in his attempt to preach Vedanta in the language of Western science, although it had been a terrible struggle, as he said. The West looked upon the slumbering India, quietly suffering under foreign domination for hundreds of years, as a heathen land where religion and philosophy were synonymous with snake-charming, widow-burning, arrant superstitions and unimaginable idolatry. Moreover the largest majority of so-called Western intellectuals were not even acquainted with the bare principles of Indian thought like Atman, Maya, Jiva, Karma, Dharma etc. The establishment of the experimental truths of Vedanta in such a totally different society and culture demanded the backbreaking labours of a spiritual Hercules endowed with superhuman powers of the intellect and will. Four days after meeting Tesla, Swamiji wrote to his Madras disciple Alasinga:
Then you see, to put the Hindu ideas into English and then make out of dry philosophy and intricate mythology and queer startling psychology, a religion which shall be easy, simple popular, and at the same time meet the requirements of the highest minds is a task only those can understand who have attempted it.6 The main difficulty was the strait-jacket thinking of the scientists of those days who were almost totally reluctant to accept anything unless it came from their own stalwarts. In January 1896 Vivekananda openly exposed the scientific dogmatism of the West in his speech on Microcosm delivered in New York: When a great ancient sage, a seer, or a prophet of old, who came face to face with the truth, says something, these modern men stand up and say, Oh, he was a fool! But just use another name, Huxley says it or Tyndall, then it must be true, and they take it for granted. In place of ancient superstitions, in place of old Popes of religion they have installed modern Popes of science.7 The worship of scientific materialism was being safely conducted by the modern priests of science. Vivekanandas real struggle was to make a dent in the adamantine walls of this great scientific bastion which 19th century Western thought had regarded as invincible and infallible. But cracks began to appear in the same bastion, firstly as a sheer reaction to dollar-worshipping acquisitiveness and, secondly, as an effect of a series of revolutionary scientific discoveries from Michelson and Morleys experiment in 1893 to the latest findings of Particle Physics. And today the same Advaita Vedanta which the Oriental prophet gave them almost a century ago stands as the only solution to the enigmatic problems of modern physics. Within twelve years after Vivekanandas passing away came the first explosion from the First World War. After the First World War Europes savant philosopher Romain Rolland, coming out of his imprisonment for anti-war propaganda, finally stumbled on the message of RamakrishnaVivekananda, and found it to be the only key to life, the only balm to a feverish Europe which had murdered sleep. Even Rollands upholding of Vivekanandas message failed to quieten the rising tumult of war and acquisitivenessthe two natural passions of a purely materialistic society. In 1939 came the much more devastating Second World War. In 1945 the first atom bomb was experimentally exploded at Alamogordo and then successfully dropped on Hiroshima and Nagasaki, to the shock and horror of millions of people. When the celebrated physicist and chief coordinator of the Manhattan Project, Robert Oppenheimer, went to attend a party hosted to celebrate the great occasion, he found, to his dismay, that the party was a dismal flop and people later disagreed about the bomb-explosion. In this state
of confusion Oppenheimer saw an otherwise coolheaded scientist going out of the party to vomit. The reaction had begun wrote a stupefied Oppenheimer.8 On July 16, when the first bomb was experimentally exploded in the desert area of Alamogordo, and as the stupendous dazzling conflagration lit up the entire sky, Oppenheimer, standing ten thousand yards away, began to hum spontaneously the lines from the Gita: If the radiance of a ten thousands suns were to burst into the sky that would perhaps be like the splendour of the Mighty One.9 That was a moment of great significance when Western science converged towards Eastern Vedanta, as A.D. Reincourt says in his book, The Eye of Shiva.10 This convergence became more and more accentuated in subsequent years. Nobel physicist Schrodinger, writing on the growing importance of consciousness in Quantum Physics, declared: In all the world there is no kind of framework within which we find consciousness in the plural. This is simply something we construct because of the temporal plurality of the individuals. But it is a false construction....The only solution to this conflict, in so far as any is available to us at all, lies in the ancient wisdom of the Upanisad.11 In his presidential address at the All-World Science Congress held in Washington in 1973 on the 500th anniversary of Copernicus, Nobel physicist Werner Heisenberg declared: What is really needed is a change in fundamental concepts. We are probably forced in our concepts to abandon the atomic materialism, of Democretus.... We cannot exclude the possibility that after some time the current themes of science and technology will be exhausted, and a younger generation will turn for rationalistic and pragmatic attitudes towards an entirely different approach.12 In his well-known book Physics and Philosophy Heisenberg anticipates an entirely different approach to todays physics which is in keeping with the Eastern traditional philosophy. The great scientific contribution in theoretical physics that has come from Japan since the last War may be an indication of a certain relationship between philosophical ideas in the tradition of the Far East and the philosophical substance of Quantum Theory.13 New writers on modern physics and Eastern thought in the late 70s of the twentieth century are turning more to Neo-Vedanta, the ancient
philosophy of India as interpreted and adapted to modern thought by Sri Ramakrishna and Vivekananda. Amaury de Reincourt in his brilliant book on modern physics and Eastern philosophy entitled The Eye of Shiva stresses the paramount importance of the message of Indian mysticism. ... Can a connection between the scientific and mystical frames of reference be established over and beyond a certain metaphysical parallelism ? The answer lies in the fact that Indian mysticism, at least as far as its leading representatives are concerned, has evolved as much in the past hundred years as the science of physics itself, in a direction that points towards an inevitable convergence of the two.14
Vivekananda knew fully well that traditional religious sentiments would not hold water with confirmed materialists and rationalists. What they wanted was reason.
Reincourt points out what would perhaps be considered the most significant aspect of Vivekanandas interpretation of Vedanta. Reincount points out what would perhaps be considered the most significant aspect of Vivekanandas interpretation of Vedanta. With Swami Vivekananda Vedanta has in fact evolved into a science which is interchangeable with the science of physics itself. Religion is a matter of language, as Swamiji once pointed out to his British disciple Nivedita. It was Samkaras mission to establish and resucitate Advaita Vedanta by ending the dominance of the Buddhist intellectuals and atheists of his time. And therefore Samkaras way was primarily intellectual. His gigantic intellect dwarfed the philosophical adversaries of his time leading to the triumph of Advaita Vedanta all over India. Vivekanandas mission was both Buddhas and Samkaras. Both Buddha and Vivekananda were motivated by one pivotal reasonalleviation of human suffering. Vivekananda always reaffirmed that Buddha preached nothing but Vedanta in his simple ethical way which even Upali, the barber, or Chanda, the candala, could grasp and practise. Vivekananda was absolutely clear about his mission. And this is how he expressed it to Nivedita: My ideal indeed can be put into a few words and that is to preach unto mankind their divinity, and how to make it manifest in every movement of life.15
The language and reason of modern science and physics that Vivekananda used for preaching Vedanta was just an instrument. His real mission was not merely the intellectual awakening, but also the spiritual elevation of mankind, especially in the materialistic West. The profound simplicity of his exposition sounds sometimes too simple to the ear of orthodox scholars. But it is the same ancient philosophy restated in modern language. A prophet is born primarily for the salvation of suffering humanity, not for teaching or entertaining scholars. And he does not rest until that philosophy becomes living, practical and dynamic in all spheres of life. Vivekananda came not just to preach a theoretical Vedanta, but also to demonstrate how to make it practical and solve the problems of life. Yet Vivekanandas intellectual brilliance in the new exposition of Advaita Vedanta is just phenomenal. He was preaching Vedanta like Acarya Samkara, but he was not preaching it to Hindu pandits or Buddhist scholars who were thoroughly soaked in the tradition of Sanskrit learning and the Upanisadic teaching. Vivekananda was speaking to the curious West neither acquainted with nor believing in the Upanisadic ideas which had till then remained hidden in cryptic books written in an archaic language, accessible only to a few scholars and specialists. His job was to bring Vedanta from the ivory tower of pandits to the doors of hardcore materialists and the laboratories of modern physicists, and finally to the arena of everyday living for common people. He wrote to his Madras disciple Alasinga: The dry, abstract Advaita must become living poeticin everyday life: out of hopelessly intricate mythology must come concrete moral forms: and out of bewildering yogi-ism must come the most scientific and practical psychologyand all this must be put in a form so that a child may grasp it. That is my lifes work.16 Vivekananda, whose approach combined both Buddhas passionate feeling for human suffering and Samkaras brilliant exposition of the nature of the ultimate Reality, had a more humanistic and practical approach. In fact it was the mission of his life to make the mystical and intellectual Vedanta practical. By practical he meant attainable by all people in all walks of life. It is this Practical Vedanta that we find in Vivekanandas final summarization of Vedanta in five sentences:
Each soul is potentially divine. The goal is to manifest this Divinity within by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophyby one, or more, or all of theseand be free. This is the whole of religion, Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.17 Now compare these lines with the aphoristic single-line statement of Samkara of the essentials of Vedanta: Brahman alone is real, the world is unreal; and the individual soul is nothing but Brahman, Vivekananda takes the latter half of Samkaracaryas line, and gives it supreme importancethe essential Divinity of life. Swamijis five lines are an expression of this central theme of Vedanta which considers humanity to be heirs of immortal Bliss (Amrtasya putrah). Of the first half of Samkaras line, Swamiji emphasized the reality of Brahman more than the unreality of the world. He saw Brahman everywhere, in all people; he saw nothing else. The unreality of world was subsumed in the tangible, ever-present reality of brahman. The new profile given to the ancient Vedanta by Swami Vivekananda has come to be known as Neo-Vedanta. There is yet another special feature in Vivekanandas interpretation of the ancient Vedanta Philosophy. Till then Vedanta philosophy had remained divided into three watertight systems: the Dvaita philosophy of the school of Madhva, the Visitsadvaita of Ramanuja, and the Advaita philosophy of Samkara. The exponents of each of these three streams of Vedanta philosophy always tried to eliminate the other two and to establish its own validity. Vivekananda, following the footsteps of his Master, Sri Ramakrishna, interpreted Vedanta philosophy for the first time in history in a comprehensive way which included all these three streams of thought. By Vedanta, Vivekananda always meant all the three schools of Vedanta: dualism, leading naturally by the process of reason to qualified monism, and qualified monism culminating in the same way in the Advaita. Dualism, qualified monism and nondualism are only three gradually ascending stages
of vision which unfold themselves as man develops finer and finer intelligence. This was not only a historic achievement in the field of Indian philosophy but it was also the beginning of a far more comprehensive philosophy of life, for Vivekanandas interpretation of Vedanta negated nothing, either of heaven or earth, but made a bridge between the two. The old idea was, said Vivekananda, to develop one idea at the expense of all the rest. The modern way is harmonious development!... He who gets the whole must have the parts too. Dualism is included in Advaitism (monism).18 The modern way of VivekanandaVedanta related ordinary life to spiritual sadhana, science to religion, action to contemplation, matter to mind, immanence to transcendence, the World to God, and man to Brahman, the supreme Reality. The far-reaching consequences of Vivekanandas interpretation of Vedanta are yet to be fully understood and realized in the different levels of world culture today. Nivedita has expressed the profound uniqueness of Vivekanandas Vedanta in a few lines of unparalled clarity and depth: It is this which adds its crowning significance to our Masters life, for here he becomes the meetingpoint, not only of East and West, but also of past and future. If the many and the One be indeed the same Reality, then it is not all modes of worship alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of realization. No distinction, henceforth, between sacred and secular. To labour is to pray. To conquer is to renounce. Life is itself religion.19 Like Buddha speaking in Pali to the commoner, or Christ speaking common Hebrew, Vivekananda was the first oriental prophet who preached Vedanta in the commonest language of the WestEnglish. The Vedas, however, has to come down to our level, declared Vivekananda, for if they told us the highest truth in the highest way we could not understand it.20 And he was conscious that he was destined to speak of the Vedas not as a Hindu scripture, not as the cradle tenet of a particular religion called Hinduism, but as a statement of universal principles meant for all mankind. By the Vedas, no books are meant he said, They mean the accumulated treasury of spiritual laws
discovered by different persons in different time.21 And Vedanta is the quintessence or the central philosophy of the Vedas. What a stupendous task it must have been for him to speak of the highest Vedantic ideas of timeless heritage and universal appeal in the modern language of science, especially of physics and psychology, when physics itself was in an undeveloped stage during the period of Vivekanandas preaching in the West! It is about Vivekanandas interpretation of Vedanta in the language of todays science. Swami Jitatmananda, (born 1941) is a monk of the Ramakrishna order. He has worked in the Missions various centers as Headmaster, and Principal, Deputy Director of the School of Foreign Languages in the Hyderabad center, as the Editor of the Prabuddha Bharat, the monthly English journal started by Swami Vivekananda in 1896. Since 1986 the Swami has been representing India at various international conferences. He also visits universities and institutions of scientific research and speaks on the co-relation of science and spirituality. In 1999 the Swami was chosen by the Government of India to represent India in the International Millennium Celebration organized by Chicago Mayor at Chicago. In August 2000, he was invited by the United Nations for the Millennium World Peace Summit of the Spiritual and Religious leaders of the world, where he spoke on the NeoHinduism of Shri Ramakrishna in the General Assembly Hall of the United Nations. Bhavans Book University has published three of his books namely : (i) Modern Physics and Vedanta, (ii) Holistic Science and Vedanta and (iii) Science, Ethics, Holistic Values under Bhavans Book University Series. Source: Modern Physics and Vedanta, Bhavans Book University, Mumbai, India
Reference
. The Complete Works of Swami Vivekananda (Calcutta: Advaita Ashrama, 1973), Vol. 5, p. 314 (Hence Complete Works.) 2. Complete Works (1973), Vol. 3, p. 159. 3. Complete Works (1973), Vol. 3, p. 110. 4. Complete Works (1976), Vol. 2, p. 139. 5. Complete Works (1973), Vol. 5, p. 101. 6 . Complete Works (1973), Vol. 5, p. 104. 7. Complete Works (1976), Vol. 2, p. 218. 8. Robert Oppenheimer, Letters and Re-collections, Edited by Alice Kimball Smith and Charles Weiner (Cambridge, Mass, Harvard University Press, 1980) p. 292. 9. Srimad Bhagavad-Gita, 11.12. 10 . Amaury De Reincourt, The Eye of Shiva (New York: Willian Marrow & Company Inc., 1981) Pp. 13-14. 11. Erwin Schrodinger, My View of the World (London: Cambridge Univ. Press. 1964), Chapter 4. 12. American Review, Summer 1974, Pp. 48-55. 13. Werner Heisenberg, Physics and Philosophy (New York: Harper and Row Publishers, 1958) p. 173. 14. The Eye of Shiva 15. Complete Works (1972), Vol. 7, p. 501. 16. Complete Works (1973), Vol. 5, Pp. 104-105. 17. Complete Works (1977), Vol. 1, p. 124. 18. Complete Works (1972), Vol. 7, p. 87. 19. Complete Works (1977), Vol. 1, p. xv. 20. Complete Works (1972), Vol. 7, p. 34. 21. Complete Works (1977), Vol. 7, p. xiii.
1
Goes to Greece
Vedanta is an accumulated treasury of wisdom discovered by ancient Indian sages which acts as a Path-finder to the Eternal and leads the way as a beacon light to those in search of eternal happiness and peace. It belongs to the class of Literature Immortal. A sincere reader of literature cannot escape being struck by the rational bent and speculative daring of the sages. The age of Vedanta or the age of the Upanishads is a rare epoch in human history which has registered a distinct breakthrough in mans quest for truth and abiding happiness and which had had far-reaching consequences the subsequent Ages. No wonder the whole world welcomed Vedanta as and when it could access it, since it was universal in application and acceptance. Greece was no exception. Indias wealth and wisdom were known to the whole world as also to Greece, much before Alexander the Great arrived in India in 327 BC. The philosophic and mathematical ideas of Pythagoras (6th Century BC) were derived from India, according to the biographer of Pythagoras. His biographer further records that Pythagoras had studied the esoteric teachings of the Vedanta. According to Aristotles music pupil Aristoxenus, Indian Vedantins were seen in Athens interviewing Socrates. The story of an Indian philosopher who visited Socrates in Athens speaks volumes about the importance Greece gave to Vedanta. It appears that the Indian philosopher asked Socrates to tell him how human life may be improved. Socrates replied that it is possible by inquiring into human nature. The Indian philosopher then puts the question as to How can one understand things human, who does not understand things Divine? Writing about this incident in the life of Socrates, Prof. Max Muller, the famous German scholar is constrained to remark that the Indian philosophers statement proves the thoroughness of the Indian mind, which is interested in knowing the grassroot secrets of life and its mystery. Socrates, Plato and Aristotle were the first three philosophers from Greece, considered to be the cradle of Western philosophy and thought, who
Vedanta
laid the foundation of Western philosophy as early as in the 5th century BC. Socrates was probably the first to think in terms of Vedantic philosophy since he believed in one God, divinity of the soul, rebirth and the supreme importance of knowledge. Plato, his pet disciple, imbibed the spirit of Socrates and carried on the mantle of his philosophic thought after Socrates demise. According to historians, even as early as in the 5th century BC Indians were known to have been remarkable sea travellers who built their own ships and went across in these ships around the globe thorough well established trade routes. In the Rig-Veda there are enough references to sea travel around the globe by Indians. It appears that crossing the sea and going overseas in the Vedic Age was never considered a sin which warranted atonement [Prayaschitta]. It is likely that Vedantic thought went to Greece by exchange of philosophic thought between Vedantic pundits who went to Greece from India and the philosophers from Greece. After Socrates died in 399 BC the mantle of his philosophic thought was carried forward by Plato. Since Plato had made some efforts to save the life of Socrates from drinking hemlock and since it was well-known that he was close to Socrates, the then Government of Greece started viewing Plato with a needle of suspicion.
This division is based entirely on the character and aptitude of a person to take up the assigned responsibility and has absolutely no bearing on his birth.
It was expected that there was a risk to his life if he continued to stay in Athens. His close friends therefore advised him to go away from Greece. Accordingly Plato left Athens in 399 BC and after travelling extensively for 12 years, returned to Athens in 387 BC. He was 40 years old when he returned. By then he had ripened to maturity. Thereafter he wrote several works of which the most important are 1. The Dialogues of Plato and 2. The Republic. In fact, the Dialogues of Plato remains as one of the priceless treasures of world literature. During his extensive travel Plato seems to have imbibed the wisdom of scriptures from whatever sources he could get as is evident from his writings. It
is believed that Plato went to Italy where he got acquainted with the philosophy of Pythagoras, the founder of mathematics and the father of music. From there he is believed to have travelled to Sicily, Egypt and nearby countries and finally to the banks of the Ganges in India before returning to Athens. There is no unanimity about his having visited India. However, the famous American philosopher Will Durant wrote a book known as The Story of Philosophy which was first published in America in 1926 after 11 years of research and three years of actual writing. In this book, Durant has given sufficient indications to establish evidence that Plato did visit India. Durants assumption that Plato visited India could be reinforced if we consider the following points: 1. Plato, having been a keen student of Socrates who was himself a student of Vedanta, must have quenched his thirst to learn more about Vedanta by visiting India, the country of its origin. No one, particularly a seeker of wisdom like Plato, would miss when such an opportunity arose to visit India. 2. It is now well established by researchers that the Vedantic thought went to Greece much before Socrates and those who wanted to know more about Vedanta were keen on visiting India... 3. A careful study of Platos The Dialogues of Plato, convinces that Plato could not have written this book without an intimate firsthand knowledge of Vedanta in India and without having been influenced by the inspiring thoughts contained in the Vedas. The Rigveda which is the oldest scripture in India, contains a chapter under the heading Purusha Suktha which is considered the quintessence of Vedic wisdom. Lord Krishna himself asserts in the Bhagavad Gita Vedeshu Paurusham which means that among the Vedas, Purusha Sukta is the very best hymn. Even the Mahabharata considers Purusha Sukta as the very foundation of the Vedas. The Purusha Sukta describes in great detail the process of creation of the universe and all living beings in the mould of the Paramatman or Purusha. It particularly deals with the classification of human beings into four divisions as Brahmana, Kshatriya, Vysya and Shudra with a view to dividing them with the various responsibilities involved in running society. This division is based entirely on the character and aptitude of a person to take up the assigned responsibility and has absolutely no bearing on his birth. This division of labour based on ones aptitude and ability finds its echo almost verbatim in Platos Dialogues. This is reflected in Will Durants book The Story of Philosophy.
Citizens, you are brothers. But yet, God has framed you differently. Some of you have the power of command and those He made gold, wherefore they have the greatest honour. Others, silver, to be auxiliaries; others again who are to be husbandmen and craftsmen, He made them of brass and iron; and the species will generally be preserved in the children. But as you are of the same original family, a golden parent will sometimes have a silver son or a silver parent a golden son. And God proclaimsthat if the son of a golden or a silver parent has an admixture of brass or iron, then nature requires a transposition of ranks; and the eye of the ruler must be pitiful towards his child because he has to descend in the scale to become husbandman or another artisan just as there may be others sprung from artisan class who are raised to honour and become guardians and auxiliaries. For an Oracle says that when a man of iron or brass guards the state, it will be destroyed. The comparison of human beings with metals like gold, silver, brass and iron probably refers to the differences in their aptitudes and qualities based on the three gunas namely Sattva, Rajas and Tamas or to a combination of them. This is similar to what Lord Srikrishna says in the Bhagavad Gita The four castes (Brahmana, Kshatriya, Vysya and Shudra) are created by me according to ones mode of Prakriti predominant in each and apportioning corresponding duties to them. Hence The Dialogues of Plato seems to bear ample testimony that Plato was irreconcilably influenced by the Divine revelations contained in the Purusha Sukta and the Bhagavad Gita (the quintessence of Vedanta) in regard to running of a smooth society. B.M.N. Murthy Source: Bhavans Journal November 15, 2010
The Concept of God in Advaita Vedanta

Advaita Vedanta declares that Nirguna Brahman alone is real. The world is unreal and illusory. According to Hindu philosophy, whatever is real must be eternal and changeless. Perpetuity and changelessness are the two criteria with the help of which we can judge what is real. Someone may say, What the Hindu philosophers say does not make any sense! Look at me. Im surely not eternal. Im not going to live forever! Yet am I not real? Then again, Im not changeless. Mentally and physically Ive undergone many changes. I used to be a little child and would think like a child then; now Im fully grown and think like an adult. Surely Im not changeless, yet am I not real? In reply, the Hindu philosophers say, You may not be aware of it, but in your day-to-day life you also judge reality in terms of perpetuity and changelessness. For instance, if you saw a UFO land in your backyard, stay there for ten minutes, and then suddenly vanish into thin air, you would realise that what you saw was not real. You would realise that the sighting of the UFO must have been caused by either an optical illusion or your heightened imagination. On the other hand, had the UFO existed forever, it would be considered real by you. In that case your judgment of the reality of the UFO would be based on its perpetuity or eternal nature. Now consider a hypothetical creature. Let us suppose it changes its form every ten seconds. The first ten seconds it is a dog, then it becomes a weasel, then a raccoon, then a rabbit, and then something else. If we ask, Whats this creature really? you will say, It has been changing every ten seconds, thats why I dont know what it really is. Due to its ever-changing nature you are not able to determine the true identity of the creature; you cannot know what it really is. Had the creature not changed at all, there would be no difficulty for you in ascertaining the true or real identity of the creature. You will know its reality in terms of its changelessness. The unreality of the world can also be determined by its eternally changing character. The world, which has a beginning in time, cannot be eternal; it must be transitory. Being transitory it cannot be real. According to Advaita Vedanta, Nirguna Brahman alone is real because it is eternal and changeless. Every action is prompted by a sense of want. By definition, God cannot be wanting in anything. Why then should He act?Or create the world? To this question Advaita Vedanta gives a very startling reply. It says that God has not really created this world. This view is supported by very reliable testimony. The Nasadiya Sukta or the Creation Hymn of the Rig-Veda supports this view. This hymn ends with the following stanza: This worldfrom where it came, whether it was made or whether not He who is the overseer in the Highest Heavens surely knows or perhaps knows not. In this hymn doubts have been raised about the real creation of the world. The overseer in the Highest Heavens is none other than God or Saguna
being considered a snake. The reality is the rope, but it is being observed as a snake. As long as the illusion lasts, the so-called snake seems to be real. When the optical illusion is dispelled the so-called snake disappears. The observer comes to realise that even though the snake appeared to exist for a while, it was actually never there. The rope represents Nirguna Brahman or Impersonal God, and the snake represents the world. Nirguna Brahman, being eternal and changeless, is the only reality that exists. To a person who has come to know Nirguna Brahman, the world is not real to him anymore. He also comes to know that the world was never created. Therefore, the question about the origin or creation of an uncreated world cannot arise. Nor can we raise the question about Nirguna Brahmans motive for creation.
According to Advaita Vedanta, Nirguna Brahman alone is real because it is eternal and changeless.
From another angle it can be said that the transformation of Nirguna Brahman into the world is not a real transformation. It is only an apparent transformation. This kind of apparent transformation is called Vivarta in Sanskrit. Real transformation is called Parinama. According to Advaita Vedanta, the world is a Vivarta of Nirguna Brahman. It is not the Parinama of Nirguna Brahman. How does Advaita Vedanta define maya? According to Advaita Vedanta maya is inexplicable. It cannot be said that maya really exists, nor can it be said that it does not exist. Aside from that, maya is of the nature of ignorance. Maya, as ignorance, has created this world. Western logic has a law called the law of excluded middle. According to this law, there cannot be anything between Yes and No. Judging by this law, the definition of maya given by Advaita Vedanta appears to be a flawed definition. It is not logically sound. But a humorous analogy can be used to indicate that this objection is refutable. Let us suppose a man saw a gangster commit a murder in broad
Brahman. He is all knowing. He must know that the world has been created by Him. If He does not know, then it may mean that from His point of view no world has really been created. For what is not really there, the question of knowing its existence cannot arise. Advaita Vedanta uses the analogy of a magician to explain this. The magician using hypnotic suggestion casts a spell on the audience so that its members think they see an apple tree. The audience, which is under the magicians hypnotic spell, will see the apple tree. But will the magician see the apple tree? No! Because he is not under the spell of his own magic or hypnotic power. So also God by His magical power maya has created this world. From His point of view He has not really created anything. However, those under the sway of Gods maya will think the world really exists. To explain the illusory and unreal character of the world, Advaita Vedanta also uses the analogy of a rope, which owing to an optical illusion is
daylight. Before the gangster was able to escape, the police arrived and arrested the gangster. The police then came to the man who had witnessed the murder and said, Sir, youre the sole witness to this murder. You will have to give your evidence to convict this murderer. Youll be summoned to the court in course of time. That same day at midnight the man got a phone call from a stranger who said, Weve been watching you. If you give your evidence against our boss in the court, well surely kill you. The man was in a dilemma. He was scared of defying the police and at the same time he was scared of being killed by the gangsters. Nevertheless, on the appointed day he went to the court. Pointing to the murderer the judge asked him, Did you see this man commit murder? The man replied, Your honor, I can neither say Yes nor can I say No. The judge said, What youre saying doesnt make any senseit goes against the law of excluded middle! You must be able to say whether you saw this man commit the murder or not! The witness said, Your honor, if you permit me to ask you just one question, Im sure youll realise what Im saying makes complete sense. The judge said, All right, go ahead. Then the man asked the judge, Your honor, do you still beat your wife?
dreamless sleep and (4) the experience of Nirguna Brahman. The first three experiences are common to all. Only spiritually illumined souls have the fourth experience, which is called the turiya experience. The Sanskrit word turiya means the fourth. With the help of your dream experience, the objection that something as negative as ignorance can never create this tangible world can be refuted. When you dream, you exist in your dream world. This dream world is the creation of your own mind. But can you create your dream world while you are still experiencing the world of your waking state? Obviously not. To be able to create your dream world first of all you must have to be ignorant of the world that you experience in your waking state. In other words, unless you have ignorance of the world that you experience during your waking state, it is not possible for you to create your dream world. Therefore, it wont be wrong to say that your ignorance creates your dream world. In the same way it can be said that your ignorance of Nirguna Brahman creates the world of your waking state. When you become aware of Nirguna Brahman, the world experienced in the waking state is proved to be unreal, just as your dream world is proved to be unreal when you wake up from your sleep. The ignorance of Nirguna Brahman is maya. Thats why Advaita Vedanta says that maya as ignorance has created this world. As long as you are aware of this world, you cannot deny the existence of maya, which is the cause of this world. Therefore during your waking experience you must admit that maya exists. But when you have the fourth experience, the experience of Nirguna Brahman, the world that you experience in the waking state ceases to exist along with its cause, maya. Thats why Advaita Vedanta holds the position that maya is inexplicable. It can neither be said that maya really exists nor can it be said that it does not exist. What position is taken by Advaita Vedanta in regard to the doctrine of predestination? This is the doctrine which claims that God has predetermined everything that is going to happen in the future. According to the doctrine of predestination, all future events have already been determined by God.
According to Advaita Vedanta maya is inexplicable. It cannot be said that maya really exists, nor can it be said that it does not exist.
The judge was now in great trouble. What answer would he give? If he said No then it would be as good as admitting that he had been beating his wife before, but not anymore. On the other hand, if he said Yes, that would be even worse! The definition of maya is something like this. The second part of the definition, which states that maya, as ignorance, has created this world, may not be considered logical by some. You may object by saying that as ignorance is negative in character, it is impossible for it to create this tangible world. Before refuting your objection it is necessary to realise that Advaita Vedanta recognises four experiences of man(1) the waking experience, (2) the dream experience, (3) the experience of
(Concluded)
Swami Bhaskarananda, Editor-in-Chief of Global Vedanta, an organ of Ramakrishna Mission Centre at Seattle, USA. Source: Bhavans Journal, September 15, 2011
Sri Nikethanam
Pursuit of joy is the single common driving force for all life-forms and that search continues in many different directions. Our scriptures and saints teach us that true eternal joy that does not have a droplet of sorrow can be found only in self-realisation. In order to attain the same many different paths have been enlisted by the scriptures. However, in this age of Kali, given the robotic hectic lives we all lead it is said that to chant the Divine names of God is the simplest, sweetest, practical and most blissful path to self-realization. Innumerable Mahatmas have incarnated in Divine Bharath to drench the world in bhakthi and nama kirtan. One such living Mahapurusha today is His Holiness Sri Sri Muralidhara Swamiji of Tamil Nadu, South India, a saint of the highest order who is ever lost in the bliss of Krishna bhakthi. Sri Sri Swamiji is not merely intoxicated in Krishnaanubhava all the time, but pours forth the same upon all jivas who have His association and is the guiding light to countless across the world today. His simplicity and purity have inspired many young people to follow the path of dharma. Sri Sri Swamijis Madhurapuri ashram is located in a rustic village setting in the suburbs of Chennai (Madras) in South India and constitutes a shrine for Sri Krishna and Sri Radha, a resident Vedic school known as Sri Sandeepani Gurukulam that ranks amongst the best in the country, Go-shala, free medical camp and a beautiful temple for Sri Srinivasa Perumal and Hanumanji. All over India and in countries like Australia, USA, Malaysia, Singapore, U.K., Indonesia, Fiji and the Middle east, followers of Sri Swamiji form part of a worldwide organization that is known as Global Organsation for Divinity which is dedicated to attaining universal brotherhood through inner transformation, propagation of value-based education among the children and mahamantra chanting for the welfare of all, transcending racial, geographic, linguistic and cultural barriers. Sri Swamiji travels far and wide in India spreading the sweet fragrance of satsangh every where. He has authored several books and has composed hundreds of kirtans in Sanskrit and Tamil. Inspired by the lofty ideals of service and love of Sri Sri Swamiji, Global organization for Divinity Australia has dedicated itself to path of seva and educational activities. Namadwaara Center for nama chanting and educational activities that instill a good value system, is the dream project of Global organization for Divinity Australia which is based in Sydney. On November 5th, GOD Australia organized a public event in Sydney to celebrate the 50th Jayanthi of Sri Swamiji. The guests of honour were Sri Gambhir Watts, Chairman, Bharatiya Vidya Bhavan Australia and Sri Bhagyaji, Personal Secretary of His Holiness from India. The event was colourful and vibrant with kirtans and dances by the kids. This was followed by an impactful talk on the significance of Guru by Sri Bhagyaji. Dr A. Bhagyanathan Personal Secretary to H.H. Sri Sri Muralidhara Swamiji and Director, Sri Sandeepani Gurukula Trust
The Spirit and Substance of
Indian Philosophy
The term Indian Philosophy comprehends the groups of philosophical systems that have originated from the spiritual experience of the sages of ancient India, subsequently elaborated into systems of thought and explained in terms of reason and logic. They are called darsanas. They are not the fruits of mere intellectual speculation. The antiquity of Indian philosophic thought has not remained a mere matter of history. It has had a living and growing influence on the thought and life of Indians through thirty centuries. It has preserved its spirit through the ages in spite of repeated invasions, social convulsions and frequent upheavalsthrough all the vicissitudes of Indias fortune. The spirit of Indian philosophic thought has a strange vitality, a strong and sound instinct for life, which has made it mrityunjaya (triumphant over, death). In every age we have some representative of the philosophic spirit of India. No age is without its witness. Indian philosophic thought has permeated all aspects of Indian life and literature. It has determined and coloured the themes of Indian drama, literature and art, the social structure and ethical ideals. One of the living systems of Indian philosophy, the Vedanta, is to some Western intellectuals a solace and a solution to the vexed problems of the world. They believe it embodies the general principles of the universal religion that we need today. Tradition divides Indian philosophy into two groupsone the orthodox group (astika darsanas), e.g. the Nyaya, Vaisesika, Sankhya, Yoga, Mimamsa and Vedanta, systems; They believe in the authority of Vedas. In this group of six systems, the Mimamsa and the Vedanta base themselves directly on the teaching of the Vedas and accept nothing that goes contrary to them. They make use of reason to explain the truths of revelation, i.e., the body of the spiritual experience of the Rsis. The other four systems of the group are based more on independent grounds of logic and reasoning, but they too are not opposed to the scriptures. Not content merely to swear by the scriptures, they seek to confirm and reassure themselves of the contents of the scriptures through reasoning. The difference is in the distribution of emphasis. The second group comprehends Buddhism, Jainism and the Carvaka school, which do not owe any allegiance to the Vedas, hence, these systems are described as the nastika darsanas. They originate from the spiritual experiences of the prophets, Gautama the Buddha and Mahavira. All the nine systems constitute Indian philosophy. Before
attempting a detailed study of them, we should try to understand the general characteristics of Indian philosophy, and its pervasive climate of thought. Its range and variety are astonishing. All shades of opinion are there, Realism, Idealism, Pluralism, Monism, Dualism, Monotheism, Theism. In the words of Professor Hiriyanna, we have all the different shades of philosophic theory repeated twice over in India, once in the six systems and again in Buddhism. Most of the philosophical systems do not make any reference to the personalities that set them forth. In the words of Max Muller, of the philosophers hardly anything remains to us beyond their names. They cared, more for the truths they expounded, than for their names. The Indian philosophical ideal is different from that of the West. The Indian systems seek to attain a state of existence called moksa. Moksa is the highest good, parama purusartha (the ultimate value). All the other values of life subserve the realization of the highest good and result in it. The Indian outlook is synthetic, integrated and concentrated in the attainment of moksa. To the question Why seek moksa? the answer is the need for the radical termination of the sorrows of life. All the systems begin with a reflective examination of the state of human life and find in it a good deal of sorrow. Samsara is full of sorrow. Philosophy originated in India under the pressure of a practical need to overcome and destroy the threefold suffering to which man is heir to. It is the master radical remedy for the ills of fife. Moksa is the master word in Indian philosophy according to Sri Aurobindo. It is a state of perfection. The ideal of moksa is not conceptual. It is the result of integral experience. Mere intellectual study will not enable us to attain it. It implies moral discipline. It is a religious ideal. It is beyond logic and also beyond mere morality. It is not the mere acquisition of knowledge or mere self-culture, but a certain immediate experience resulting from both. In that state, all our doubts and disbeliefs are dispelled and our strife and tensions are overcome. This practical and pragmatic motive is the dominant note in all the systems. This objective has made some describe Indian philosophy as purely religious. The object of Indian philosophy is not merely to advance in knowledge or to find a correct way of thinking. It is more a right way of living. It is a way of life, not a mere view of life. It is essentially
a philosophy of values. The Indian philosophical ideal is a direct experience of Reality and not a mere intellectual mode of apprehending it. The ideal is significant. Moksa is eternal. There is no lapse from it, once it is attained, no return from moksa to samsara. It is absolute, and never becomes a means to other ends. It is an end in itself. All the systems describe moksa as their ideal. The Nyaya declares that moksa results from the realisation of the true nature of Reality. The Sankhya speaks of the destruction of the threefold misery as the consequence of the discriminate knowledge between Purusa and Prakrti. The Vedanta declares that the knower of the Self overcomes all sorrows. The ideal of moksa has over-shadowed the logical acumen of the systems. The knowledge of the polemical texts of the various systems will bear out the dialectical subtlety, logical analysis, formal precision and coherent inter-relation of the concepts in Indian systems. A study of these aspects will convince the student of the philosophical worth of each system. It will regale the most ardent admirer of metaphysics and pure thought, and the untrained may well feel baffled on occasions. It is clear that there is no want of logic in Indian philosophical systems. Indian philosophical systems pay great attention to epistemology (pramanas). Max Miiller observes that the very first question that every one of the Indian systems of philosophy tries to settle is, How do we know? The Mimamsakas have formulated the dictum that the establishment of the cognition of a thing depends upon the instruments of knowledge. Every system has its theory of knowledge, and its doctrines of Truth and Error. Indian philosophy is not, as in the contemporary West, a mere attempt to analyse and clarify concepts, beliefs and meanings of words. It is the search for an experience of Reality. The subjectmatter of Indian philosophy, however, is not the entire Reality. It is more, the true nature of the Self. One of the postulates of Indian philosophy is that the soul in its intrinsic nature is bliss. The realization of the true and native nature of the Self is another name for moksa. The Self to be realized is not the individual ego that we are aware of. We mistake the ego for the true Self and that is the cause of our suffering. The ignorance of the true nature of the Self, which is free from all impurities and sorrows, is the cause of bondage. This ignorance is called by different names. Nyaya calls it mithya jnana (illusory knowledge). Sankhya calls it lack of discrimination between Purusa and Prakrti. Advaita calls it maya (illusion). Self-realization is achieved either through self-culture, or as in some forms of Vedanta, through Lords Grace. Every system attempts to demarcate the Self from the not-Self. The Self is the supreme Reality. Hence, in India philosophy is called adhyatma sastra or atma vidya. It is the science of the Self. Philosophy
Lord Shiva
in the West begins with the analysis of experience with the aid of reason. But the term experience is narrowed to the limits of sense experience. Indian philosophy takes the entire gamut of experience into account. It includes normal and super-normal (laukika and alaukika), waking, dreaming and deepsleep (susupti) experiences. Experience has two sides to it: the objective and the subjective. The systems of Indian philosophy are more interested in the subject. There are exceptions to this both in the West and the East. In Indian philosophy the methods of perception and inference are made use of, but it is held that reason, by its very nature, cannot absolutely and completely comprehend Reality. Spiritual realization is a matter- of experience. It is selfcertifying and beyond reason. Experience is the ultimate authority. All others are valuable in the measure in which they lead to it. There is no demonstrative knowledge of Reality. The revelations that are set forth in the scriptures are jnapaka (reminders) for us and not karakas (makers) of our experience. The final acceptance is not based on a second-hand report, or on an inherited authority but on direct experience. It is hardly fair to describe such a position as dogmatic. The student of philosophy has only fixed a limit for the working of reason. He has no distrust of reason, but he has assessed its limitations. Reason does not supply the premises for Indian philosophy. Revelation sets its working hypothesis, which is finally accepted after spiritual experience. Reason interprets, clarifies and works out the implications of the working hypothesis. The spiritual experience of the sages is the premise for reason to work on.
The spirit of Indian philosophic thought has a strange vitality, a strong and sound instinct for life, which has made it mrityunjaya (triumphant over, death).
Though the omnicompetence of reason is not accepted, it is made use of at every stage in the interpretation of the scriptures. It is one of the most important determinative marks of purport in finding out the meaning of the scriptural statements. The India philosophers reliance on scripture is not authoritarian or dogmatic, as it seems at first sight. They only tell us that the philosophic ideal of moksa is beyond the purview of perception and inference. Sense perception and reasoning do not exhaust Realityour reach exceeds our grasp. Revelation is the means of communication to us only in spiritual matters, matters beyond the reach of. common experience. Further, the findings of reason are inconclusive. Reason can be refuted by better Reason. Reason follows certain premises. Logic is called in India anviksi, i.e., examination after. It is not an independent instrument of knowledge. Commenting on an important sutra, Sankara observes:We see how arguments which some clever men have excogitated with great pains are shown by people still more ingenious to be fallacious, and how the arguments of the latter are again refuted in their turn by other men; so that on account of the diversity of mens opinions, it is impossible to accept mere reasoning as having a sure foundation. Logic has the intrinsic defect that it can work only within the scheme of the network of relations. All our rational knowledge is relational. Spiritual experience of the Supreme Reality does not admit of divisions. Relational knowledge cannot give us immediate experience of the indivisible nature of Reality. The validity of reason itself rests on something that cannot be demonstrated by reason. If it rests on some other reason, we shall have to go on from one truth to another, which lands us in an infinite regress. Such tests and criteria of truth as non-contradiction and coherence are not themselves obtained through reasoning. They are the presuppositions of reason. Hence, reason is given a limited place in Indian philosophy. Let us sum up the issue. Spiritual experience alone can demonstrate the nature of Reality and the truth of scriptural declarations. Reason adduces the probability. It cannot give us absolute proof. Not all scripture is accepted. Only that which has purport is accepted. Sankara observes that even if a thousand scriptural texts proclaim that fire is cold one is not bound to accept it. The Upanisads declare that there is no admittance into the shrine of philosophy for those who are intellectually indolent or cannot or will not think. The final position is: Scripture enunciates truths and philosophy seeks to establish them by arguments. Without the material supplied by scriptures and faith, logical reason will be mere speculation and fancy. All the Indian philosophical systems exhibit a twofold unity of outlook: spiritual unity the common philosophical ideal of moksa, which is a spiritual experience, not an intellectual apprehension or an occult vision or a physical ecstasy. The second is the moral unity. All the systems, though they give differing accounts of moksa, are at one in holding that it cannot be attained by mere intellectual study. The Katha Upanisad declares that the Self cannot be attained by instruction or by intellectual power or even through much hearing (nayam atma pravacanena labhyo na medhaya, na bahuna srutena). The Mundaka Upanisad reiterates the same verse. The Brihadaranyaka laments the futility of mere intellectual learning: Brood not over the mass of words, for that is mere weariness of speech (nanudhyayad bahun sabdan, vaco viglapanam hi tat). Intellectual study and reasoning must be accompanied by moral excellence and ethical virtues. There must be moral discipline before enlightenment. No spiritual realization is possible without a moral sadhana (discipline). The insistence on sadhana is common to all systems. The Katha Upanisad is emphatic on the point: Not he who has not desisted from evil ways, not he who is not tranquil, not he who is not concentrated in mind, not even he whose mind is not composed can reach the Self through right knowledge (navirato duscaritan-nasanto, nasamahith Nasantamanaso vapi prajnanenainam apnuyat). The importance of the ethical life is insisted on in all the systems. The state of spiritual realization is not contra-ethical; it transcends the ethical. Sankara has put among the four requisites for the study of the Vedanta, the acquisition of moral virtues. The other three are: discrimination of the Real from the unreal; non-attachment to the fruits of earth and heaven; and the desire for release. The scriptures cannot purify the man whose moral life is not clean. Some systems have insisted on a severe form of self-culture as the true preparation for spiritual realization. For example, Buddhism and Jainism appeal to no extraneous inducements or punishments, to no invocation to God. Referring to Buddhism, Whitehead observes that it is the most colossal example of applied metaphysics. The Prabhakara school of Mimamsa has elevated the
moral good as an end in itself. The author of the great epic Mahabharata concludes his grand work with this agonizing cry: I cry with arms uplifted, yet none heedeth. From righteousness flow forth pleasure and profit. Why then do ye not follow Dharma? Ignorant and ill-informed critics at home and abroad declare that in the Indian philosophical systems spiritual realization frees men from moral obligations. This is hardly true, if we take into account the lives and work of the Jivanmuktas (those liberated while still in the body). Moral life implies a constraint in the unregenerate state of mans life. The agent is conscious of his obligations and fulfils them with difficulty. In the Jivanmuktas, there is no strife and tension. In the words of Professor Hiriyanna, they are not realizing virtue but revealing it. Their words are wisdom, and their work is consecration. It is only in this sense, that their acts are spontaneous, that they are said to be above the ethical sphere. Only in this restricted sense, is the remark true that Indian philosophy is beyond Logic and beyond Ethics. It certainly is not anti-rational or infra-ethics. Its close correlation of the moral and spiritual life has resulted in the unity of philosophy and religion in India. The Indian philosophical systems insist on the necessity of getting spiritual instruction from a preceptor. All virile spiritual traditions have proclaimed the necessity of the guru. It is no formality or evasion of ones responsibility. The Chandogya Upanisad declares, He who has found a preceptor knows. An illumined teacher teaches a qualified aspirant the methods of realization. He does not broadcast the truth from housetops. He who wants gold must dig; the rest must be content with straw. The path is as sharp as a razors edge. The aspirant must have a tranquil mind, utter detachment and a sharp intelligence. The sadhanas outlined in the different systems are identical in many ways. The first stage is the life of morality lived in a society, discharging all duties and refraining from wrong. The path of ceremonial purity cleanses the mind, without which moksa is impossible. In the words of William Blake, If the doors of perception were cleansed, everything will appear to man as it is infinite. For man has closed himself up till he sees all things through the narrow chinks of his cavern. The discharge of moral duties and the leading of a pure life prepares the aspirants mind for the message from the illumined teacher. Receiving it is known as sravana. Reflection upon it is called manana. It is the process of convincing one-self through reflection the truth learnt by sravana. After manana, the aspirant begins to meditate on the truth in an uninterrupted manner till he has a direct experience of the truth. This is called nididhyasana; it transforms mediate knowledge into immediate experience.
The Indian philosophical systems subscribe to a few other common doctrines which are integral to their thought. They are: the doctrine of Karma and rebirth; the eternal, non-created, pure nature of the Soul; the beginninglessness of the world; and its moral nature. The doctrine of Karma brings out the faith in the eternal moral order of the universe. The universe is not a blind unconscious force, nor is it a chance world. It is a moral theatre for the art of soul making. We are what we have made ourselves. We suffer for what we have done. We reap what we sow. The fault is not in our stars, but in ourselves. No act is private and nothing is unimportant. Everything works out its destiny. The doctrine of Karma does not imply that actions are uncaused. But they are determined by no external force. Karma is not caprice. It is being determined by ones own action. The doctrine of Karma and the outlook it has created in the minds of men have been responsible for the tolerant attitude of the Hindu view of life. Faith in the law of Karma, in the absolute justice of the rewards and punishments that fall to the lot of men, makes people bear their lot without bitterness and hatred. Closely connected with the doctrine of Karma is the doctrine of rebirth. One short life is hardly sufficient for mans spiritual development. Many births are a spiritual necessity for the development of man. The doctrine assures us that the moral values and worth achieved in ones life are not lost for ever. They are carried to other lives. The theory makes for the moral and spiritual continuity of man. Nothing good is lost; no moral effort is without its continued good effects. Life in this world is regarded by all the systems as a preparation for the realization of moksa. Samsara is a succession of spiritual opportunities, says Dr. Radhakrishnan. To awaken the spiritual in man and help him to realize it, and thus to humanize man, is the supreme objective of all institutions, social and religious. Ill-informed critics are of the opinion that Indian philosophy is ascetic and other-wordly. They declare that it is world-neglecting, static and life-destroying. This is an overdrawn and partial picture. Indian philosophy is dynamic, pragmatic and is inspired by spiritual vision. It has taken note of the natural motives, instincts and passions of man and has regulated them. It aims at evolving a civilization which is naturally productive, socially just, aesthetically beautiful and spiritually integral. It is not a country without a capital, nor is it a formless lump of creeds with no central doctrines to hold it. It is a citadel with a ring of outworks, intricate but interrelated. The outworks are being added to from time to time. P Nagaraja Rao Source: Introduction to Vedanta, Bhavans Book University. Mumbai, India
The War on Corruption
As Yet Unwaged
History is full of great persons whose greatness depended on the smallness of people around them. Be it Alexander, Napoleon or Hitler and Stalin, the power and fame of such history-makers depended on what G.K. Chesterton called the general cowardice of the community. Great thinkers and scientists acquiesced in the process by subjugating their genius to the power of the rulers. The mind-numbing destructive power of the atomic and nuclear bombs is for use, not by the inventors but by the rulers. In much the same fashion, the power of governments in democracies do not reside in the people who voted the representatives to law-making bodies, but in buccaneers who cobble a spurious majority in legislatures. The really great humans in history are the few who inspire the ordinary to turn extraordinary, make every small man and woman feel great. Anna Hazare
In our own times, Mahatma Gandhi made heroes out of common clay. The Biblical assurance that the meek would inherit the kingdom of heaven on earth can be fulfilled only by the power of nonviolent struggle because the ruler had a monopoly on use and abuse of all accoutrements of power. Anna Hazare, for this generation of youngsters, proved that point by becoming the acceptable symbol of the frustrations of a whole nations helplessness against corruption and venality of persons in office. For millions of people across the nation, from villagers to management schools, from school children to superannuated professionals, from poor farmers to corporate tycoons all made common cause with him. Palpably simple and selfless, he invoked the power of Satyagraha non-violent protestthat encompassed the masses of people cutting across creed, caste, religion and ethnic barriers.
The difference between the two lies not in the nature of the protest, but in the assessment of the strength of the means; Mahatma Gandhi would have carried on the struggle regardless of how many were behind him. Anna Hazare had no idea that so many people in such far-flung areas would be, and still are, with him. To expect the spontaneous crowds to brave the rigours of protest in the face of police might and governmental force would have been unrealistic. The Mahatma was a miracle-maker; Anna Hazare had a miracle thrust upon him. And thats the good fortune of the people of India. Now, they have a symbol they can identify with and they know their strength to effect changes in the system. Governments rarely accept defeat with grace; they keep grudges and nurse them. Mahatma did not face this problem with the British but Anna Hazare will face. His strength is the current popular upsurge of public opinion against corruption, but the government has staying power and can afford to wait, and whats more, it can make people wait as bureaucrats do to the citizens. Anna Hazare has the onus to keep the momentum going and he has no dearth of issues to raise. And, there is a definite limit to governmental wisdom but to folly, there are no limits. And it has instruments of individual torture like the police, IT, Enforcement Directorate, the CBI, etc. The freedom movement of the Mahatma faced some of the most imperial oppression that the British were capable of, but he had his objective fixed and the resolve was unswerving. The people in millions need to carry the work forward. The online help is considerable even though mass media can be fickle. Though political corruption has stirred a hornets nest, other forms of corruption involving the ordinary people are seen as easy lubricants to get things moving and are essential parts of everybodys daily life. Will Anna Hazares movement Grapple with it. Will the mass media, strictly going by audience ratings highlight any protest in this connection as extensively as they did the Anna campaign for Jan Lok Pal Bill. It is easy for the government to eat humble pie. But it will make a meal of it to keep itself going exactly the way it has so far been. Corruption seems to have become all pervasive in all public institutions. The war against corruption is yet to be waged; and the government has already disqualified itself from waging. Anna Hazare has merely identified the bone of contentionit is a battle between people as victims and government as perpetrator of injustice. The Mahatma had made it clearto be a silent spectator to injustice is as big a crime as the injustice itself. The onus is not on Anna; it is squarely on usthe people of India. V.N. Narayanan Source: Bhavans Journal September 30, 2011
The Mahatma was a miracle-maker; Anna Hazare had a miracle thrust upon him.
Elsewhere in the world too, long suffering people seem to have realised that against ruthless leadership in power, only Gandhian means of protest can succeed in this age of instant mass communication. We saw the Egyptians erupting to depose Hosni Mubarak and Libyans liberating themselves from the clutches of colonel Gaddafi and his family. Only democratic India seemed safely vaccinated and immunised against Gandhian influence of any sort. Anna Hazare has changed all that. His protest was Gandhian and the nations response was Gandhian; but to carry the comparison beyond that would be unfair to both the Mahatma and to Anna Hazare. What Anna Hazare represents is the reinforcement of Gandhian protest as a means to wage unequal battles on the basis of right and wrong. Obviously, the Mahatma did not enjoy the 24/7 national coverage of his protest; his communication skills transcended differences of geographical distance, language, religion and even culture. In an era when newspapers were not yet mass media, when television was unheard of, the cell phone was not even a figment of human imagination and the telephone was an elite possession limited to the ruling classes, the Mahatma was able to communicate with the ordinary people of India speaking in myriad dialects of dozens of languages.
The Black Income Culture

The generation of black income by almost every sector of the Indian economy poses the greatest threat to the nation today, as it undermines the livelihood of millions of honest Indians who have no access to such income. The very fact that we had a finance minister, who publicly defended the accumulation of black wealth by private sector with the assertion that God himself would keep black income were he to do business in India, has legitimised the possession of such wealth. Is it at all surprising that the tax collection apparatus itself is paralysed when the higher-ups openly condone the evasion of income tax? Despite the hyperbole witnessed in sections of the media over the success and prosperity of the new global India, the gulf between the haves and have-nots has widened because those who have no access to black income cannot afford anything at all, what with inflation skyrocketing on a daily basis. School fees that merely cost a few hundred rupees a few years ago, now cost several lakh rupees. Cars once available for tens of thousand rupees now run into lakhs of rupees. People who have toiled for decades have very little income to show now by way of savings in their provident fund accounts and other market instruments. In almost every sector of the economy prices have outstripped interest rates. Shortage of all sorts are confronting honest people. Individuals with free money buy up all the essential commodities and goods in large volumes thereby depriving others of access to such articles of consumption. Large sections of the populace go to bed hungry even in this day and age because of inflation. Ordinary people who had access to fresh fruit and vegetables in the past must now fork out hard earned cash to buy tinned and processed foods. The liberalisation and globalisation of Indian economy has only worsened and complicated matters because of inflation imported from abroad. Unemployment, that chronic bugbear of Indian economy, has increased because no one can survive on the modest salaries offered by honest employers. It is the magic mantra of black income that has created so many wasteful and unproductive enterprises such as dance halls, managed events, discos and pubswith the attendant astronomical prices that only the privileged sections of the populace can afford. Quite a few dubious business houses have sprung up following the relaxation of capital controls. These enterprises run on black money and cater to a select group of privileged young people. Moreover, the devaluation of the rupee has led to a massive inflow of laundered black capital into the country that is simply playing havoc with the economy. Inflation, as a result, has registered steep gains. Worse, many resident Indians have brought out their own hoards of black income and channeled them into unproductive high-cost industries. As a consequence, many unemployed youth are being sucked into black income industries because honest employment prospects are diminishing. The government is of no help because it is entrusted with the agenda of deregulating the economy and divesting itself of all public enterprises. The unemployment problem is compounded by the decline in government revenues (thereby preventing the creation of more enterprises) and the demand for job reservations made by the minorities. Paradoxically, it is generally black income families that fall into debt because they are in a position to avail of credit cards and borrowed finance. These families alone can meet the monthly installments on house or
car purchases. However, this segment cannot hold on to its money because their jobs do not require much effort. In such jobs the accent is on cultivating chic attitudes, donning expensive designer clothes and generally cultivating a superior lifestyle than engaging in hard work. It is observed that only black income families can afford to employ armies of servants and menials as their salaries are paid from black income hoards. Laborers and casual workers are also paid in black, but nobody complains because these people would ordinarily be unemployed and unable to survive the rigors of living in a high cost urban centre such as Mumbai. Apart from the grave misallocation of resources caused by black money in the economy, there are serious psychological and social fallouts from black income. Those who earn in black are more often than not prone to feelings of low selfesteem and worthlessness. This is manifest in fits of rage and anti-social behaviour. It is observed that children of black income families do not mix or play with peers from honest families because the former easily get aggressive and violent. In addition, the comforts and luxuries that black income can buy makes its owners prone to disease and indisposition. Obesity, especially in children, is a constant threat to black income families. It is also observed that apart from being highly susceptible to disease, black income couples are likely to transmit disease to their newborn progeny. It is not uncommon for black income couples to give birth to defective babies. These couples avoid abortion because the cost of raising such children is affordable. No such option is available to honest people. First-time exposure to black income can be traumatic for honest people. This leads
The liberalisation and globalisation of Indian economy has only worsened and complicated matters because of inflation imported from abroad.
to illness and suicide because of the inability to obtain honest food. There is no medical cure for black income related diseases. Patients can only check in to a hospital for a short stay followed by expensive tests. As long as the root cause of such illness is not addressed, there is no remedy for the patient. The greatest threat from black income, however, is the loss of responsibility that it engenders among its holders. Behavioral attitudes change and ties with kith and kin deteriorate and become tenuous. To soothe ruffled feathers and strained relationships, black income holders will give cash or expensive gifts to relatives. Black income earners adhere to a live and let live lifestyle. They are in no way committed to any worthwhile goals except to enjoy the comforts and luxuries of life. They lose contact with reality easily unless someone brings them back to their senses. Black income holders go through life as strangers to themselves and others. They cannot face unpleasant realities and cannot be relied upon in times of crisis. In a nutshell, life is a cakewalk for black income holders until they are forcibly brought into contact with the vagaries of the day and the circumstances prevailing in the society at large. Kamal Wadhwa Source: Bhavans Journal September 30, 2011
Kulapatis Letter
on Life, Literature & Culture Bhavan: Retrospect and Prospect Bharatiya Vidya Bhavan, Bombay July 4, 1965
My Young Friend, I will soon reach the 79th year of my life and the 28th year as the Kulapati of the Bharatiya Vidya Bhavan. The Bhavan is rapidly expanding: more and more new members, friends and workers, teachers and students continue to come into it year after year from different parts of the country and abroad. On the occasion of the Bhavans Silver Jubilee in 1962, thousands of friends and well-wishers from different parts of India and some from abroad enrolled themselves as Jubilee Associates. Many of them as well as several of those associated with Bhavan for years through its Kendras, constituent institutions, Sanskrit and Gita Examinations, journals and books as also dance, drama and music activities, have been pressing me to devise a scheme whereby all those kindred souls, helping the Bhavan and working to promote its ideals, each from his or her station in life, can be brought into closer contact with the Bhavan, its mission and faith. In response to their wishes the Executive Committee of the Bhavan has now decided to enrol such friends and well-wishers in a special category to be known as Bhavans Associates. All these partners in the work of carrying forward the mission of the Bhavan in different places may not have a clear idea of what the Bhavan is, what it does and what it stands for. I would, therefore, like to share with you all, friends, workers and Associates, old, new and would-be Associates, what the mission, work, technique and faith of the Bhavan have meant not only to Sir Harsidhbhai Divatia, Mummy (VicePresidents or Upa-Kulapatis) and myself, but to the numerous co-workers who have had the privilege to build it up. Bharatiya Vidya Bhavan (Rajaji Vidyashram), Chennai
(i) Bhavan, a Family I am deeply beholden to those friends, members and workers who have opted to join in what I have been calling the Bhavans family and worked conscientiously for the Bhavans all-round development. I am also happy to find that among them there are many who have never met us, their only means of contact having been the Bhavans Journals, our books or correspondence. This family comprises of the intensely loyal and devoted members and workers at the Centre, the Kendras and the Branch Offices, as also the employees in the Bhavans Press. Quite a few of them honour us by referring to me as Bapaji and my wife as Mummy. All this has been Gods gift to us and in our humble way we have tried to deserve it in some measure. Often I wish I had the magic touch of my mother who, in spite of trials, sufferings and privations which she had to face in the course of a long life, could convert whomsoever came into her orbit, into a loving and trusting child. (ii) The Genesis From the beginning, I have looked upon the Bhavan as a mission. The genesis of the Bhavan can be traced to an urgeor rather an ambitionwhich in 1923 gathered form in the minds of a very small circle of friends in Bombay. If Indian culture was to be re-vitalized, three conditions, we were convinced, were necessary: First, the other-worldliness in our outlook, the curse of the past, had to be replaced by a sense of joy in the life as it is lived;
Secondly, such of the traditions as are outmoded and stifle the creative vitality of the individual and collective life had to be replaced by vigorous and flexible attitudes on life; Thirdly, the fundamental values which have given ageless inspiration to our culture, had to be captured afresh for our generation. We then felt called upon to endeavour, however feebly, to re-integrate Bharatiya Vidya to suit modern conditions and to restore to our life an awareness of and striving towards Dharma in its triple aspect of Satyam, Shivam, SundaramTruth, Love and Beauty. (iii) The Growth The Bhavan was founded on November 7, 1938. It is now in its 28th year. Since its founding, the Bhavan has been growing from year to year. Now it has spread to several parts of India and abroad. Its Central Home is in Bombay; it has Kendras in Ahmedabad, Bangalore, Dakor, Delhi, Kanpur and Madras. Organizing Committees have been set up this year to establish Kendras in Jammu and Kashmir, Andhra Pradesh and Mauritius. Besides, the Bhavan has branch offices at Coimbatore, Calcutta and Hyderabad. Twenty-five institutions and departments function under the Bhavan. They work in many spheres, from imparting ancient learning to modern knowledge, embracing the scriptures, the classics and humanities, science and technology, foreign languages and mass media. The Muses too have their placesmusic, dance and dramatics. Pandit Jawaharlal Nehru, after his first visit to the Central Home of the Bhavan in 1951, observed that he was sufficiently impressedalmost overwhelmedby the variety of activities which normally unfortunately are not encouraged in India and there are not too many places in the country where attention is paid to the cultural aspect of our life. The total number of full-time students studying in various institutions of the Bhavan this year is about 7,000. About 50,000 students appear for our Gita and Sanskrit examinations. Nearly 300,000 candidates have so far appeared for the Bhavans Gita and Sanskrit examinations and qualified for the diplomas. Young men and women, aggregating nearly 10,000 have been initiated so far into dramatics through our Inter-Collegiate Drama Competitions held in Bombay every year, an activity which is being taken up by one or two Kendras too.
The Bhavan at Bombay has a library of 60,000 booksperhaps one of the best Indological libraries in the countrybesides a Museum of rare palm-leaf and other manuscripts. The Bhavan publishes eight journalsThe Bhavans Journal (Fortnightly), The Bharatiya Vidya (Quarterly), The Alpha (Monthly), The Alpha (Fortnightly), and The Word (Annual) in English; Bharati in Hindi and Samarpan in Gujarati, and Samvid in Sanskritbesides the magazines published by its schools and colleges and the Sanskrit Vishva Parishad. Their combined circulation exceeds 100,000. The number of books sold in the Bhavans Book University during the last 12 years exceeds 15 lakhs. On an average, it publishes 50 books, including reprints, annually and the sales now touch 3.5 lakhs of copies. The sale of some of the popular books has crossed 1 lakh mark. The Bhavans annual budget this year is of the order of a crore and twenty lakhs of rupees. Its assets at their book value exceed one crore and sixty lakhs of rupees, which at the market value would be four or five times more. The Sanskrit Vishva Parishad sponsored by the Bhavan, with its numerous centres, has helped in the matter of promoting Sanskrit throughout the country. All this has been the work of God. Let us not forget that those of us who serve the Bhavan are merely instruments in His hands.
Gandhi with Nehru
(iv) Our Faith We had had our anxious moments too. At such moments, as in the case of Narsimha Mehta, the saint-poet of Gujarat, we prayed for His help and it came in the shape of friends, finances and workers and the support of the Trustees, Chairmen and Vice-Chairmen of the Kendras, of other honorary office-bearers and members of the Council and the Committees, and of the staff which has shouldered an ever-growing burden and responsibility.
Sometimes I have wondered whether we are not expanding too fast and undertaking too much. But every time our faith has come to our rescue. Without such faith, we would never have been able to face the conflict between modernity and tradition or tackle the problemhow to adjust the values and discipline of our culture with the demands of a fast changing, space civilization. Let me set forth the Faith as I see it, for which the Bhavan stands. The Bhavan is pledged to the reintegration of Indian culture. In a world falling to pieces under the impact of an amoral technological advance, it tries to hold fast to the fundamental values of our cultureRita, Satya, Yajna and TapasFaith in God who informs the Cosmic Order; Truth which is accord between mind, word and deed; Dedication which offers all movements of life as offerings to God; Sublimation which purifies the body and mind, and transmutes instincts, passions and emotions into things of beauty. This, regardless of forms and doctrines, is Dharma, the three-fold aspects of which, as I said before, are Satyam, Shivam and SundaramTruth, Love and Beauty. For these values our forefathers lived and died. So did Sri Ramakrishna Paramahamsa, Swami Dayananda, Swami Vivekananda, Mahatma Gandhi and Sri Aurobindo, among the moderns. These values are embedded in our national outlook. We command the respect of the world because of them. We can look forward to the future with confidence because they alone give us the strength to face this fear-and-avarice-ridden world of ours. (v) The Hunger The Bhavan is growing because it is ceaselessly striving to satisfy to some extent the hunger created by our Renaissance in sensitive minds to recapture the fundamental values of our culture in a form suited to modern conditions, cutting across political, religious and socio-economic barriers. This hunger has several aspects: First, there is the desire to see our past in the vivid colours of the presentthe past, historical, literary, aesthetic, religious and spiritual, so that our traditions, instead of being a handicap, become a source of strength. This desire springs from the conviction, often inarticulate, that our future is rooted in the past. Unabashed, we stand for the position that we can never forswear our great heritage. Nations which have no past, have no meaningful present and no great future. The second aspect of this hunger is the urge to bring our spiritual heritage down to the space age
in which we live. In doing so, we want to remove the layers which have encrusted its vitality and dimmed its lustre. No advance in science or technology can ever obscure the inspiration of the Upanishads or the ever vital message of the Gita. Not the greatest mathematical genius can alter the supremacy of Truth or Love or Beauty, nor take away the undying vigour which faith in God and the Moral Order of the Universe gives. The third aspect in which the hunger in our hearts expresses itself is the aspiration to bring man closer to God. It could only be fulfilled, even a little, if he can consecrate his normal activities, both individual and collective, and reach out to a higher fulfilment, becoming His instrument through a dedicated life. This is the essence of all religions. Without it, as Swami Vivekananda said, all religions are superstitions. With it, everything becomes religion. (vi) Motherland All the efforts which the Bhavan is making revolve round the great heritage which gives us the emotional bond linking each one of us to India Bharat, the sacred land where even the gods love to be born, the living mother of us all, to whom prayer is being offered by millions in the moving strains of Vande Mataram. To everyone who comes into the family of Bhavan, the conviction must be brought home that our Motherlands tradition, heritage, integrity, freedom, independence and future, are linked with our individual being, weaving a pattern of creative life. Sometimes, being human, our vision of the future of the Motherland becomes dim. At times we feel that the creative power of our Renaissance has been spent, the forces of disintegration like linguism, regionalism and communalism are gathering strength; public life has become irretrievably squalid; unity of the country is being undermined and hedonism has been poisoning our individual and social life at the very source. Such occasions, however, have not been without their reassuring signs. For instance, when the Chinese flung themselves upon us across the Thagla Ridge, the politicians ceased to squabble; linguism lost its edge; a universal, patriotic upsurge swept over the country. Few countries in the world in such a crisis threw up such spontaneous enthusiasm and unity of purpose to resist the invader. We boldly accepted the challenge of the great menace to the values which we have cherished so far.
S. Radhakrishnan
Sardar Patel
If this urge to collective action can stand the rigours of a fiery ordeal which now appears in the form of a protracted military conflict, our renascent culture would have blossomed into a glorious efflorescence, like the one which India had seen only once before during the Gupta period. Then will we be able to move out of our narrow ego-centric life to a vast foundation which reaches out to a collective consciousness of oneness with the whole of India, from one India to one world, from one world to all Existence by transforming step by step the way of individual and social life when our destiny will be fulfilled. (vii) The Test The test of Bhavans right to exist is whether those who work for it in different spheres and in different places and those who study in its many institutions can develop such a sense of mission as would enable them to translate the fundamental values even in a small measure into individual life. Creative vitality of a culture, therefore, consists in this: whether the best among those who belong to ithowever small their numberfind selffulfilment by living up to the fundamental values referred to. It must be realised that the history of the world is a story of men who had faith in themselves and in their mission. When an age does not produce men of such faith, its culture is on its way to extinction. The real strength of the Bhavan, therefore, would lie not so much in the number of its buildings or institutions it conducts, nor in the volume of its assets and budgets, nor even in its educational
activities. It would lie in the character and work of its devoted friends and workers. They alone can release the regenerative influences, bringing into play the invisible pressures which alone can transform human nature. (viii) The Partners Many persons with noble selflessness have helped in the Bhavans growth. Mungalal Goenka, whom I called in one of my Kulapatis Letters the Apologetic Angel, insisted on giving all that he had in this world, at a sacred hour on a Somavati Amavasya. This was the seedbed of the Bhavan. Many spiritual leaders and religious heads have blessed the Bhavan. Among them have been all the Sankaracharyas, Swami Sivananda, Swami Ramdas, Swami Akhandananda, Swami Chinmayananda, Swami Ranganathananda, H.E. Cardinal Gracias and Bishop Robinson. Some of them have looked upon the Bhavan as their own; I hope we would ever strive to deserve their blessings. Great leaders of our country like Sardar Vallabhbhai Patel, Dr. Rajendra Prasad, Dr. S. Radhakrishnan and Sri C. Rajagopalachari have been its guides, philosophers and friends. Pandit Jawaharlal Nehru, all the time, had been a helpful friend. Among the eminent public men who have commended the Bhavans work are Dr. Zakir Hussain and Prime Minister Shastri; Earl Attlee and President de Valera; Sir C.V. Raman, Bharat Ratna Dr. Bhagwandas, Dr. C.P. Ramaswami Aiyar; Dr. Ralph Bunche, Prof. Pitirim Sorokin, Dr. Carlos P. Romulo, and a host of men and women of national
by giving their goodwill to us in abundant measure. We should continue to draw strength and sustenance from them in ever-increasing measure. I hope it will never be forgotten that all friends, workers and students are partners in the mission, and have given the Bhavan the strength and influence it has gathered. The tradition has been built up that all partners in this collective endeavour give to the Bhavan whatever they can, in time, energy and money, according to their ability; I hope this wholesome tradition will continue even after some of us are not there. To some extent the growth of the Bhavan owes to its constitution, which has set up a unitary organization of honorary and stipendiary workers. While constantly bringing new friends and workers in this collective activity, it is so devised as to give a compact, continuous and effective shape to the body. The credit for this constitution by and large goes to Chief Justice Shelat, who almost from the inception has been intimately associated in the Bhavans work. In the pages of our Journals and other publications, we endeavour to make the Master Spirits of the world who have given humanity eternal truths of enduring value live again. We must hearken to their voice, strive to walk in their company and induce our friends, workers and students to do so. (ix) Educational Outlook Young men and women who are going into the world passing through the portals of the Bhavans institutions should go forth with the consciousness that they are heirs to Indias glorious past, filled with the purpose to fashion, if/possible, a more glorious future for the Motherland and through her for the world. The Bhavan should also continue to be a source of inspiration to them through intimate personal contacts not only in the class-rooms, but through prayer, meetings, shibirs and seminars even after they leave the Bhavan. The Bhavan has set up institutions not merely to provide training, information or skill for better jobs. The aim is to infuse educational institutions with a devotion to higher values, to introduce seriousness of purpose in the broader sense of translating them in life; to look at life in the deeper sense of dedication which transcends the daily tasks of teaching and learning; to make integrated men. Teaching and learning are not ends in themselves. Our institutions should be so run that higher values are perceivable in the daily life of the teacher and the student through the whole educational programme, academic and non-academic.
Dr KM Munshi and international standing. Sri S.K. Patil has always been a tower of strength to us. A large number of men in commerce and industry have generously given donations as a token of their appreciation of the Bhavans work. We must continue to evoke their good will. Many good men in different walks of life have honoured the Bhavan by undertaking the responsibility of working as Vice-President, Trustees, Chairmen, Vice-Chairmen, Hon. Secretaries, Hon. Treasurers, Directors and Members of the Committee both at the Centre and the Kendras in an honorary capacity. The Kendras are in charge of the Kendra Chairmen, Vice-Chairmen and Members of the Committees nominated by the Centre. They have contributed whatever they could to the Bhavan in the shape of work, service, money and influence. They are associated in their love of the Bhavan, and feelas we dothat the Bhavan is theirs. In the unitary set-up of the Bhavan, its structure can be preserved only if the Chairmen and VicePresidents of the Kendras who are ex-officio members of the Council, maintain a team spirit by constant contact with the Centre. The hearts of thousands of those who have been reading the Bhavans Journal and other publications, spread far and wide, have responded
At present there is a progressive decay of personal contact between the teachers and the students. The net result is impersonal mass production of young men and women. The situation might be briefly described as a semi-organized chaos. It is for us to fight it. On our staff there are several devoted men and women who sponsor prayers with a religious conviction and conduct shibirs so that personal relationship between the teacher and the student may be established. Development of intellectual life of the students is not enough. It must be harnessed to moral and spiritual development. That is why I lay emphasis on shibirs, prayers, religious discourses and celebrations. They import in some measure the gurukula spirit, an important feature in the life of the Bhavan. (x) Lest We Forget Of the three of us who have formed the executive at the top from the inception of the Bhavan, Harsidhbhai and myself, though old and ailing, have been working to the best of our strength. Mummy has whole-heartedly shouldered all responsibilities, including that of raising finance, supervising constructions, conducting several important departments and upholding its objectives. The Bhavan, I feel, cannot be run properly, unless the three persons who constitute the top executive, become welded into one by mutual confidence and at least one of them becomes the symbol of its mission and gives his or her full time and attention to the varied problems which arise from day to day. Though I have been in active politics practically the whole of my life, I have scrupulously refrained from using the Bhavan to help my political activities. On the contrary, I have been careful not to mix up Bhavans activities with any of my other activities. Future executive heads should bear in mind that the Bhavan will cease to be a mission if this policy is departed from. I know that it is difficult for many academicians to think of the Bhavan in terms of a mission, but I may be permitted to repeat that the motive power of the Bhavan springs from a desire of a limited circle to translate cultural, moral, ethical and spiritual values into individual and collective life, through ceaseless constructive activity. I can look back with pride on the strain which several friends and workers, including Heads of Departments, Principals and other members of the staff, have cheerfully borne to attain success in whatever activity the Bhavan has undertaken.
It has been a great pleasure to me to acknowledge our gratitude to the members of the administrative and academic staff, particularly those who, with single-minded devotion, have helped in building up an efficient and loyal team under the leadership of Ramakrishnan, Raman and Sivaramakrishnan on the administrative side, and Acharya Dikshitarji, Principal Naik and Principal Parekh on the academic side. (xi) Fundamental Attitudes With the growing number of teaching institutions and the enlargement of its administrative activities, it is necessary that the members of the staff should have regard for the mission of the Bhavan. I may put together the fundamental attitudes which I expect everyone connected with the Bhavan to develop: 1. An understanding of the aims of the Bhavan and a sense of identification with them, expressed in continuous efforts to realise them in every field of activity. 2. A spirit of dedication to the Bhavan which will prompt everyone to ask not what I can get from the Bhavan?, but what can I do for the Bhavan? 3. A faith in the culture of our land, particularly in the Epics and in the teachings of the Bhagavad Gita. 4. The habit of daily prayer, in private and in congregation and the practice of invoking the grace of God before any work is begun and so to do it that it is fit to be offered to Him. 5. A passion for the Sanskrit language, to study it oneself and to popularize it among others. 6. The development of a healthy mind that is neither petrified by custom nor capering at the call of every fancy, but which is rooted in the past, draws sustenance from the ennobling elements in the present and strives for a more radiant future. I prayerfully hope that these attitudes will activate all friends and workers of the Bhavan now and in the years to come. Let me pray that after I and its present friends and workers have disappeared from the scene of our labours, the Bhavan may continue in strength, carrying forward its mission. To this end, the obligation rests upon us all to do our work in an attitude of Iswara Pranidhana, learning to live in the presence of God, to surrender to His will in such measure as we can. And in doing so, let us ever remember that His will alone determines both the adventure and the outcome; we are only His instruments. But the important thing is that we must deserve to be His instruments. Yours sincerely, K.M. Munshi
My Unexpected Experience
I am quite an ordinary and unremarkable fellow, but please take the time to read my story below. I will share it all with you as best as I can describe it. Forgive me, but later on, words must fail me to adequately describe what happened. I am a white Australian male, born 1951. I have a Social Science Degree in Indian and Chinese History with a second major in Urban and Social Geography and a Graduate Certificate in Adult Education. My father was a Medical Doctor and my mother a schoolteacher. I had a very happy childhood despite the death of my father when I was six years of age. I have an older half-brother through my mother. My Mother was widowed twice. My father had been married before he met my mother and had a daughter. Both my parents are deceased and my half-siblings are still alive. I have been married twice, the first time for 16 years and the second for 7 years. I am currently single. There are three adult children from the first marriage and two teenagers from the second. I have cordial relations with both expartners. This family breakdown is typical in Australian society today, sadly. From the age of thirteen I was reading many Occult books one of which was Lobsang Rampa (You Forever) about Tibetan Buddhism, and attempting to astral travel. I can only think of one remembered experience of success, during sleep, where I soared above the moonlit park next to our house and enjoyed seeing the park and trees from the sky. It was vivid but unlike a dream. In the 1960s I joined the Self Realisation Fellowship after reading Autobiography of a Yogi by Paramahansa Yogananda (joined August 1967). I also read other Buddhist schools, including Zen. I meditated and sought to be wise and compassionate and enlightened. I wanted to enter a monastery. However the prevailing atheism of Australian secondary school education affected me and I became cynical about religion for a while. In 2002 I began to study and practice Hasidism, praying from the Jewish prayer book up to three hours a day. My focus was on ethical and moral excellence and Jewish mysticism. I learned some measure of mind calming method, attention focus and emotion control over a period of eight years (19942003), three years part-time and five years full-time) as a covert physical surveillance field operative for insurance companies. I investigated personal injury claimants. I sometimes spent up to twelve unbroken hours inside a vehicle maintaining vigilance day or night and following people around. It demanded complete presence of mind. To learn surveillance is a mentally painful, even agonising, process. I had to sit in a vehicle for hours and hours watching with unbroken concentration for something to happen and then move into rapid response as I followed on foot or by vehicle. I was forced to meditate with my eyes open while maintaining vigilance just to cope with the boredom of the job. I have attempted, not always successfully, to live a life, in practice, of meaning, wisdom, truth, compassion, and love and also have some fun along the way (not always wholesome), often with hilariously disastrous results. (Sigh). I am still trying, but I am certainly no saint yet. In late January 2007 about the 20th, in the night, I was listening to streaming internet radio on my headphones while typing on the computer. A variety of random songs played from the massive on-line data base, many I had never heard before. By about nine p.m. I noticed that I was hearing songs in a way I never had, I seemed to be entering more deeply than usual into the mind of the writer and understanding what was being emotionally conveyed. So I kept listening. I felt the sorrows and joys of others as they spoke to me in song. I felt the tragic beauty in the passions, lost hopes and brevity of life as experienced by other people. There was a collision of sadness and beauty, a kind of majestic sorrow and empathy. Shivers repeatedly rose in waves up my spine from its base. I could not get up and go to the bathroom or go get a drink of water from the kitchen without losing the effect when I returned to the headphones connected to the computer. Over a number of hours the shivers of pleasure continued to rise in waves up my spine and began to intensify and surge down my legs and up my arms. The base of my head at the rear where the spine joins the skull was gripped by waves of exquisite sensation with each new song. It felt like a hand was gripping the upper back of my neck where it meets the skull.
I became concerned as the physical effects intensified and extended in duration. I felt my pulse to see if I had an elevated heart rate associated with panic attacks. My pulse was normal and steady and my body felt very, very relaxed. I had the sensation of settling or falling back, deeper within my body, as the experience continued. I was intensely present, sharply aware and my cognition totally functioning and nimble. The spinal waves of sensation became a volcanic rush of sensation that entered my head. I was thinking Oh, Oh, Oh! Awesome! Go with it! Rivers of energy flowed outwards along my limbs. By now it was after midnight. My body felt almost weightless. I felt immense power flowing through my body. At one point I looked at my hands and they felt so full of the sensation of energy and so insubstantial that I felt they might pass through the wall if I tried. I touched the wall out of curiosity and my hand was certainly still solid as it touched the wall! It went on and on, hour after hour as powerful waves of surging energy, ever intensifying. I was totally immersed in intense ecstasy. Suddenly a huge rush of energy propelled my total centre of awareness into the centre of my head where it sat in darkness as a tiny point. It was warm, secure and wonderful there in the centre of my brain. Then, with another volcanic eruption my centre of total awareness burst forth from the top of my head as that tiny point in a massive torrent of energy that felt like a clear thick liquid and my awareness emerged into a vast yet intimate space where I felt connected to all things in the cosmos. I wondered if I had died. I experienced no fear. I was merely a point of consciousness with no body at all. I was overcome with immense gratitude for the privilege of having been alive, and for my life with its joys as well as its sorrows and the total improbability of just being. I thanked God. Next, there was a life review. Many of the things I had thought important in my life were not at all significant. I did not feel judged in any way, I felt completely accepted. Then I felt enormous feelings of joy, love, compassion and empathy for humankind and all living things. I felt intimate kinship with all living things. I became The Divine Mother with a heart for all my suffering beings and wanted to encompass them in my arms of love and mercy and tell them everything was all right and always had been. Everything
Over a number of hours the shivers of pleasure continued to rise in waves up my spine and began to intensify and surge down my legs and up my arms.
was perfect and always had been and would always be. I did not see anything with my sight that I can remember but I had total perception. How can one describe such a thing? I am not sure how long I experienced this state, as I lost all sense of time in this Place. I did not feel I was experiencing or meeting anything resembling my previous concepts or ideas about God. Then I felt I was God or was of one substance with Him-Her-It. I became the dancing One with four arms. I was dancing in the divine current. I was One with the Lord of the Cosmic Dance. I was identical with the cosmic, playful tumult and buzz of eternal intelligent energy. As I danced, I was immeasurably powerful as I spanned the universe and beyond. My exultation and freedom knew no bounds. By two thirty am I came down from the great space entering via the crown of my head. I was still in a highly energised state. I found myself with eyes open still sitting at the computer with my hands on the desk, staring at the screen. I thought, Nothing can compare with such an experience, no accomplishment, nor any experience on earth can match it. One may have all the resources, all the money, all the women and all the intelligence on earth but nothing can match this. Everyone should have this experience! I was feeling physically tired and sleepy. As I walked to the bedroom it felt like I was walking lightly, on pillows. I felt weightless. I had the sensation of being in two places at once. One in my body and one up above my body somewhere,
looking down. I went to bed and drifted off. I was a buzzing mass of energy. Though sleepy, I felt carefree, new, fresh, blissful, happy, full of laughter, totally present and focussed. I slept the profoundest, sweetest and dreamless of sleeps. The next day I awoke still buzzing all over with energy. I still felt new, peaceful, untroubled and joyful. I thought to myself, That was, and still is, a most therapeutic experience! I wonder if such experiences can be triggered in everyone? I had no idea my brain could do that! I remembered the readings of my youth about the rising of the Kundalini and thought, Perhaps this is Kundalini. The experience appears to be authentic, although perhaps not divine. If only someone had been there to take blood samples and wire my head to an EEG! There had been absolutely no drugs or alcohol involved and I was in peak mental, emotional and physical condition at the time. I was the happiest I had ever been in my life up to that point. I attended work that day at 12 noon at my part-time job in a Timer and Trades Department. During the day a customer who I had never seen before suddenly said, I feel so peaceful around you. Thank you for speaking with me. I was inwardly puzzled, as I had said nothing at all different to any other day at work. I did, however, feel a heightened awareness of other people and a general sense of benevolence. I guessed it was evident in my demeanour. I told a Jewish friend in Sydney via email a somewhat toned down version what had happened for fear she would think I was insane. She sent me a very helpful book, The Sacred Power, by Swami Kripananda, explaining that I had experienced what the book called an awakening of the Kundalini, the beginning of a process that could last years and culminate in complete Self-realisation if I adjusted my life to it, meditated and followed a spiritual and yogic lifestyle. However, I was not sure if the experience was anything more than a transient psychological phenomenon. The calm and joyful mood lasted for months and months. Often, when I listened to music or spoke with people, I had waves of pleasure up my spine and into my head and though my limbs. Sometimes I felt as though there was something resting lightly on my head or something invisible emanating from the crown of my head, or like
Krishna shows Arjuna His Cosmic form in Bhagavad Gita.
waving tentacles of some sea flower and also from my forehead. It felt most pleasant. When I moved to Melbourne in late July 2007, I discussed with a new Jewish friend what happened to me and she suggested that I speak with Swami Shankarananda at The Shiva School of Meditation at Mount Eliza who she said was also Jewish. He agreed to talk with me. In our discussion he said my experience was real and I should meditate daily and attend Shiva Schools Self-inquiry Process, which I did. The swami is a disciple of the late Muktananda. Yet some doubt remained in my mind about the value and reality of the experience and the after effects. I read Swami Shankaranadas book, Consciousness is Everything. I experienced many states of bliss reading this book. I have been very fortunate to have an ongoing association with the Shiva Ashram at Mount Eliza. I have also had the pleasure of attending the Shiva-Vishnu Temple at Carrum Downs which are most joyful occasions for me. Just to be really sure of my sanity, and that I was not suffering from psychosis, delusion, mania or a brain tumour, I visited a senior psychiatrist in Melbourne who is also an expert in transcendental states of consciousness. He
I had experienced what the book called an awakening of the Kundalini, the beginning of a process that could last years and culminate in complete Selfrealisation if I adjusted my life to it, meditated and followed a spiritual and yogic lifestyle.
carefully listened to my account and assured me of my sanity and also encouraged me to meditate twice daily to deepen my experience and continue to allow the spontaneous changes occurring in my lifestyle. He explained what happens inside my brain during the various mind states that I still experience. He said I should allow the process to continue and lead a holy life. Not exactly what I had expected to hear from a senior consultant physician psychiatrist! Since my experience I am better able to cope with life in the face of things that would normally cause me great anxiety or precipitate anger. At times I have felt in love, with everyone. At other times, during what I call blissful states, sunlight seems to penetrate my head and cause a further explosion of bliss. Immediately after these states, I have walked around in wonder and awe at the material and energetic miracle of this world and its great and detailed beauty. Colours appear clear and bright, particularly different shades of blue, which appear to glow. I feel every movement of air across my skin and I feel radiated heat from walls and other objects from a distance. I feel intensely in the moment and bathed in pleasure. I then enter a mind-state of sharp focus and deep tranquillity as I move through the crystal clear moment where time seems to stand still. I function very well in both states and it enhances my work life. This bliss is not emotion, it is a psycho-physical sensation that calms all emotion and stills all passion. The after-effect lasts for days. Everyday has become an adventure and I never know what energetic experience within my body and brain will manifest next. I could relate many. I have been reading Paramahansa Yoganandas Translation of the Bhagavad Gita and got to the part where Krishna shows Arjuna His Cosmic form. I was reading it in a coffee
shop before work. I became ecstatic. I got up to go the bathroom and as I walked there, I became engulfed in bliss. I stopped reading but sublime words were now forming in my head by themselves, I could hear them, ineffable thoughts about Deity, utterly beautiful phrases and sentences, concepts and other Divine things I am inadequate to express. As I entered the bathroom area I wondered what would happen, as it was so intense, I thought I might leave my body or physically dissolve into the Sea of Bliss. Afterwards, I buzzed for days and in and out of bliss of varying degrees. In fact, I often have episodes of bliss. There remains a gentle scintillation of it in my body that never quite departs. I give thanks to Mother India for preserving the knowledge of transcendental experiences. I am happy to be numbered among the mystics of all faiths and traditions. I take the dust from the feet of you all. In The Love Divine, Your servant James Rayment, born in Adelaide SA in 1951, grew up in Barmera SA, Darwin NT, and the Central West of NSW, as a child and adolescent, and has lived and worked in Wollongong, Adelaide, Sydney, and Melbourne. He has worked as a sales person in building products, as an insurance claims investigator (surveillance), and as an adult educator, and currently works in graduate career management. He has a Degree in the Social Sciences (Majors in Modern II an Indian and Chinese History and Social and Urban Geography) and a Grad Cert in Adult Education. A vegetarian, James now lives only to serve Humanitys best interests and to fulfil his family obligations.
AWAKENING INDIA
Indias Nuclear Path

New DelhiWhen the Commonwealth heads of government meet in Australia later this month, one prominent leader is almost certain to be conspicuously absent: Indias Prime Minister Manmohan Singh. India is a strong backer of the association of former British colonies (and some new entrants without that shared heritage, notably Mozambique and Rwanda), so no displeasure with the Commonwealth is implied. Instead, rumors in New Delhi suggest that the decision to send a delegation led by Indias ceremonial vice-president, albeit an able former diplomat, might be a not-sosubtle rebuke to the summits host, Australia. On the face of it, it is hard to imagine two countries with less cause for conflict. United by the English language, similar democratic political institutions, and a shared passion for cricket, and divided by no significant issues of contention, India and Australia seem obvious candidates for the sort of benign relationship of which most diplomats dream. Two years ago, a sensitive area did emerge, when reports of Indian students being brutally attacked in hate crime incidents in Melbourne and Sydney inflamed Indias excitable media and threatened to derail the relationship. But this has been dealt with successfully, mainly through adroit diplomacy on both sides and effective preventive policing by Australia. The Commonwealth summit might well have provided an opportunity to celebrate the restoration of bonhomie. Instead, relations have been strained by the continuing refusal of Australias Labour Party government to sell uranium to energy-starved India for its civilian nuclear program. A regular supplier of uranium for Chinas extensive nuclear-weapons program (while overlooking its record of facilitating Pakistans clandestine weapons development), Australia nonetheless justifies its stance on the grounds of Indias refusal to sign the Nuclear NonProliferation Treaty (NPT). Indias stance was based on principle: the NPT is the last vestige of apartheid in the international system, granting as it does to five countries the right to be nuclear-weapons states while denying the same right to others. If nuclear weapons are eviland India agrees with Australia that they arethen no one should have them. What is the moral, ethical, or legal basis for suggesting that some can and others cannot? What virtue do the official nuclear powers possess that democratic India lacks? A long-time advocate of global nuclear disarmament, Indias position on the NPT enjoys near-consensus backing within the country. If everyone disarms, India will gladly do so, too. The issue is, above all, one of strategic common sense: China, which went to war with India in 1962, has nuclear weapons pointed at it, making it irresponsible to sign a treaty that would disarm India unilaterally. Moreover, unlike Iran and North Korea, which signed the NPT and then violated its provisions through clandestine nuclear-weapons programs, India has breached no international obligation, openly pursued its own nuclear development, and has a clean record on proliferation: it has never exported its technology or leaked a nuclear secret. Its nuclear program is strictly in civilian hands. And
its nuclear doctrine rests on deterrence, backed by a credible retaliatory threat, rather than a destabilizing first-strike capacity, which India has not developed even against a superior potential adversary like China. India does not dispute that the risk of nuclear conflict over the next 20 years has increased with the potential emergence of new nuclear-weapon states and the threat that terrorist groups could acquire nuclear materials. Pakistans willingness to allow its territory to be used for attacks against India, like the assault on Mumbai in November 2008, inevitably carries the risk of sparking a larger conflagration, and its refusal to sign a no firststrike agreement with India is a serious cause for concern. There are also genuine questions regarding the ability of a state like Pakistan to control and secure its nuclear arsenal in the event of internal disruption. This helps explain why Singh has made such an extraordinary effort to sustain dialogue with Pakistanand why India remains a strong proponent of universal nuclear disarmament. Indias approach is based on the belief that non-proliferation cannot be an end in itself; rather, it must be linked to nuclear disarmament in a mutually reinforcing process. Effective disarmament must enhance the security of all statesnot, as the NPT ensures, merely that of a few. India set out its goals regarding nuclear disarmament as far back as June 1988, when thenPrime Minister Rajiv Gandhi presented to the United Nations an Action Plan for ushering in a
nuclear-weapons-free world. He argued that the alternative to co-existence is co-destruction. Even today, India is perhaps the only nuclear-weapons state ready and willing to negotiate a treaty leading to global, non-discriminatory, and verifiable elimination of these deadly armaments. So Australias refusal to emulate the United States in recognizing that India merits an exception on nuclear supplies rankles Indians. In fact, India has all the uranium it currently needs from other suppliers; the issue is one of principle. Just four years ago, India, Australia, and the US participated in joint military and naval exercises, together with Japan and Singapore. It is safe to assume that Australia will need to rethink its position on uranium exports before anything like that happens again. Shashi Tharoor, a former Indian Minister of State for External Affairs and UN Under-Secretary General, is a member of Indias Parliament and the Author of several books, including, most recently, Nehru: the Invention of India (in German). Copyright: Project Syndicate, 2010, www.project-syndicate.org
Bipin Chandra Pal

Bipin Chandra Pal was one of the mightiest prophets of nationalism who fought bravely for a noble cause of Indias independence. He was a noted politician, journalist, an eminent orator and one of the three famous patriots, known as the trilogy of Lal Bal Pal. The other two were Lala Lajpat Rai and Bal Gangadhar Tilak. He was one of the main architects of the Swadeshi movement. He stood against the partition of Bengal.
Early Life Pal was born on November 7, 1858 at Sylhet (now in Bangladesh). He came to Calcutta (Kolkata) and got admitted in the Presidency college but left studies before graduating. However he had remarkable Literacy competence and studied various books extensively. He started his career as school master and worked as a librarian in the Calcutta Public Library. Pal became attracted to the Brahma movement after coming into contact with Keshab Chandra Sen, Shibnath Shastri, Bijoy Krishna Goswami, and other prominent Brahma leaders. Their influence attracted him to join active politics. Soon he got inspired by the extremist patriotism of Tilak, Lala and Aurobindo. In 1898 he went to England to study comparative theology but came back to preach ideal of Swadeshi through himself in the NonCooperation Movement due to his difference of viewpoints with other leaders of the movement.
which Pal claimed was a British move to split the Bengalis and thus break their growing political influence. Described as one of the mightiest prophets of nationalism, Bipin Chandra Pal was associated with Indias political history during its phase of the struggle for freedom with Bal Gangadhar Tilak and Lala Lajpat Rai. The trio was termed the extremists as they stood for the ideal of Swaraj or complete political freedom to be achieved through courage, selfhelp and self-sacrifice. With Lala Lajpat Rai and Bal Gangadhar Tilak from the Lal Bal Pal team, Bipin Chandra Pal doled out a number of extremist measures like boycotting goods made by British, burning Western clothes and lockouts in the British owned businesses and industrial concerns to get their message across to the foreign rulers. Later on during the course of his life history, Bipin Chandra Pal came in contact with prominent Bengali leaders like Keshab Chandra Sen and Sibnath Sastri.
The trio was termed the extremists as they stood for the ideal of Swaraj or complete political freedom to be achieved through courage, self-help and self-sacrifice.
The Academician Bipin Chandra Pal was a teacher, journalist, orator, writer and librarian. Pal used his profession in spreading patriotic feelings and social awareness. He was the editor of the Democrat, the Independent and many other journals and newspapers. He published a biography of Queen Victoria in Bangla. Swaraj and the Present Situation and The Soul of India are the two of his many books. He wrote a series of studies on the makers of modern India such as Raja Ram Mohan Roy, Keshab Chandra Sen, Sri Aurobindo Ghosh, Rabindranath Tagore, Ashutosh Mukerjee and Annie Besant. He preached a composite patriotism that implied a universal outlook. Paridarsak (1886-Bengali weekly), New India: (1902-English weekly) and Bande Mataram (1906-Bengali daily) are some of the journals started by him. The TrioLal Bal Pal But above all, he was the one of the three famous leaders called Lal Bal Pal who comprised the extremist wing of the Indian National Congress (INC). It was these three leaders who started the first popular upsurge against British colonial policy in the 1905 partition of Bengal. Pals notoriety grew dramatically following the 1905 partition of Bengal, The Revolutionary Pal had a never say die attitude and he lived by his Principle. He revolted against the evils and ill practices of Hinduism. He believed in the equality of men and women. He encouraged widow marriages and female education. Bipin Chandra Pal started as a supporter of Brahmo Samaj, turned to Vedanta and ended up as an upholder of the Vaishnava Philosophy of Sri Chaitanya. He was ardent social reformer. He married a widow of a higher caste twice and gave his powerful support to the Age of Consent Bill of 1891. Pal was a staunch radical in both public and private life. He was imprisoned for six months on the grounds of his refusal to give evidence against Sri Aurobindo in the Bande Mataram sedition case. Final Days Pal virtually retired from politics from 1920 though he expressed his views on national questions till his death. India lost one of its most ardent patriots when Pal passed away on May 20, 1932. Source: www.mapsofindia.com, www.iloveindia.com, http://swarajyaparty.org, www.indianetzone.com, www.robinsonlibrary.com, www.indianfreedomfighters.in
THE NEW POWER GAME
Asias Giants Colliding at Sea

New Delhi: Even in an age of 24-hour globalized news, some important events only come to light well after the fact. Something of this sort happened several months ago in the South China Seaand may shape how relations between the worlds two most populous countries, China and India, develop in the years ahead. While returning in late July from a goodwill visit to Vietnam in waters recognized as international, an Indian naval ship was hailed on open radio and advised to lay off the South China Sea. Although naval incidents between China and its near neighboursparticularly Vietnam, Japan, and the Philippinesare not unusual, this is the first one to involve India. Why did China attempt to interfere with a ship sailing in open seas? Was this merely another of Chinas unwarranted assertions of sovereignty over the whole South China Sea, or was something more malevolent afoot? At Chinas Foreign Ministry, a spokesperson explained: [W]e are opposed to any country engaging in oil and gas exploration and development activities in waters under Chinas jurisdiction. Then, in passing, he added that countries outside the region, we hopewill respect and support countries in the region in their efforts to solvedispute[s] through bilateral channels. Indias government responded promptly: Our cooperation with Vietnam or any other country is always as per international laws, norms, and conventions, it declared, stating that cooperation with Vietnam in the area of energy is very important. Indeed, Indian companies already have invested heavily there, and are seeking to expand their operations. Although Indias statement is explicit enough, doubts persist. Is the two countries argument merely about who will develop the South China Seas untapped energy resources, or are we dealing with the beginning of a struggle for spheres of influence? To find an answer requires confronting civilizational norms, which are reflected in the intellectual games that the countries favor. India has traditionally favored the game of chaupad (four sides), or shatranj (chess), concentrating on contest, conquest, and subjugation. China, on the other hand, has wei qui (known in Japan as go), which focuses on strategic encirclement. As Sun Tzu advised many centuries ago, Ultimate excellence liesnot in winning every battle, but in defeating the enemy, without ever fighting. A recent US Defense Department paper, Chinas Military and Security Developments2011, argued that Chinas near sea politics has seriously disturbed not only India, but Japan, Australia, the US, and the ASEAN countries. In response, Chinas Defense Ministry proclaimed that China and India are not enemies, not opponents, but neighbors and partners. So where do things stand? It is clear that India, given its years of cooperation with Vietnam on oil and gas development, is not about to acquiesce in Chinas claim to the South China Sea. Moreover, as energy extraction begins, a new memorandum of understanding between India and Vietnam is
scheduled to be signed later this year. China was most likely reacting to these developments by accusing India of violating its territorial waters. For India, the sense that a struggle for regional mastery is occurring has become increasingly keen. Chinese activity in Pakistan and Myanmar, the expansion of Chinas port agreements in the Indian Ocean (the so-called string of pearls), and heightened Chinese naval activity in the Indian Ocean have jangled Indias security antennas. Indeed, the official Chinese publication Global Times, altering its previous stance, recently called for putting a stop to Indias energy plans in the region. Reasoning may be used first, but if India is persistent in this, China should try every means possible to stop thisfrom happening. The same article then threw Tibet into the stew of accusations. Chinese society, it continued, has been indignant about Indias intervention in the Dalai [Lama] problem, cautioning India to bear in mind that its actions in the South China Sea will push China to the limit. According to Global Times, China cherishes the Sino-Indian friendship, but this does not mean China values it above all else. There was a more broader, more ominous message as well, one that belies Chinas official rhetoric of harmony: We should not leave the world with the impression that China is only focused on economic development, nor should we pursue the reputation of being a peaceful power, which would cost us dearly. It is this triumphalist foreign policy, as Henry Kissinger calls it, with which India has to contend. The Chinese approach to world order, writes
Kissinger in his new book On China, is dissimilar to the Western system of balance of power diplomacy, primarily because China has never engaged in sustained contact with another. on the basis of the concept of the sovereign equality of nations. As Kissinger, a committed Sinophile, points out: That the Chinese Empire should tower over its geographical sphere was taken virtually as a law of nature, an expression of the Mandate of Heaven. Perhaps India and others should contend with Chinas assertiveness by heeding Sun Tzus counsel: Contain an adversary through the leverage of converting the neighborhood of that adversary into hostiles. Just as China has cultivated Pakistan, is Indias growing embrace of Vietnam a counter-move on Asias strategic chessboard? Perhaps. After all, just as India recognizes Chinas vital interests in Tibet and Taiwan, there must be reciprocal recognition of Indias national interests. China must fully accept that any effort at strategic encirclement of India will be countered. That is an Indian national-security imperative. So is restraint and mutual cooperationas is true for China as well. Jaswant Singh, a former Foreign Minister, Finance Minister, and Defense Minister of India, is a member of the opposition in Indias Parliament. He is the Author of Jinnah: IndiaPartition Independence. Copyright: Project Syndicate, 2010, www.project-syndicate.org
Chittaranjan Das
Chittaranjan Das popularly known as Deshbandhu (Friend of the Country) was a Bengali lawyer and a major figure in the Indian independence movement. His main aim was Swaraj, or self-rule, for India. Early Life He was born on November 5, 1870 in Calcutta (Kolkata) in a progressive Brahmo family. His father, Bhuben Mohan Das, was a lawyer and journalist who edited the English church weekly, The Brahmo Public Opinion. His mothers name was Nistarini Devi. Das developed a logical mind owing to his father and a liberal outlook and a deep sense of hospitality owing to his mother. As a child, Das was deeply imbued with patriotism and recited patriotic poems. His early education was at the London Missionary Society Institution at Bhowanipore. He passed the entrance examination in 1885 and graduated from the Presidency College in 1890. Das developed a keen interest in Bengali literature and read most works of Bankim Chandra Chatterjee and Rabindranath Tagore. On his fathers advice, Das joined the Bar and the Inner Temple in London. He became a barrister in 1893. The Barrister Chittaranjan Das came back to India and was enrolled as a barrister at the Calcutta High Court. He was not initially successful in the profession. The turning point in his career came with the Alipur Bomb Case. His brilliant handling of the case made him famous. In 1917, Das came to the forefront of nationalist politics when he presided over the Bengal Provincial Conference held at Bhowanipore. Later, he left his successful legal practice and joined the freedom struggle wholeheartedly. He was arrested and sentenced for six months. In 1922, he was elected the President of the Gaya Congress Session. Das started practicing in the Calcutta High court and had the opportunity to defend national workers like Bipin Chandra Pal and Arvinda Ghosh. The case against Arvinda Ghosh came to be known as the Alipore Bomb Conspiracy. Two attempts on the life of the Chief Presidency Magistrate of Calcutta, Mr. Kingsford, were made because he was ruthless while handing out punishments. The first attempt through a mail bomb was a failure. The second attempt was made by Khudiram Bose and Prafulla Chaki. The attempt resulted in the death of 2 English women but Lord Kingsford escaped. Prafulla committed suicide and Khudiram was captured and sentenced to death. A witch-hunt ensued and Arvinda Ghosh was labelled the mastermind behind the blasts by the British Government. Nobody was ready to defend Ghosh except Chittranjan Das. The entire trial lasted for 126 days, 200 witnesses were examined, 4000 paper exhibits and 500 material exhibits in the form of bombs and explosives were filed in the case. Dass concluding statements alone lasted for 9 days. Arvinda Ghosh was acquitted. Das accepted no fee for defending Ghosh; in fact he incurred a heavy loss of Rs. 15,000 by the time the case was complete. The of Literature Besides being an astute lawyer, Das was a literary man. He has works like Mala and Antaryami (poems expressing religious spirit and devotion), and Kishore Kishori (poem expressing the eternal love between Lord Krishna and Radha). Along with Arvinda Ghosh, he founded the famous journal Bande Mataram. He was also the Editor in Chief of the journal Forward, a mouthpiece of the Swaraj party. Mahatma Gandhi Chittaranjan Das was moved by Gandhijis call for non-violent resistance to the British
Government. The Indian Reforms Act, also known as the Montford Reforms were passed in 1919 in Britain. The reforms were aimed at achieving a responsible government in India. Das moved a resolution declaring the reforms inadequate, unsatisfactory and disappointing. He appealed to the Government to make a conscientious effort for setting up a more responsible government in India. The Congress accepted Dass resolution with a few amendments. A sub-committee recommended a boycott of educational institutions, law courts and legislative councils. Das believed that most effective way to gain freedom was to fight the British from without and within. He favored the boycott of the schools and courts but opposed the boycott of legislative councils. The Boycott Chittaranjan Das declared that he would give up his practice to set an example for his people. Das played an important role in the boycott of the arrival of Prince of Wales in Calcutta on November 17, 1920. When the Prince stepped into the city
of his followers were imprisoned. Das was released the following year. CR and Motilal Nehru Deshbandhu, along with Motilal Nehru, founded the Swaraj Party in 1923 for maintaining of continued participation in legislative councils. The party was soon recognized as the parliamentary wing of the Congress. In Bengal many of the candidates fielded by the Swaraj Party were elected to office. The Governor invited Deshbandhu to form a government but he declined. The party came to be a powerful opposition in the Bengal Legislative Council and inflicted defeats on three ministries. Seva Sadan The Calcutta Municipal Act of 1923 was a major landmark in the history of local self-government in India. The Swarajists were elected to the Calcutta Corporation in a majority in 1924. Deshbandhu was elected Mayor and Subash Chandra Bose was appointed Chief Executive Officer. Greater efficiency was brought to the administration and many welfare projects were implemented. After giving up his legal practice Deshbandhu went from one of the richest men in Calcutta to one of the poorest. His liabilities amounted to one lakh rupees. The only asset he had was his huge building in Calcutta which he wanted to gift to the nation. Deshbandhu set up a fund, which was later made the Deshbandhu Memorial Fund through Gandhijis intervention to clear his liabilities, build a temple, establish an orphanage and provide education to the masses. The total amount collected by the fund amounted to eight lakh rupees. Deshbandhus home was converted to a hospital for women and is called Chittranjan Seva Sadan. Final Days The struggle with the Government became more intense on account of the legalization of the oppressive Bengal Ordinance which authorized arrest of individuals suspected of terrorism without probable cause. Das had returned with a high fever from the Belgaum Congress session of 1925. When he heard that the ordinance was to be legalized on January 7, 1925, Deshbandhu declared from his sickbed, The Black Bill is coming up for discussion. I must attend at any cost and oppose it. He was taken to the Council on a stretcher attended by two doctors. The bill was defeated. Deshbandhus condition worsened. He died while resting in Darjeeling on June 16, 1925. On Deshbandhus death, Subash Chandra Bose said, The death of Deshbandhu... was for India a national calamity... . Source: www.iloveindia.com, www.maxabout.com, www.bookrags.com, http://connect.in.com
The turning point in his career came with the Alipur Bomb Case. His brilliant handling of the case made him famous.
he found it deserted. Das did his best to keep the boycott complete and peaceful. He organized the Congress Volunteers Corps for effectively implementing Congress programs. He enrolled one crore volunteers to raise Rs 1 crore for the Tilak Swaraj Memorial Fund. The volunteers were involved in picketing Government offices, shops selling foreign goods, liquor shops. They were also involved in selling khaddar. This led to an unprecedented mass awakening. The fallout of the boycott of colleges resulted in many students with no educational institution to go to. Das setup the Bengal National College to fulfill the demands of the students. In December 1921 Das was arrested. Getting into the police car Das told the crowd, Men and women of India, This is my message to you. Victory is in sight if you are prepared to win it through suffering. Conches were blown and flowers showered on Deshbandhu, as he was fondly called for the sacrifices he made for the freedom struggle, as the police car started. Deshbandhu was first imprisoned in the Presidency Jail and was moved to the Central Jail where many
IN SEARCH OF DYNAMISM
A Standby Program
for the Eurozone
Chicago: How will the eurozone crisis play out in the next few weeks? With luck, Italy may soon get a credible government of national unity, Spain will obtain a new government in November with a mandate for change, and Greece will do enough to avoid roiling the markets. But none of this can be relied upon. So, what needs to be done? First, eurozone banks have to be recapitalized. Second, enough funding must be available to meet Italys and Spains needs over the next year or so if their market access dries up. And, third, Greece, now the sickest man of Europe, must be treated in a way that does not spread the infection to the other countries on the eurozones periphery. All of this requires financingbank recapitalization alone could require hundreds of billions of euros (though these needs would be mitigated somewhat if the sovereign debt of large eurozone countries looked healthier).
In the short run, it is unlikely that Germany (and Northern Europe more generally) will put up more money for the others. Germans are upset at being asked to support countries that do not seem to want to adjustunlike Germany, which is competitive because it endured years of pain: low wage increases to absorb the former East Germanys workers and deep labor-market and pension reforms. The unwillingness of the Greek rich to pay taxes, or of Italian parliamentarians to cut their own perks, confirms Germans fears. At the same time, German politicians have done a poor job explaining to their people how much they have gained from the euro. But we are where we are. A glimmer of hope is Europes willingness to use the European Financial Stability Facility (EFSF) imaginativelyas equity or first-loss cover. Clearly, some of the EFSF funds will have to go to recapitalize banks that cannot raise money from the markets. As for the rest, the amounts that are not already committed to the peripheral countries could be used to support borrowing that can be lent onward to Italy and Spain. There is, however, no consensus about how to do this. Some propose bringing in the European Central Bank to leverage the EFSFs funds. This is a recipe for trouble. Giving the ECB a quasi-fiscal role, even if it is somewhat insulated from losses, risks undermining its credibility. And if Italy were helped, the incoming ECB President, Mario Draghi, an Italian, would be criticized, no matter how dire Italys need. Moreover, financing would have to be accompanied by conditionality, and these institutions have neither the requisite expertise nor the necessary distance from the countries at risk to apply and enforce appropriate conditions. Finally, both the EFSF and the ECB ultimately rely on the same eurozone resources for their financial strength. If markets start panicking about large eurozone defaults, they could question whether even a willing Germany has the necessary capacity to support the EFSF-ECB combine. Put differently, these institutions do not offer a credible, noninflationary, external source of strength. Indeed, the eurozones problems might soon become too big for its members to address. The world has a stake in their resolution. And it has an institution that can channel help: the International Monetary Fund. The IMF could set up a special vehicle along the lines of its New Arrangements to Borrow (NAB), which would be capitalized by a first-loss layer from the EFSF with the IMFs own capital comprising a second layer.
This NAB-like vehicle could borrow as needed from countries, including the United States and China, as well as tap financial markets. It would offer large lines of credit to illiquid countries like Italy, with conditionality intended to help such countries resume borrowing from markets at reasonable cost. A special vehicle is required because the amounts that must be made available far exceed what IMF members can usually access, and it is only right that if the eurozone seeks such amounts for its members, it should bear a significant portion of any potential losses. At the same time, the Funds capital resources would back the vehicle if the firstloss buffer provided by the eurozone were eroded; that way, the market would understand that strength from outside the eurozone can be brought to bear. The IMF is not an institution that inspires warm and cuddly feelings. But it is also not the mindless preacher of fiscal austerity that it is accused of beingand it should start taking the lead in managing the crisis, rather than holding up the rear. The eurozone needs an independent outside assessment of what needs to be done, and rapid implementation, before it is too late and the incipient bank runs become uncontrollable. Of course, the IMF cannot act without the permission of its masters, the large countries. The eurozone should suppress any wounded pride, acknowledge that it needs help, and provide quickly what it has already promised. The US should continue pushing hard for a solution. And the emerging-market countries should pitch in too, once some safeguards for their money are in place. Unresolved, the crisis will spare no one. As for the birthplace of the euro crisis, Greeces debt will almost surely have to be restructured. But adequate funding structures for Italy and Spain must be in place before any resolution. So, while others have to step forward to do their part, it is best if Greece steps back from the brink. Raghuram Rajan, a former Chief Economist of the IMF, is Professor of Finance at the University of Chicago and the Author of Fault Lines: How Hidden Fractures Still Threaten the World Economy. Copyright: Project Syndicate, 2011, www.project-syndicate.org
Kautilyas Arthashastra: Public Sector

The basic philosophy of a feudalistic monarchy is that the King owns the entire kingdom, its manifest as well as unmanifested resources. Kautilya in Arthashastra clearly demarcates the spheres of economic activities between the State and its subjects. Thus, the concept of public sector, private sector and joint sector was delineated. Ownership of Land Land, the most important resource, was primarily in the public sector, with the State holding all virgin land, forests and water resources. However, both public and private sectors held arable land. States lands were either directly cultivated by the chief superintendent of crown lands, or leased out to tenants. Land was granted to private parties either in perpetuity or for a limited period, on a tax-paying or on a tax-exempt basis. A park, an embankment, a water tank or a reservoir associated with arable land could be privately owned with a transferable title. Mining, Fishing, and Salt Pans Mining and fishing were both in public and private sectors. Salt pans were in the public sector, but salt making was done by the lessees of salt pans. The chief salt commissioner collected the revenue before it could be marketed. Manufacture and Sale of Liquor and Betting Manufacture and sale of alcoholic liquor and betting were the States monopoly. Any private parties engaged in these activities were severely punished. Precious Metals and Jewellery and Precious Stones Since time immemorial and in ancient sacred texts, gold and silver were mentioned as most valuable metals. Whether these metals were largely mined or imported is not known but Kautilya recognised the importance of these metals, and emphasised strict control on sale, purchase and manufacture of these metals as well as precious stones. Profit in Public Sector According to Kautilya, profit was a must and not anathema in operating public sector undertakings. The main guiding principles of the administration of the economy were that the State should run a diversified economy actively, efficiently, prudently and profitably. A few references are enough to show how much importance was given to profit making in Kautilyas public sector undertakings. Any official who did not generate adequate profits in a crowns undertaking was punished for swallowing the labour of workers. Chief controllers of state trading who looked after trade with foreign countries were told to generate profits, avoid losses. Clear regulations were spelt out regarding buffer stocks and futures in which profit making was emphasised. When crown commodities were sold by private parties or merchants, they had to pay a charge to compensate the state for the profit which it would have otherwise got by selling them direct. Animal Husbandry The State also was engaged in many diversified activities. Crown herds were the responsibility of the chief superintendent who either employed cowherds, milkers, etc. on wages or gave some herds to a contractor. Private herds could also be entrusted to the State for protection on payment. There also appear to be veterinary doctors in the employment of the state. Forestry The States participation in protecting and developing forestry cannot be minimised. Factories were set up in the forests for producing useful articles by the superintendent of productive forests and the chief ordinance officer. The well-protected leisure forests, intended for the Kings pleasure, had plantations bearing fruits, thornless trees and pools of water. They were stocked with tamed deer, wild animals rendered harmless, and tamed elephants.
Mining Mining was in the public sector. Mines, the source of war material, were important because, mines are the source of wealth, from wealth comes the power of government, because with the treasury and army, the earth is acquired. The following metals were mentioned by Kautilya in his treatise: gold, silver, copper, lead, tin and iron, alloys of copper such as brass, bronze and bell metal. Diamonds, precious stones, mica, as well as marine products were considered part of the mining industry. A number of officials, under the chief controller of mining and metallurgy, were responsible for these industries. Manufacture Two categories of manufacture were under the States monopoly. They were making weapons and brewing liquor. State-controlled industries were textiles, salt and jewellery. State-regulated industries were smallscale industries of craftsmen such as goldsmiths, blacksmiths, weavers, and dyers. Local and Foreign Trade Both public and private sectors were engaged in local and foreign trade. The Controller of State Trading was responsible for the equitable distribution of local and foreign goods, buffer stocks and sale of crown commodities. He could also appoint private traders as agents for the sale of crown commodities at fixed prices, or sell those directly through state-owned retail outlets. The official in charge of exports, the Chief Controller of State Trading, was advised to undertake foreign trade only if there was a profit. Exporting weapons and valuable material was prohibited. Public Sector Units Though Kautilya wrote in the context of a monarchy and the governance that prevailed in his time, there are certain fundamental points of relevance that we can cull from his propositions about those activities that come within the purview of present-day public sector units. I. The Arthashastra emphasised that the King should build forts, canals, roads, and moats and as a matter of fact it describes with considerable detail the layout of each of these infrastructural constituents. It is not the precise applicability of
each of these specifications, but the fact that this is meticulously described in the Arthashastra, which underscores that Kautilya recognised that efficient provision of these amenities entailed adherence to certain parameters. 2. The second aspect is Kautilyas exhaustive description of the duties and responsibilities of the entire gamut of functionaries within the monarchy ranging from the ministers, councilors, and commissioners to the officers at the lowest level of the hierarchy. Furthermore, the Arthashastra enumerates corrective and preventive measures such as penalties and a system of vigilance to ensure the efficient discharge of the responsibilities of those in various tiers of governance. Penalties were also used for the enforcement of revenue targets and expenditure limits. Evidently, Kautilya understood the importance of accountability and transparency, the lack of which in a number of public sector units has been a prime reason for the proliferation of loss-making public sector enterprises. 3. Interestingly, one can draw discernible similarities between some of the provisions of the Arthashastra and the main principles of corporate governance. For instance according to the Cadbury Committees report (1992) on financial aspects of corporate governance, proper managerial accountability was the key to any system of corporate governance. Its view was that companies that adhered to its Code of Best Practice would experience improvement on the effectiveness and value of its audits. The Arthashastra spoke of the King appointing spies to ensure a system of vigilance that would be able to monitor the activities of various departments and although this may not be termed as an audit, it would have served some of the purposes that an audit is supposed to fulfil. There has been extensive research on this subject in todays times. However, one of the central objectives of corporate governance is to ensure accountability and transparency through certain managerial and legal provisions. Source: Kautilyas Arthashastra, The Way of Financial Management and Economic Governance, Priyadarshni Academy and Jaico Publishing House, Mumbai, India
(To be continued)
TWILIGHT Smita were being hurled at curses and invectives. They were being condemned beyond their normal apprehensions. Then quiet descended upon their tense faces. Rajeev sat with his palm spread over his face. Rajeev must have fed up some courage and spoke in a daring tone Baba, Gandhi got us freedom with fasting... The old mans eye-lids made a movement. His face furrowed a bit and in a laughing tone he put in. Are you Gandhi? Rajeev... No, no, no...Im a bit of his follower. Truth, to begin with, is difficult to cope with but later on it shines brightly. It takes time. Think of Krishnas death. An innocent death. No one protests deaths of the innocents. It is a complete system we are protesting against. Dont you worry about Smita. No blemish will come to her. Rest assured... The old mans eyes blinked as he strained to grasp the full intent of Rajeevs rejoinder. Ill not let Smita get a bad name. Rajeevs tone was firm and mysterious. The old man and the two sisters now showed a lesser intensity and tension. Their anger also took a down-ward trend. Smita was a bit relaxed when she spoke to her sisters, Why, I cant understand my mistake? Im in the tent for a cause. Is it immoral? Sisters, why do you look like this at me? Was not Krishna your brother also? There were instant tears in their eyes. True, true...but your sitting here, in the tent is objectionable. There is already a rumour in the Mohalla. They cant understand a girl sitting in the tent. This will create family problems. We might be... Am I nt a human being...? Of course, you are Smita. But you are a girl. You need protection... Smita did not budge from her point of view. She held her resolve to continue fasting. The next day proved to be adverse to them. There were posters on walls involving Smita and Rajeev. The cause was lost somewhere behind the big posters. Who could have managed all this? Rajeev was on pins throughout the day. Smitas apprehensions had taken a grim shape and reality. To whom should she explain her conduct and intention and there was none to listen. Her father might breathe his last. He would easily slip through the gate of death as there was hardly any trace of strength in him. Should she abandon all this? Should she retrace her steps and go back to her cell? The same routine... They might be thrown from the college. The principal might take a drastic step and throw her on the road side. She fell racked beyond endurance. Rajeev, what should we do now? Gandhi seems to be failing us. He says truth wins in the long-run. Are we to be dismissed like this? She spoke with tearful eyes. Her face betrayed an isolation leading to a dilemma in her mind. Was there no way out? She constantly expressed her tense-grief. Dont worry Smita. May be clouds pass over with their black shadows! Rajeev was almost in a state of mental consternation. Rajesh and Tripathee sat mute; their faces buried in their palms. They must face
Glimmering and Hazy Landscape of Indian Politics

Students around are bent upon heaping a scandal on the present situation. And once a trace of scandal gets way, things would go beyond their precincts. Rajeevs mind was in a racy influx of ideas without any destination. He looked in front of him. There stood a wall of a crumbling structure at a visible distance from him. Adjacent to the wall stood a newly erected establishment lighted profusely. Smitas anticipation came true when she found her father ambling towards her. He was followed by Sona and Rekha. There hung clouds of anger, doubt and anguish on the three faces. They came towards the tent with unsteady steps. There might be a lot of out-bursting and up-roar. Smita was determined not to budge and break her fast. Suddenly Gandhis lean figure flashed in her sub-conscious giving a pip to her sagging spirits. Smitas father was nothing but anger at the moment, when he arrived in the tent. How dare you sit here, foolish girl? Arent you a bit ashamed of yourself? After Krishnas death, you are serving a blow to the family. His words carried a lot of bitterness. Rekha was extremely aggressive in tune. You... a witch! You... the spoiler of our reputation. You are already the talk of the town. Our Mohalla talks nothing but your fasting with Rajeev. Is this the way to run your family? Rekhas sharp tone was interrupted by Sona equally in a bad temper. And you Rajeev... was it for this you visit our home? You... a shameless boy! Will Krishna come back with your fasting? Why are you mum? You are guilty. Are you a well-wisher?Rekhas drawl of words remained unabated. What do you think? Are you in a big city? Foreign country? It is a small town. Here they know everything about everybody. Smita, you get up at once... otherwise we will drag you out of the tent. The curious group of a few students did not make any gesture of approval or disapproval. They sat still staring at the faces registering quick succession of all sorts of emotions. To them this family was intense and intriguing. It was a source of a lot of back-chat. Moreover it was free of cost. We need something to talk about. After all life without gossip is a big vacuum. The last blow was served by the old man which he pointedly spoke to Rajeev. And what do you think of yourself? Can you fight the goondas? You will be thrown away with your tent. Smita, you will get a bad name. Rajeev and
consequences. The principal would not side with them. Rajeev knew his adversaries too well. He uttered in a prophetic tone, its well calculated, deliberate and meant to shell-shock our present venture. Scandals are the easiest handle to terminate an agitation. His words echoed in his depressed friends; Rajesh and Tripathee. Tripathee so far had been in a philosophical mood contemplating the low morality to great causes. He was a boy of few words. Somehow he did not deserve Rajeev. In the riff-raff flow of life, some of them stick to their guns. It happens with some of us. Tripathee was one of them. He looked at Rajeev and said, You should not have involved Smita. You see man-woman relationship is delicate in our society. Small towns pep-up scandals. Even the socalled broad-minded have a rot in their thinking. We have given the easiest handle to our enemies. You see... They have given the first mighty blow to our resolve to fight the inane... There was an obvious pall of gloom in the tent. The situation might take an ugly turn. The so-called protections of morality may up-root them, attack them and then demolish them. I fear a public-attack under the garb of morality. They think its a boy-girl contrivance to be together. But... but... we could be together at home also... at a hidden, convenient place. The very fact that we are together on the road-side is a proof of our innocence. Rajeev was a bit excited. His face displayed an innocent conviction. The sun stood just in front high in the sky spreading a lot of brightness. Everything was exposed to its glare. There were obvious shadows of tension in the tent. Since morning no visitor had come there. At times imagination takes to distorted forms leading us to contemplate the sinister, un-pleasant. The inmates were led to believe that they were being isolated from the general flow of humanity. A sort of gulf existed between the two. It does not take much time to spread ill news in a small town. Moreover posters carrying their names...! Yes... they have lost public sympathy. No one is interested in them and their cause. Rajeev was quite tense. He looked at Smita. She too was lost in a maze of thinking. Ruin leads to ruin. Krishna gone for ever. Father too old to support the family. And now the reputation of the family gone to dogs. There seemed to be the play of glimmer of darkness and the sunshine before her eyes. She was in a very isolated dejection. May be Sona and Rekha go unmarried. Its because of me. Society punishes bold girls. They want them to be polite and dogmatic. Just born for a rotten routine. Once she steps out, there is a lot of hue and cry. A lot of resentment... Her words were drowned in the din of a big group of students
coming to them. All of them seemed to be in a mood of half-violence. A mob has a flow, a fluidity. It may take any road convenient to it. This unruly group must be faced otherwise the cause is lost for ever. A zig-zag crowd of students flanked the tent. It followed a lot of sneering, swearing, moping and unwanted gesturing. Majnoo and Lailla... But they are modern. No, no... they are fighting for a cause. With posters around the town. There was a clap-trap and giggling. Take away the tent. Badmaash. Slurring the town and college... Meanwhile Rajeev, Smita, Rajesh and Tripathee were on their feet. They stood like rocks to encounter the flow of the unruly students. Morality-posers... Enjoying with a girl... Shut up... Rajeevs voice was tremulous, vibrant and piercing.
(To be Continued...)
Dharam Pal Born on October 1, 1941, Prof Dharam Pal, Retd Head, Department of English, Hindu College, Sonepat, Haryana, India has published Novels, Short-stories in Hindi and English. These include, Upnevesh, Mukti, Raj Ghat ki Aur, Tharav, Basti, Avshes, Nirvastra, Ramsharnam, Twilight, The Eclipsed Serialized in Indo-Asian Literature and other stories. Two students have been awarded MPhil Degrees on his Hindi Works. His plays, stories have also been broadcast on Indian Radio. He has been twice honoured by Governor of Haryana, India. He has won Hindi Rashtriya Shatabdi Samman, 200 and also Penguin Award.
RIPMansur
Ali Khan Pataudi

Kersi Meher-Homji pays the Nawab a final tribute
The passing away of former Indian cricket captain Mansur Ali Khan Nawab of Pataudi on 22 September aged 70 from interstitial lung disease reminded me of my interview with him some time ago. The one-on-one interview happened 14 years ago but I recall it as if it was yesterday. In Sydney to open a photographic exhibition Encountering India on 16 May 1997, the Nawab and his charming actress wife Sharmila Tagore were greeted at the Australian Museum by their fans. Known for his aloof nature I approached him with pessimism but he put me at ease chatting away. The cloudy weather reminded him of the Melbourne Test of 1967-68 when he had scored 75 and 85 runs on a green bouncy MCG pitchleading from the front. He considered these innings as among the best he had played, far ahead of his highest Test score of 203 not out against England in 1963-64. The Melbourne Test is special for me, he told me. The pitch was as green as the outfield, the score was 5 for 25 as I limped in, not quite recovered from a hamstring injury, and fast bowler Garth McKenzie was on fire.
His stroke-play and determination against odds in that Melbourne Test reminded commentator and former Australian captain Lindsay Hassett of Bradman days. Mansur considered this tour as his happiest, scoring 339 runs at 56.50 and almost leading India to victory in the Brisbane Test. He captained India to a 3-1 win over New Zealand a month later, Indias first series win outside the subcontinent. The amazing part about Mansur is that he played all his 46 Tests (40 as captain), scoring 2793 runs at 34.91, hitting six centuries and taking 27 catches with vision in only one eye. A Nawab, a Test captain, a politician, an editor of Sportsworld magazine and author of Tigers Tale, Mansur Ali Khan Tiger Pataudi lived in the constant floodlight of publicity. Before he gave up the Nawab title, his home contained 150 rooms and employed over hundred servants, seven or eight being his personal attendants. However, to be recognised as one of the best cover-point and extra-cover fielders in the world gave him the real thrill. Mansurs climb to the top appeared to be derailed when a car crash in England in 1961 resulted in the loss of vision in his right eye. He was 20 then. The Indian selectors, not knowing the full extent of his eye injury, appointed him to captain the Presidents XI against Ted Dexters MCC at Hyderabad that summer. Mansur was delighted but batting was not easy. When using contact lenses he had double vision, seeing two balls six inches apart. By picking the inner one I managed to score 35 by tea, Mansur told me. Then I removed the contact lens and, keeping the bad eye closed, completed the top-score of 70. After this, he was included in the Delhi Test. In the final Test in Madras (now Chennai) he hit a splendid 103. This convinced me that I had the handicap licked. Mansur became Indias emergency captain in the West Indies in 1962 when Nari Contractor had a near fatal injury facing a Charlie Griffith bouncer. Mansur was 21 then and became the youngest Test captain for India. He retained the captaincy till 1969, then an unprecedented feat in Indian cricket. To my question as to whether Griffith chucked, he replied firmly, Yes, very much so, and he was a menace to life and limb. Even now [in 1997] there are a few chuckersboth among quickies and spinners. They should all be thrown out. He also felt [in 1997] that Sachin Tendulkar should give up captaincy because the responsibility of captaining India makes it difficult for him to sleep at night which affects his batting. Among the bowlers he revered were Australias Dennis Lillee and West Indians Andy Roberts and Wes Hall.I asked him as to why he was nicknamed Tiger. To my parents and friends I have always been known as Tiger. As an infant I had the tigerish propensity for crawling energetically about the floor on all fours.
Tiger Pataudi played two glorious innings against England at Headingley in 1967 after India was forced to follow on 386 runs behind. India was on her knees at 7 for 92 before being revived by Mansurs do-or-die 64. In the second innings, he hit a glorious 148. Earlier, Mansur had captained Oxford and Sussex, honours which had eluded his illustrious father Ifthikar, who had represented both England and India at Test level. Mansur Pataudi, an adventurous captain, stroke-player and a superb fielder, gave Indian cricket character and positivity. Who made the greatest impression on him? Pandit Jawaharlal Nehru made a remarkable impression on me and I just cant forget him, for various reasons, one cannot forget the times. Both Pataudis, sr and jr, were honoured by Wisden as Cricketers of the Year, 36 years apart; Iftikhar in 1932 and Mansur in 1968. Only the Parks from England, James H. Parks in 1938 and his son the wicket-keeper James M. Parks in 1968, were both similarly recognised by Wisden. Who was the greater cricketer, Ifthikar or Mansur? Sir Donald Bradman, who saw both play, said: Pataudi Senior was a fine player, but from observation I feel Pataudi Junior, taking into account his physical affliction, displayed even greater qualities. By a weird coincidence, Iftikhar passed away on 5 January 1952 which was Mansurs 11th birthday. Both father and son had a fine sense of humour. Iftikhar wrote in a friends autograph book: Fast women and slow horses are no good for a sportsman. Mansur read this after several years and countered with: I know nothing about horses, Dad! As a final gift to humanity, Mansur Pataudi donated his good eye. Mansur is survived by wife Sharmila, son Saif and daughters Soha and Saba. Sharmila, Saif and Soha are prominent actors in Indian movies.
Kersi Mehr Homji
Some Fond Memories of Patron K.M. Munshi

I was an eleven year old boy studying in Borsad (Dist. Anand, Gujarat, India). I heard from some elders that a great advocate from Bombay (Now Mumbai) was expected to arrive at the Borsad Magistrate Court. He was having a daily fee of Rupees one thousand. This was year 1941 AD. At the time the figure was so big, we can compare the same in todays hundreds of thousands. While going to school, near the court premises, a big crowd was awaiting the arrival of the prominent advocate. I saw him getting out from the car, the crowd excited and murmuring the name Ka Ma Munshi. In later years I started reading Munshis Gujarati novels. They were very exciting and enjoyable. Practically all of his novels were of nationalistic spirit and emphasised shining of Indian-Gujarati spirit. The present day Gujarat leaders talk directly or indirectly the word Gujarati Ashmita coined by Munshi. One of his novels was filmed in Hindi and acting of Sohrab Modi in the character of Kind Bhoj was immortalised by him. Sohrab Modi became famous from this film. Munshi was one of the best authors of Gujarati novels. Once I had a chance to attend a big lecture meeting of his contemporary very famous novel writer Mr. Ramanlal V. Desai. Somebody asked who is better novel writer, Munshi or Desai? The joking reply came from Mr. Desai, that in public Munshi better and privately speaking myself. Both had different styles of novels. Munshi always wrote in exciting nationalistic tone, while Desai wrote on social community bases. Munshi was visionary. With blessing of Sardar Vallabhbhai Patel, Munshi co-opted two prominent Agricultural Scientists, Prof. Trivedi and Dr. M.D. Patel. Established by the trio the Institute of Agriculture, Anand in 40s. Sardar Patel was Founding Patron and Munshi Vice Patron and later on Patron. With Agricultural School for Diploma Courses, the Institute flourished into Agricultural College, Rural Development Extension Workers College, Dairy Science College, and adjoining Veterinary College. The Institute now formed into an Agricultural University and guide to the formation of other agricultural universities in Gujarat. The Kaira district Co Op Union and its famous dairy product brand Amul are now founder benchmarks of Indian Dairy Industries. The foundations were laid by trio Tribhuvandas Patel (Co Op human side), Dr. Kurien (Tech side), Dr. M.D. Patel (Animal Husbandry) with legal blessing from Munshi. Munshi was not only a politician by nature, but he was appointed Minister of Agriculture by the Prime Minister Nehru. Munshi remembered his child like Institute of Agriculture, Anand. In early 1953, the institute had a spring festival (Vasantotsav) together with inauguration of the new buildings. Munshi pressed the then Finance Minister C.D. Deshmukh to visit the institute as chief guest, Munshi the chief host. The institute got a very wide publicity throughout India from the visit. Similarly Mumbai requested the Prime Minister Nehru to visit the institute. Nehru during his Gujarat visit took some time and had a flying visit to the institute. As his visit not pre-arranged, during his visit he was very impressed and gave an impromptu lecture of standing under a tree to hastily gathered couple of dozens of staff members. I was lucky one of those, where Nehru praised the activities of institute and advised the duplicating the agricultural productions by multiplying one leaf to two leaves. (Ek Patti se Do Patti). Munshi later became Governor of Uttar Pradesh, the largest state of India. He actively guided U.P. Government by sponsoring visits by Anand Agricultural and Dairy experts to U.P. and vice versa. Once I remembered his birth date and wrote a greetings letter. Normally a formal printed letter acknowledge in response. I was amazed to get his response in his own handwritten letter to me in very graceful language in Hindi on the letterhead of U.P. Raj Bhavan. I respect his memories as a legal expert, a nationalistic novelist, a visionary agriculturist and down to earth high manners, person with multifaceted personality. Indravadan Vyas
Kersi believes July is a good month to be born in if you want to be a record breaker in cricket. Look at the names, W.G. Grace, Garry Sobers, Geoff Boycott, Sunil Gavaskar, Richard Hadlee, Ian Botham and Dennis Lillee. Coincidentally, W.G. Grace and Lillee were born on the same date (July 18) but 101 years apart. In the World Cup Trivia section, Kersi mentions, India has met Pakistan in five World Cup matches and won every time. India beat Pakistan by 43 runs in Sydney on 4 March 1992, by 39 runs in Bangalore on 9 March 1996, by 47 runs in Manchester on 8 June 1999, by 6 wickets at centurion on 1 March 2003 and by 23 runs at Chandigarh on 30 March 2011. Their nemesis was Sachin Tendulkar who was made Man of the Match in 1992, 2003 and 2011. The uniquely linked neighbours had not met in the first World Cups in 1975, 1979, 1983 and 1987. In the Twin Towers section Kersi mentions a weird coincidence, the last four digits of Bev Waughs old telephone number were 2665. Her twin sons Steve and Mark were born on 2-6-65. Another humorous incidents in Vanishing Tricks section mentions, in a school match in South Africa in February 1931, left-arm bowler Paul Hugo took all 10 wickets for 3 runs for Smithfield against Aliwal North, including 9 in 9 balls, a triple hat-trick. Cricket Quirky Cricket is the recent book on cricket by Kersi Meher-Homji. His quite obvious hero worship of cricketers and his passion for the game leap off the page at you at every opportunity, and you cant help but be drawn into, and become engulfed in his enthusiasm and particularly presenting with the statistics. This is visually a beautifully produced book with photos leaving us back to old days of cricket. Cricket Quirky Cricket will amuse and intrigue the readers prompting to read till the last page. Its a collection of hard-to-believe but real facts. The title itself forces one to have a look at the book and glance through it. Kersi Meher-Homji is a prolific Cricket writer. This is his 13th book on cricket; previous titles include the best sellers The Waugh Twins and Crickets Great All-Rounders and Famous Cricketing Families, Out for a Duck, Six Appeal, The Nervous Nineties, Dramatic Debuts and Swan Songs. Kersi personally presented to me his books Crickets Great All-Rounders; Famous Cricketing Families and Dramatic Debuts & Swan Songs which I found to be of very high quality, an encyclopaedic of the Cricketing World. Gambhir Watts Chairman, Bharatiya Vidya Bhavan Australia
Cricket Quirky Cricket

The small book, Cricket Quirky Cricket by Kersi Meher-Homji encloses in itself a treasure of oddities, humorous incidents in the world of Cricket. I have great pleasure in reviewing this book for Kersi whom I know for about a decade now. The amusing incidents include not only the test matches, first-class, one-dayers but even minor cricket also. The quirky facts include the odd names of the cricketers besides really humorous incidents of the cricket history. The delightfully produced book containing some of the minute but vital statistics of the events arouse interest in the reader from the title itself. The book is not only for the crazy cricket fans but also for every person; old, young or even child. Kersi Meher-Homji has made the book live with his painstaking research in compiling and organizing the facts. The books presenting the unique oddities of cricket should be a part of personal collection. In a chapter on Oddities, Kersi Meher-Homji says Sachin Tendulkar and former Indian Wicket keeper and right handed batsman MSK Prasad were both born on 24 April. Their wives are doctors; Prashanti Prasad is MD and Anjali Tendulkar a paediatrician. Both have two children, a daughter followed by a son. The Prasads daughter is named Anjali.
Untold Stories of King Bhoja

Sarpati curses Bhoja Sarpati replied: King! There is none high and low in the matter of acquiring knowledge and it will be in perfect order for you to teach me what I do not know. So saying, guileless Sarpati taught King Bhoja the dhuma-vidya in all earnestness. As soon as he taught it he asked King Bhoja to impart to him sabda-vidya. With an empty smile playing on a pale face, and shifty eyes, King Bhoja replied stuttering: Pardon me, Lord! I do not know sabdavidya. Indeed I do not know any vidya except the one you have just taught me! What? roared Sarpati. Controlling himself quickly, Sarpati added: Bhoja, do not joke. Tell me that you know sabdavidya. In truth I do not know it. I wish I did, replied Bhoja crest-fallen. Why did you lie and dissimulate, then? asked Sarpati, as his anger mounted. Listen, Sir. I spread the lie because I wanted you to come back to me. You would not do so unless you came to know that I possessed a superior vidya. I plead guilty to the charge, replied Bhoja with downcast face. I dont believe you, King, protested Sarpati. Continuing, he said: You cannot deceive a siddha like me and get away with it. Were you not a dhumavedi, how do you manage to make endless presents of golden bowls and golden water-pots to all the anchorites of the land who call on you? Do not try to be funny with me, for I shall lose my temper, as his voice and face appeared menacing. Trembling from head to foot, Bhoja folded his hands in supplication and replied: Holy Sire! I spread that false news only with the object of learning the vidya from you. All the gold articles I have been giving away are the precious things which you, in your greatness, converted into gold out of the junk in my throne-room. Upon my oath, what I say is the truth. Please forgive me for my duplicity. Saying this, Bhoja fell down prostrate at Sarpatis feet to which he clung and whimpered like a child. Freeing his feet from the kings hands, Sarpati uttered in an angry tone: I placed faith in you as a righteous king. You, by your action, have besmirched your fair name as a dharmatma. But what I cannot yet understand is, why you should have resorted to this subterfuge at all. I had such a high opinion about you that I would have given you that vidya for the mere asking. I think your love
Bhava n childre s n
of gold must have blinded your sense of propriety and moral values. What do you think the great men of the land will now call youa cheat and a liar? I place a curse on your head: You shall become childless! Hearing that Sarpati pronounced a curse on King Bhoja, King Maha asked Sage Dattatreya: Sage, just one doubt; I have heard the learned say that tapasvins do not get cheated. How is it that Sarpati, a siddha at that, came to be deceived? Sage Dattatreya replied: The learned always are right. Every effect has a cause. I shall presently tell you why Sarpati became a victim of deception. Action and Reaction In answer to King Mahas query, Sage Dattatreya related the following account. Long time back there lived a beautiful danseuse. It was her custom to go to the local temple daily and offer prayers to the deity. One day she saw an anchorite in the precincts of the temple deeply immersed in meditation. Fascinated by him, she went near him and waited by his side devotedly with her eyes riveted on his feet. As soon as the anchorite woke up from his meditation, his eyes fell upon the danseuse whereupon he asked her: Woman, who are you? Why do you stand before me? She replied: Lord! I am a danseuse of this town. I came here to worship Lord Shiva in the temple. When I saw you, I wanted to pay my respects to you and receive your blessings. The ascetic thereupon called her near him and smearing the sacred ash on her forehead, blessed her. The danseuse said: Lord! I pray that you may deign to visit my house downtown and accept my humble hospitality. The anchorite replied: Devi! I am sorry I cannot. I have come here with a vow to stay in this temple for 40 days and perform tapas. I am afraid till that time I cannot move out of this temple. You may therefore leave now.
To be continued
V.A.K. Ayer Source: Untold Stories of King Bhoja, Bhavans Book University, Bharatiya Vidya Bhavan
Nature cure has been a passion with me ever since my childhood. To serve the cause of Nature cure has been the dream of my life ever since. 999 cases out of 1000 can be brought round by means of regulated diet, water, air and earth treatments and similar household remedies.
-Mahatma Gandhi
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Mitti Ke Diye During each Diwali , I remember this part of my life and share with my friends. When I was a child my Grandmother used to tell me that in Diwali we should also light DIYAS to make sure everyone in our street is with full of Diyas lights. I use to wait each year for Diwali, use to go to Bazaar early morning on Dhanteras (First day of Diwali) and buy earthen toys, Kheel and Sugar Batasha. During each Diwali, Mitti Ke Khilone were the addition and assets of my play toys collection for the rest of the year. In my small town Fatehgarh, where I was born, Diwali & Eid were the festivals for everyone. Diwali & Eid were festivals of true unity, mankind & harmony in the community. Remembering those childhood memories, I and Farida wish you and your family
A Very Happy Diwali

May the memories of those Diyas may light up your life With peace, prosperity and happiness Abbas Raza & Farida Alvi
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From Bhavans Journal October 1, 1961 Reprinted in Bhavans Journal October 15, 2011
Gandhi, the Master Jawaharlal Nehru

Nineteen sixteen. That was when I first saw Bapu, and an age has gone by since then. Inevitably one looks back and memories crowd in. During his long life, full of hard work and activity and novel adventures out of the common rut, there is hardly any jarring note anywhere. All his manifold activities became progressively a symphony and every word he spoke and every gesture that he made fitted into this, unconsciously he became the perfect artist, for he had learned the art of living, through the way of life he had adopted was very different from the worlds way. It became apparent that the pursuit of truth and goodness leads among other things to this artistry in life. Even in his death there was a magnificence and complete artistry. It was from every point of view a fitting climax to the man and to the life he had lived. Indeed it heightened the lesson of his life. He died in the fullness of his powers and as he would no doubt have liked to die, at the moment of prayer. He died a martyr to the cause of unity to which he had always been devoted and for which he had worked unceasingly, more especially during the last years of his life. He died suddenly as all men should wish to die. There was no fading away of the body or a long illness or the forgetfulness of the mind that comes with age. Why then should we grieve for him? Our memories of him will be of the Master, whose step was light to the end, whose smile was infectious, and whose eyes were full of laughter. He lived and he died at the top of his strength and powers, leaving a picture in our minds and in the mind of the age that we live in that can never fade away. The picture will not fade. But he did something much more than that, for he entered into the very stuff of our minds and spirits and changed them and moulded them. The Gandhi generation will pass away, but that stuff will remain and will affect each succeeding generation, for it has become a part of Indias spirit. Just when we were growing poor in spirit in this country, Bapu came to enrich us and make us strong, and the strength he gave us was not for a moment or a day or a year but it was something added on to our national inheritance.
What Life Has Taught Me Prof. C.N. Vakil

During my career in the University of Bombay and with the UNESCO Research Centre, I developed an unconscious habit of going out of my way to help advanced students of the School by taking interest in their work and their career, including in some cases their personal problems. The way in which the careers of some persons, highly placed in life now, were moulded would make an absorbing story. I was in charge of the Bombay University Hostel. As Warden, I knew the young people. There was a theft of Rs. 200 from a boys trunk; the money belonged to the Students Dining Club, of which he was the Secretary. As I was leaving for the University, I asked him to look out for some clues. Some other student had lost some new books and there was a suspicion on one of the other students whom we may call X. X was the room-mate of the Club Secretary who had lost the money. I was informed a few hours later at the University that the lost book was in the suitcase of X. I arranged to get the room locked by a telephone message. Later in the evening I went into the matter. X could not give satisfactory replies to several questions put to him. He was given time to think over the matter and let me have his final reply. He made a full confession and gave an apology in writing. He also undertook to return the money in installments.
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nrofit, non-religious, no an (Bhavan) is a non-p has been playing a e Bharatiya Vidya Bhav Th ). Bhavan ent Organisation (NGO world, holding political Non Governm ltural interactions in the educational and cu eting the needs of crucial role in d at the same time me of Indian traditions an whole world is but aloft the best Bhavans ideal is the and multiculturalism. to us from all sides. modernity noble thoughts come ily and its motto: let one fam stralia facilitates d the world, Bhavan Au s other centres aroun rstanding of Like Bhavan s a forum for true unde l activities and provide ltural ties among intercultura m and foster closer cu culture, multiculturalis in Australia. Indian d cultural institutions duals, Governments an indivi nstitution is: er derived from its co Bhavan Australia Chart in: ucation of the public world, To advance the ed l and temporal) of the spiritua a) the cultures (both the dance, b) literature, music, c) the arts, world, d) languages of the phies of the world. e) philoso the diversity of cultures to the contribution of a Australia. To foster awareness of ciety of nt of multicultural so continuing developme d cultural, linguistic an and acceptance of the erse heritages. foster understanding To dely div Australian people of wi ethnic diversity of the dicals, oks, journals and perio it, publish and issue bo guages, to promote the To ed t, English and other lan ed. cumentaries in Sanskri do r education as authoriz or to impart or furthe objects of the Bhavan as of interest to earch studies in the are ter and undertake res To fos any research which is publish the results of avan and to print and Bh undertaken. www.bhavanaustrali a.org
a er of Bharatiya Vidy Chart Bhavan Australia
The Test of Bhavans Right to Exist The test of Bhavans right to exist is whether those who work for it in different spheres and in different places and those who study in its many institutions can develop a sense of mission as would enable them to translate the fundamental values, even in a small measure, into their individual life. Creative vitality of a culture consists in this: whether the best among those who belong to it, however small their number, find self-fulfilment by living up to the fundamental values of our ageless culture. It must be realised that the history of the world is a story of men who had faith in themselves and in their mission. When an age does not produce men of such faith, its culture is on its way to extinction. The real strength of the Bhavan, therefore, would lie not so much in the number of its buildings or institutions it conducts, nor in the volume of its assets and budgets, nor even in its growing publication, cultural and educational activities. It would lie in the character, humility, selflessness and dedicated work of its devoted workers, honorary and stipendiary. They alone can release the regenerative influences, bringing into play the invisible pressure which alone can transform human nature.
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Holy & Wise

If love was not the law of life, life would not have persisted in the midst of death. Healthy, well-informed, balanced criticism is the ozone of public life. -Mahatma Gandhi
y a, practised b ternal Dharm ich That is the e fluence of wh us under the in d at the virtuo ecome afflicte (their soul) b people s and happy other creature the misery of ess. at their happin vatam 6-10-9 rimad Bhaga -S
By three meth ods we may learn wisdom: First, by reflection, w hich is nobles t; Second, by imitation, whic h is easiest; an d third by experience, w hich is the bitt erest. -Confucius
in the Do not dwell ream of the past, do not d trate the mind future, concen t moment. on the presen -Buddha
Kulapativani
Discipline Issues are being so confused by the political atmosphere of the day that discipline is often supposed to be synonymous with tyranny or harshness. In fact, discipline is another name for order and harmony, for self-control and character; that is, for happiness, well-being and a sense of responsibility. We are often told that our young men lack discipline because they are frustrated, and the frustration will continue till all economic causes are eradicated to the satisfaction of all economists! The logic is that indiscipline must continue unless all the economic disorders are relieved. Few seem to consider that the economic causes will never be removed so long as young men remain frustrated. The argument is absurd. Self-restrained behaviour is the outcome of moral and spiritual teaching. If it can be maintained only amidst economic plenty and not otherwiseit is anything but discipline. And by that logic, virtue should be maintained only when there is no possibility of falling from it; if the temptations remain, loss of virtue must be accepted as inevitable. Dr K.M. Munshi Founder, Bharatiya Vidya Bhavan

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The whole world is but one family

November 2011 | Vol 9 No.5 | Issn 1449 - 3551

2 | Bhavan Australia | November 2011

Quest for Truth

November 2011 | Bhavan Australia | 3

For this Month

4 | Bhavan Australia | November 2011

Gambhir Watts Chairman, Bharatiya Vidya Bhavan Australia

November 2011 | Bhavan Australia | 5

BoARd of diReCToRS of BhARATiyA VidyA BhAVAN AuSTRALiA

6 | Bhavan Australia | November 2011

November 2011 | Bhavan Australia | 7

Nehru participating in Childrens day

8 | Bhavan Australia | November 2011

Dr. Jayanarayan Jaiswal

November 2011 | Bhavan Australia | 9

November 2011 | Bhavan Australia | 11

Common to all Faiths

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14 | Bhavan Australia | November 2011

November 2011 | Bhavan Australia | 15

16 | Bhavan Australia | November 2011

November 2011 | Bhavan Australia | 17

18 | Bhavan Australia | November 2011

Place of Sanskrit in Indian Psyche

November 2011 | Bhavan Australia | 19

20 | Bhavan Australia | November 2011

November 2011 | Bhavan Australia | 21

Festivals of the Month:

22 | Bhavan Australia | November 2011

November 2011 | Bhavan Australia | 23

24 | Bhavan Australia | November 2011

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26 | Bhavan Australia | November 2011

November 2011 | Bhavan Australia | 27

Festival of the Month:

Grafton Jacaranda festival

richness to its identity. Woden Valley Festival 2011 falls on 5 November.

28 | Bhavan Australia | November 2011

Grafton Jacaranda festival

November 2011 | Bhavan Australia | 29

30 | Bhavan Australia | November 2011

Melbourne Cup Carnival 2011

November 2011 | Bhavan Australia | 31

divya Palat with Aditya hitkari

32 | Bhavan Australia | November 2011

Personal War-Stories of the Mumbai Terror Attacks

November 2011 | Bhavan Australia | 33

Gandhijis Conscience Keeper

34 | Bhavan Australia | November 2011

Gandhi with Rajagopalachari

November 2011 | Bhavan Australia | 35

Guru Nanak Jayanti

36 | Bhavan Australia | November 2011