the rose · kyi “for her non-violent struggle for democracy and human rights”. in 1988 aung san...

Vasudhaiva Kutumbakam“The whole world is but one family”

The Rose

June 2012 | Vol 9 No.12 | Issn 1449 - 3551

www.bhavanaustralia.org

Life | Literature | Culture

Let noble thoughts come to us from every side - Rigv Veda, 1-89-i

2 | Bhavan Australia | June 2012

Aung San Suu Kyi

Aung San Suu Kyi accepts her 1991 Nobel Peace Prize 21 years after it was awarded. The Nobel Peace Prize 1991 was awarded to Aung San Suu Kyi “for her non-violent struggle for democracy and human rights”. In 1988 Aung San Suu Kyi became the major leader of the movement toward the reestablishment of democracy in Burma (now Myanmar). In 1991, while under house arrest by the government for her activities, she was awarded the Nobel Peace Prize.

In his ‘Nobel Peace Prize 1991 Presentation Speech’ Francis Sejersted, Chairman of the Norwegian Nobel Committee said:

We are assembled here today to honour Aung San Suu Kyi for her outstanding work for democracy and human rights, and to present to her the Nobel Peace Prize for 1991. The occasion gives rise to many and partly conflicting emotions. The Peace Prize Laureate is unable to be here herself. The great work we are acknowledging has yet to be concluded. She is still fighting the good fight. Her courage and commitment find her a prisoner of conscience in her own country, Burma. Her absence fills us with fear and anxiety, which can nevertheless only be a faint shadow of the fear and anxiety felt by her family. We welcome this opportunity of expressing our deepest sympathy with them, with her husband, Michael Aris, and with her sons, Alexander and Kim. We feel with you, and we are very grateful to you for coming to Oslo to receive the Nobel Prize on behalf of your wife and mother.

Our fear and anxiety are mixed with a sense of confidence and hope. In the good fight for peace and reconciliation, we are dependent on persons who set examples, persons who can symbolise what we are seeking and mobilise the best in us. Aung San Suu Kyi is just such a person. She unites deep commitment and tenacity with a vision in which the end and the means form a single unit. Its most important elements are: democracy, respect for human rights, reconciliation between groups, non-violence, and personal and collective discipline.

She has herself clearly indicated the sources of her inspiration: principally Mahatma Gandhi and her father, Aung San, the leader in Burma’s struggle for liberation. The philosopher of non-violence and the General differ in many respects, but also show fundamental similarities. In both, one can see genuine independence, true modesty, and “a profound simplicity”, to use Aung San Suu Kyi’s own words about her father. To Aung San, leadership was a duty, and could only be carried out on the basis of humility in face of the task before him and the confidence and respect of the people to be led.

While no doubt deriving a great deal of inspiration from Gandhi and her father, Aung San Suu Kyi has also added her own independent reflections to what has become her political platform. The keynote is the same profound simplicity as she sees in her father. The central position given to human rights in her thinking appears to reflect a real sense of the need to protect human dignity. Man is not only entitled to live in a free society; he also has a right to respect. On this platform, she has built a policy marked by an extraordinary combination of

World Peace

June 2012 | Bhavan Australia | 3

sober realism and visionary idealism. And in her case this is more than just a theory: she has gone a long way towards showing how such a doctrine can be translated into practical politics.

For a doctrine of peace and reconciliation to be translated into practice, one absolute condition is fearlessness. Aung San Suu Kyi knows this. One of her essays opens with the statement that it is not power that corrupts, but fear. The comment was aimed at the totalitarian regime in her own country. They have allowed themselves to be corrupted because they fear the people they are supposed to lead. This has led them into a vicious circle. In her thinking, however, the demand for fearlessness is first and foremost a general demand, a demand on all of us. She has herself shown fearlessness in practice. She opposed herself alone to the rifle barrels. Can anything withstand such courage? What was in that Major’s mind when at the last moment he gave the order not to fire? Perhaps he was impressed by her bravery, perhaps he realised that nothing can be achieved by brute force.

Violence is its own worst enemy, and fearlessness is the sharpest weapon against it. It is not least Aung San Suu Kyi’s impressive courage which makes her such a potent symbol, like Gandhi and her father Aung San. Aung San was shot in the midst of his struggle. But if those who arranged the assassination thought it would remove him from Burmese politics, they were wrong. He became the unifying symbol of a free Burma and an inspiration to those who are now fighting for a free society. In addition to his example and inspiration, his position among his people, over forty years after his death, gave Aung San Suu Kyi the political point of departure she needed. She has indeed

taken up her inheritance, and is now in her own right the symbol of the revolt against violence and the struggle for a free society, not only in Burma, but also in the rest of Asia and in many other parts of the world.

We ordinary people, I believe, feel that with her courage and her high ideals, Aung San Suu Kyi brings out something of the best in us. We feel we need precisely her sort of person in order to retain our faith in the future. That is what gives her such power as a symbol, and that is why any ill-treatment of her feels like a violation of what we have most at heart. The little woman under house arrest stands for a positive hope. Knowing she is there gives us confidence and faith in the power of good.

Source: www.nobelprize.org


For this MonthRose

Roses for the longest time have enjoyed the honour of being the most popular flowers in the world. The reason for popularity of the Rose flower may be its wide variety in terms of colour, size, fragrance and other attributes. Roses are universal and grown across the world.

The Rose has been a symbol of love, beauty, even war and politics from way back in time. The variety, colour and even number of Roses carry symbolic meanings. A bunch of Roses or even a single Rose works wonders aesthetically and considerably enlivens a place.

The Rose in art is revered for its beauty and its religious significance.

Flowers have been imbued with symbolic meanings since ancient times. Many flowers used in Christian and Early Renaissance paintings borrowed their symbolism from mythology, and often floral attributes can be linked to mythological gods and goddesses.

The Rose has always been valued for its beauty and fragrance and has its own history of symbolism and meaning. This exceptional flower may have originated in the Orient, as it is often featured in Persian poetry. The ancient Romans identified the Rose and its natural beauty with Venus, their goddess of sensual love. In Greek mythology, their goddess of love, Aphrodite, gave the Rose its name, but their goddess of flowers, Chloris, created it. One day in the forest, Chloris found the lifeless body of a beautiful nymph. Chloris turned her into a flower. Aphrodite offered beauty to the flower; Dionysus, the god of wine, gave her a sweet scent; and Zephyr, the West Wind, blew away all the clouds so Apollo, the sun god, could shine on this Rose and make it bloom.


Some Interesting Facts about Roses

• Historically, the oldest Rose fossils have been found in Colorado, dating back to more than 35 million years ago.

• The birthplace of the cultivated Rose was probably Northern Persia, on the Caspian, or Faristan on the Gulf of Persia.

• Roses were considered the most sacred flowers in ancient Egypt and were used as offerings for the Goddess Isis. Roses have also been found in Egyptian tombs, where they were formed into funeral wreaths.

• Confucius, 551 BC to 479 BC, reported that the Imperial Chinese library had many books on Roses.

• Ancient Sumerians of Mesopotamia (in the Tigris-Euphrates River Valley) mentioned Roses in a cuneiform tablet (a system of writing) written in approximately 2860 BC.

• The English were already cultivating and hybridizing Roses in the 15th Century when the English War of Roses took place. The winner of the war, Tudor Henry VII, created the Rose of England (Tudor Rose) by crossbreeding other Roses.

• While no Black Rose yet exists, there are some of such a deep Red colour as to suggest Black.

Gambhir Watts

President, Bharatiya Vidya Bhavan Australia


18

Contents

34 14Child Health .................................................................. 9

Sydney Hindi Poetry Symposium: An Evening with Ashok Chakradhar ........................ 14

Festivals of the Month: India .................................... 18

Festivals of the Month: Australia ............................. 25

Some Thoughts on Darwin, Gandhi, and Einstein 30

The Biggest Show on Earth ...................................... 34

Kautilya’s Arthashastra: Concluding Observations ......................................... 42

Nada, Varna, Shabda Brahman Rupini Saraswati .. 46

Unravelling Rural Women’s Potential ..................... 49

Varnashrama: A Dharma with No Gradation .......... 54

Hillary Clinton’s Asian Adventure .......................... 58

Encounters are Really Negotiations ....................... 60

Central Bankers under Siege ................................... 62

Bankim Chandra Chatterjee ..................................... 64

Saint Kabir Das Jayanti ............................................. 66

aqua

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BoARd oF dIRectoRS oF BhARAtIyA VIdyA BhAVAn AuStRAlIA

office Bearers:President Surendralal MehtaExecutive Secretary Homi Navroji DasturChairman Shanker DharSecretary Sridhar Kumar Kondepudi

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President: Gambhir Watts

Patrons: Her Excellency Mrs Sujatha Singh (Former High Commissioner of India in Australia), His Excellency Prahat Shukla (Former High Commissioner of India in Australia), His Excellency Rajendra Singh Rathore (Former High Commissioner of India in Australia)

honorary life Patron: His Excellency M. Ganapathi (Former Consul General of India in Australia and a Founder of Bharatiya Vidya Bhavan Australia)

Publisher & General editor:Gambhir [email protected]

editorial committee:Shanker Dhar, Parveen Dahiya, Sridhar Kumar [email protected]

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The views of contributors to Bhavan Australia are not necessarily the views of Bhavan Australia or the Editor. Bhavan Australia reserves the right to edit any contributed articles and letters submitted for publication. Copyright: all advertisements and original editorial material appearing remain the property of Bhavan Australia and may not be reproduced except with the written consent of the owner of the copyright.Bhavan Australia: - ISSN 1449 – 3551

is more, a large portion of it consists of negative information. We do acquire information of worth but the quantum of negative information is much larger than the positive information.

Why this is important is because all our thoughts and all our actions are conditioned and influenced by the information that is embedded in our memories in the form of experiences and beliefs. They become, over a period of time, hardened in the form of convictions. These beliefs and convictions influence what we think and what we do, throughout our lives. How do we prevent enervating information from entering our minds and influencing them, then? Our ancient seers have prescribed installing six sentinels that will sift the information of all kinds streaming in and ensure that only the illuminating and positively strengthening information is allowed to seep into our minds and influence them. These six sentinels are Sama, Dama, Uparati, Titiksha, Sraddha, Samadhana and Mumukshatva. Detaching the mind again and again from objects of allure and sensuous pleasure and focusing the mind on one object alone, is called Sama. The karmendriyas such as speech and gnanendriyas such as the ear, etc, are all the while bombarding the mind with all kinds of information. Turning the mind away from the temptations that reach it through these sense organs is Dama.

Mind is always swayed by what it cognises, especially the signals brought in by the sense organs. When mind ignores these signals and remains unruffled and steady, it is Uparati. Physical sensations such as pain caused by extreme weather or due to physical illness or distress of various kinds are normal occurrences. To bear such pain and discomfort with fortitude and remain calm, without any lamentation is Titiksha. Ascertainment of Truth either by study of scriptures or by learning from a preceptor with unswerving conviction is Sraddha. When mind is totally focused on God in His Nirguna Brahma aspect it is Samadhana.

When there is a desire to free the mind from bonds of all kinds beginning with the sense of “I” ness or Ahamkara created because of ignorance by acquiring knowledge and wisdom and thereby realising ones’ true nature is Mumukshatva. The great Teacher Sankara has shown us all, the way through Viveka Choodamani. All we need to do, to convert information into wisdom and benefit from it is to walk the path.

Surendralal G Mehta

President, Bharatiya Vidya Bhavan

Security Guards of the Profound Kind

A scholar called on a Zen Master with a request to teach him Zen as he did not have any idea about it even though he had achieved a great deal of scholarship in practically all the other subjects under the sun. The Zen master requested his visitor to be seated and called for some tea. When it arrived he started to pour some into a cup. He however kept on pouring the liquid even after the cup was full and the tea was spilling over on to the saucer.

“Stop, Sir. The cup is already full”, said the visitor. The Zen master nodded and said “Like this cup of tea, your mind is full of your scholarship. Where is the space in it for Zen?”

Most of us are like the scholar in this story. We stuff our minds with everything that goes into it. Most of the information lodged in our memory is irrelevant and immaterial in terms of utility. What



My Play is done

Where life is living death, alas! and death—who knows but ’tis Another start, another round of this old wheel of grief and bliss? Where children dream bright, golden dreams, too soon to find them dust, And aye look back to hope long lost and life a mass of rust!

Too late, the knowledge age doth gain; scarce from the wheel we’re gone. When fresh, young lives put their strength to the wheel, which thus goes on From day to day and year to year. ’Tis but delusion’s toy, False hope its motor; desire, nave; its spokes are grief and joy.

I go adrift and know not whither. Save me from this fire! Rescue me, merciful Mother, from floating with desire! Turn not to me Thy awful face, ’tis more than I can bear, Be merciful and kind to me, to chide my faults forbear. Take me, O Mother, to those shores where strifes for ever cease; Beyond all sorrows, beyond tears, beyond e’en earthly bliss;

Whose glory neither sun, nor moon, nor stars that twinkle bright, Nor flash of lightning can express. They but reflect its light. Let never more delusive dreams veil off Thy face from me. My play is done; O Mother, break my chains and make me free!

(concluded)

Source: In search of God and other Poems by Swami Vivekananda, Advaita Ashrama, Publication department, Kolkata

Swami Vivekanandaa’s

Poems


Care for the child should begin before conceiving. If the parents have habit of smoking, chewing pan (betel leaf), Gutka (betel nut), Tambaku (Tobacco), drinking alcohol, Colas, or any other bad habit that poisons the blood stream, it will affect the health of the baby. Therefore before conceiving, parents should detoxify themselves through fasting, dieting and other naturopathic interventions. Be on positive diet and healthy habits for two to four weeks minimum, after the detox programme and thereafter they can plan for the conception.

During pregnancy the food and other habits should be given utmost care that there shall be no chance of toxification. For easy and comfortable delivery essential exercises and movements should be performed by the mother during pregnancy. Mental status of the mother should also be taken care of, that she should not be left out to stressful and sorrowful situations. Without taking this kind of care to welcome the baby, parents have no right to proceed to conceive.

Once the baby is born, importance of breast feeding and healthy traditional food habits should be taken care of. Specially, top attention should be, not to feed the baby with anything artificial which are not necessary and deadly dangerous cruelty and brutality to the child. All the companies producing baby foods are cheating and fooling us. Hence, it is we to take a decision that we will not give even a single spoon of artificial baby food to our dear baby.

No baby can survive only on the artificial baby foods without mother’s milk or any other milk in the absence of mother’s milk and as they grow, fruits, vegetables and other natural food varieties. Any baby can survive healthy on these natural foods without even a drop of artificial foods. Then why we go for those expensive useless products? Due to influence of advertisements and popularity of these brands the parents think that giving them to the children is a symbol of prestige and not giving them is depriving our baby of high quality food. This is totally a false impression created by massive attack on us by these anti human companies, supporting scientists, the pseudo-

science and its safeguarding commission agents, the pseudo health and medical guards of our society.

How the healthy India and world was developed. With the love-full breast milk, mix of fruits with other milk, (now it is identified that milk of coconut is a good substitute for babies, to prepare fruits mix etc.). Nuts and millet mix, rice and curd or rice and smashed dal, slowly shifting to well-cooked leafy vegetables and other vegetables and all other locally available varieties of food. Yes, just this is enough for the healthy growth of the child. No need of tension or to have much stress in growing a child.

Caring parents can easily avoid even white sugar if you love your children, replacing it with jaggery syrup. Keep it ready always, when the milk is tolerably hot for the baby to take, you can mix it. If the syrup is mixed when milk is very hot, it will be spoiled. In any fruit mix you can mix this syrup if more sweetening is needed. But don’t mix sugar for the children. Use of additional salt also should be avoided. Like, curd can be given to the child without adding salt to that. If this habit is developed in children they will never demand for extra salt because, they know and like the natural taste of all foods.

As they grow we spoil them more, with chocolates, pastries, ice creams, coffee, tea, outing for Chinese food and American foods as if they are superior to our “country” foods. This is due to lack of self-respect, dependency and slavery mind. Be self-confident, we in India have everything good and enough and it is our children. We need to protect their health and build a healthy nation with healthy people.

Naturally Yours!

dr. Babu Joseph, chief editor, nisargopachar Varta

Source: nisargopachar Varta, Vol 4, Issue 6, June 2012

Child Health

WORLD HEALTH


Q. I am 41 yrs old. I have been diagnosed low blood pressure, i.e. 100/60. I am not suffering from any other disease. I do exercise, yoga & Pranayam. Could you please advise the Naturopathy measures to achieve the normal blood pressure? -Mr. Ajay

A. I doubt, you’re suffering from low blood pressure. Just looking for the objective signs is insufficient for diagnosis of many of the diseases. Concurrently, the symptom you may suffer from is important to declare that you’ve low Blood Pressure. Check for the symptoms mentioned below, if you have more than three of those symptoms, you need treatment, otherwise kindly ignore.

Hypotension is the reduced pressure or tension in the arteries which occurs when the blood pressure during and after each heartbeat is much lower than usual. Normal blood pressures fall in the range of 90/60 millimeters of mercury (mm Hg) to 130/90 mm Hg. Hypotension is generally considered when blood pressure falls less than 90/60 millimeters of mercury (mm Hg) provided, if noticeable symptoms are present. Else it is best understood as a physiological/ normal rather than a disease.

It is also to be noted that blood pressure that is borderline or low for one person may be normal for another.

causes

Low blood pressure causes can be due to low blood volume, hormonal changes, widening of blood vessels, medicine side effects, anaemia, and heart and endocrine problems.

Symptoms

Blurred vision, confusion, dizziness, fainting, sleepiness and weakness.

treatment

Low blood pressure is usually treated with success. The following immediate measures are to be observed after the perception of the symptoms.

Sit or lie down and raise the feet above heart level. Consume plenty of fluids esp. warm honey water, soups, buttermilk, sugarcane juice etc. Change the posture slowly after sitting or lying down.

To maintain the proper blood circulation full wet sheet pack, cold immersion bath, cold spinal bath/ spray and hot foot baths can be taken frequently. While taking cold water treatments, the constriction of blood vessel takes place in the whole body and there by the blood pressure increases. To increase the nervous tone, the whole body should be rubbed for about 10-15 minutes. It also aids to increase the B.P.

Mud therapy, either in the form of packs or direct applications is a best stimulative therapy for low B.P.

Smaller and frequent meals are better than the full meals. It’s because of the pooling of the blood around the intestines after the food, there occurs hypotension. Thus the volume of the food consumed matters in hypotensives. Vegetables rich in organic sodium like radish, carrot, broccoli, lettuce, cabbage, celery are to be consumed frequently. Of which, the ones which can be consumed raw should be the starters of every meals. Similarly organic sodium rich fruits like grapes, pineapple, musk melons are also to be had.

Having an active lifestyle with regular physical activity combats low BP considerably. Activities in the form of swimming, yoga, brisk walking during sunrise and sunset helps to maintain the blood pressure within normal limits. It’s good to have the walk in the open atmosphere than on the treadmill as with sun exposure a hormone called serotonin is secreted which makes the brain active and thereby the body.

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. 4 Issue 6, June 2012

Naturopath’s Advice (India) Question & Answer


World Environment Day (WED) is an annual event that is aimed at being the biggest and most widely celebrated global day for positive environmental action. World Environment Day activities take place all year round but climax on 5 June every year, involving everyone from everywhere. World Environment Day celebration began in 1972 and has grown to become the one of the main vehicles through which the UN stimulates worldwide awareness of the environment and encourages political attention and action. Through World Environment Day, the UN Environment Programme is able to personalize environmental issues and enable everyone to realize not only their responsibility, but also their power to become agents for change in support of sustainable and equitable development. World Environment Day is also a day for people from all walks of life to come together to ensure a cleaner, greener and brighter outlook for themselves and future generations.

the day

World Environment Day was established to mark the opening of the Stockholm Conference on the Human Environment. United Nations designed World Environment Day as the main tool to create worldwide awareness about hot environment issues. Main objectives of United Nations behind declaration of World Environment Day was to give

a human face to environmental issues, empower to become agents of sustainable and equitable development, promote to change attitude towards the environment and advocate partnership between each human being and each society to ensure a safe future.

celebrations

World Environment Day is celebrated around the globe to promote alertness regarding scorching issues of environment pollution, drastic climatic changes, green house effect, global warming, black hole effect etc, among human beings on the planet Earth.

the 2012 theme Green economy: does it include you?

The 2012 Theme for World Environment Day is Green Economy: Does it include you? The theme tackles the subject of the Green Economy. The Green Economy is really something that is applicable all around people.

The UN Environment Programme defines the Green Economy as one that results in improved human well-being and social equity, while significantly reducing environmental risks and ecological scarcities. In its simplest expression, a green economy can be thought of as one which is low carbon, resource efficient and socially inclusive. A Green Economy is one whose growth in income and employment is driven by public and private investments that reduce carbon emissions and pollution, enhance energy and resource efficiency, and prevent the loss of biodiversity and ecosystem services. These investments need to be catalyzed and supported by targeted public expenditure, policy reforms and regulation changes. The theme asks people to find out more about the Green Economy and assess whether, in their countries, they are being included in it.

Source: www.unep.org, www.festivalsofindia.in

World Environment Day

“A day for people from all walks of life to come

together to ensure a cleaner, greener and brighter outlook

for themselves and future generations.”


O English rulers, admit our country men to the higher offices of the State, relieve us from famines” and so on, thus rending the air, day and night, with the eternal cry of “Give” and “Give”! The burden of all their speech is, “Give to us, give more to us, O Englishmen!” Dear me! What more will they give to you? They have given railways, telegraphs, well-ordered administration to the country—have almost entirely suppressed robbers, have given education in science—what more will they give? What does anyone give to others with perfect unselfishness? Well, they have given you so much; let me ask, what have you given to them in return?

Myself:—What have we to give, Swamiji? We pay taxes.

Swamiji:—Do you, really? Do you give taxes to them of your own will, or do they exact them by compulsion because they keep peace in the country? Tell me plainly, what do you give them in return for all that they have done for you? You also have something to give them that they have not. You go to England, but that is also in the garb of a beggar—praying for education. Some go, and what they do there at the most is, perchance, to applaud the Westerner’s religion in some speeches and then come back. What an achievement, indeed! Why, have you nothing to give them?

An inestimable treasure you have, which you can give—give them your religion, give them your philosophy! Study the history of the whole world, and you will see that every high ideal you meet with anywhere had its origin in India. From time immemorial India has been the mine of precious ideas to human society; giving birth to high ideas herself, she has freely distributed them broadcast over the whole world. The English are in India today, to gather those higher ideals, to acquire a knowledge of the Vedanta, to penetrate into the deep mysteries of that eternal religion which is yours. Give those invaluable gems in exchange

Swami Vivekananda Conversations and

Dialogues1

VI

Reminiscences—the problem of famines in India and self-sacrificing workers—east and west—is it sattva or tamas—a nation of mendicants—the ‘give and take’ policy—tell a man his defects directly but praise his virtues before others—Vivekananda everyone may become—unbroken brahmacharya is the secret of power—samadhi and work [Shri Priya nath Sinha]

Swamiji:—They find many reasons to hate us, and so they may justify themselves in doing so. In the first place, we are a conquered race, and moreover there is nowhere in the world such a nation of mendicants as we are! The masses who comprise the lowest castes, through ages of constant tyranny of the higher castes and by being treated by them with blows and kicks at every step they took, have totally lost their manliness and become like professional beggas; and those who are removed one stage higher than these, having read a few pages of English, hang about the thresholds of public offices with petitions in their hands.

In the case of a post of twenty or thirty rupees falling vacant, five hundred B.A.’s and M.A.’s will apply for it! And, dear me! How curiously worded these petitions are! “I have nothing to eat at home, sir, my wife and children are starving; I most humbly implore you, sir, to give me some means to provide for myself and my family, or we shall die of starvation!” Even when they enter into service, they cast all self-respect to the winds, and servitude in its worst form is what they practise. Such is the condition, then, of the masses. The highly-educated, prominent men among you form themselves into societies and clamour at the top of their voices: “Alas, India is going to ruin, day by day!


for what you receive from them. The Lord took me to their country to remove this opprobrium of the beggar that is attributed by them to us. It is not right to go to England for the purpose of begging only.

Why should they always give us alms? Does anyone do so for ever? It is not the law of nature to be always taking gifts with outstretched hands like beggars. To give and take is the law of nature. Any individual or class or nation that does not obey this law never prospers in life. We also must follow that law. That is why I went to America. So great is now the thirst for religion in the people there that there is room enough even if thousands of men like me go. They have been for a long time giving you of what wealth they possess, and now is the time for you to share your priceless treasure with them. And you will see how their feelings of hatred will be quickly replaced by those of faith, devotion, and reverence towards you, and how they will do good to your country even unasked. They are a nation of heroes—never do they forget any good done to them.

Myself:—Well, Swamiji, in your lectures in the West you have frequently and eloquently dwelt on our characteristic talents and virtues, and many convincing proofs you have put forward to show our whole-souled love of religion; but now you say that we have become full of Tamas; and at the same time you are accrediting us as the teachers of the eternal religion of the Rishis to the world! How is that?

Swamiji:—Do you mean to say that I should go about from country to country, expatiating on your failings before the public? Should I not rather hold up before them the characteristic virtues that mark you as a nation? It is always good to tell a man his defects in a direct way and in a friendly spirit to make him convinced of them, so that he may correct himself—but you should trumpet forth his virtues before others. Shri Ramakrishna used to say that if you repeatedly tell a bad man that he is good, he turns in time to be good; similarly, a good man becomes bad if he is incessantly called so. There, in the West, I have said enough to the people of their shortcomings.

Mind, up to my time, all who went over to the West from our country have sung paeans to them in praise of their virtues and have trumpeted out only our blemishes to their ears. Consequently, it is no wonder that they have learnt to hate us. For this reason I have laid before them your virtues,

and pointed out to them their vices, just as I am now telling you of your weaknesses and their good points. However full of Tamas you may have become, something of the nature of the ancient Rishis, however little it may be, is undoubtedly in you still—at least the framework of it.

But that does not show that one should be in a hurry to take up at once the role of a teacher of religion and go over to the West to preach it. First of all, one must completely mould one’s religious life in solitude, must be perfect in renunciation and must preserve Brahmacharya without a break. The Tamas has entered into you—what of that? Cannot the Tamas be destroyed? It can be done in less than no time! It was for the destruction of this Tamas that Bhagavân Shri Ramakrishna came to us.’

Myself:—But who can aspire to be like you, Swamiji?

Swamiji:—Do you think that there will be no more Vivekanandas after I die! That batch of young men who came and played music before me a little while ago, whom you all despise for being addicted to intoxicating drugs and look upon as worthless fellows, if the Lord wishes, each and everyone of them may become a Vivekananda! There will be no lack of Vivekanandas, if the world needs them—thousands and millions of Vivekanandas will appear—from where, who knows!

Know for certain that the work done by me is not the work of Vivekananda, it is His work—the Lord’s own work! If one governor-general retires, another is sure to be sent in his place by the Emperor. Enveloped in Tamas however much you may be, know all that will clear away if you take refuge in Him by being sincere to the core of your heart. The time is opportune now, as the physician of the world-disease has come. Taking His name, if you set yourself to work, He will accomplish everything Himself through you. Tamas itself will be transformed into the highest Sattva!

- Swami Vivekananda

Source: Swami Vivekananda’s Works

1. These Conversations and Dialogues are translated from the contributions of Disciples to the Udbodhan, the Bengali organ of the Ramakrishna Mission.


The Hindi Poetry Symposium presented by Bharatiya Vidya Bhavan Australia in Sydney on 18 May 2012 turned out to be a memorable evening when the famous Indian humor and satire poet Ashok Chakradhar arrived here and with his poetry made every one laugh and laugh again. There was constant applause with unstoppable clapping.

Mrs. Bagesri Chakradhar also well supported him in managing the stage and enthralled the audience with her poems. Visitors who had come to listen to their favorite poet enjoyed fully the poetry recital full of satire and humour. Local poets presented their compositions on stage and showed the audiences the glimpse of their talents.

The program started with International Hindi Grammar Teaching Workshop—Current State and

Direction—for Hindi Teachers, Students and Enthusiasts discussing the issues related to Hindi and its grammar.

Abbas Raza Alvi, Bharatiya Vidya Bhavan Australia’s Director welcoming the audience with a thank for their coming started the Hindi Poetry Symposium. To help manage the program run smoothly Bharatiya Vidya Bhavan Australia Chairman Shanker Dhar, President Gambhir Watts were present along with Bhavan’s other members and supporters. The main highlight and attraction of the Poetry Symposium was the launching of “Navneet Australia Hindi Digest”, an online Hindi literary magazine by Bharatiya Vidya Bhavan Australia. This is the beginning of an historic step towards promoting and spreading Hindi in Australia.

Sydney Hindi Poetry Symposium:

An Evening with Ashok Chakradhar


Dr. (Geoff), Jeffrey Lee, MP Legislative Assembly of Liberal Party while participating in hosting the program appreciated the spread of Hindi language in Australia and emphasized its need in future. Hon Amanda Fazio Member Legislative Council was also part of the program. Vivek Kumar, Consul (Commercial) and Head of Chancery at Consulate General of India in Sydney represented the Indian Consulate. Ashok Chakradhar and Mrs. Bagesri Chakradhar were honoured by Bharatiya Vidya Bhavan Australia with citation awards for their contribution towards spreading and publicizing Hindi language across the globe.

Finally the moment for which all the audience was eagerly awaiting came and started the Ashok Chakradhar’s typhoon of humour, laughter, ironies and satires which seemed just unstoppable. The people got so much absorbed in the recital that they just did not want it to be stopped and enjoyed every bit of it. Everyone just wanted this historical episode of laughter to continue without ever

ending. Ashok Chakradhar left the audience spell bound with his magical poetry touching unique topics ranging from women, men, politics, migrants and other daily life hassles.

Although his poetry was full with humor and satire but it also touched deeply the meaningful human life and its huge struggles. The audience considered themselves to be fortunate to be part of such a wonderful evening of laughter and humour. The program concluded with vote of thanks by Bharatiya Vidya Bhavan Australia Chairman, Shanker Dhar.

Parveen, Bharatiya Vidya Bhavan


Famous Hindi satirist and humour poet Professor Ashok Chakradhar came to Melbourne to participate in a Kavi Sammelan entitled “Haasy aur Hasina”, jointly organised by NRISA (NRISA.org) and Sahitya Sangam (sahityasangam.weebly.com) on 20 May 2012. Entry was free, and patrons were given a free snack-pack and tea. However, patrons had to book their spot in advance. The function was held at the Northcote Seniors’ Hall, and the venue had a FULL HOUSE. The program started on-the-dot at 5.00 PM with recital of poems and songs by some of the regular Sahitya Sandhya poets, and NRISA singers.

The program began with a Vandana to goddess Sarasvati by Mrs. Chandra Ben Jha. Other singers were Mr. Sushil Sharma and Mrs. Sunila Patel. The local poets who recited their poetry were Dr. Bliss David, Mr. Harihar Jha, Mr. Rajendra Chopra, Dr. Saif Chopara, Mr. Manmohan Singh Saxena, Mrs. Mridula Kakkad, and Mr. Arvind Gaindhar.

These poets recited poetry full of humour and satire. Dr. Bliss David set the scene by singing a

parody composed in Hindi and English, wanting to rent a place in his hasina’s heart. Well known poet, and one of Sahitya Sandhya organisers, Dr. Subhash Sharma was invited from Gladstone Queensland on Skype to recite his poem “Saat rang ki sundar kirane” the storey of TV loving wife.

When Prof. Chakradhar arrived well in time, around 6.00 PM, he was welcomed by Mr. Sushil Sharma and Prof. Hema Sharda representing NRISA and Sahitya Sangam respectively. As he entered the hall he was given a standing ovation by the audience with roaring applause. Dr. Dinesh Shrivastava honoured him with an Indian tricolour shawl.

As Prof. Chakradhar took to the stage he showered the audience with jokes, satire and his trademark humour poetry. He began his poetry session with couplets and short poetry full of humour as well as serious topics. Well! that’s the beauty of this satirist: first he makes you to laugh, but then implores you to think about the deeper meaning. He did not spare Indian politicians as usual and depicted his art of playing with multiple meanings

Professor Ashok Chakradhar at Melbourne Kavi Sammelan “Haasy aur Hasina”


and forms of words like halwa and ghotala. His poetry about Senior Citizens was a perfect match for most of the audience, who are NRISA members, and no one could stop laughing throughout the program.

He also sang a song that he wrote for Karishma Kapoor’s film in a Bengali tune, about a bird flying free in the sky; his perfect diction and recitation took the audience on a metaphorical flight with him. His Jatak Katha and jungle stories were a high class satire on elections and politicians. Towards the end he recited his very popular poem Bhrashtaachar; which established him as a true pundit of satire.

At the end of the program a plaque was presented to him on behalf of Sahitya Sangam, NRISA and Bharatiya Vidya Bhavan Australia, represented by Mr. Harihar Jha, Mr. Sushil Sharma and Mr. Gambhir Watts from the three organisations respectively. The evening was hosted by yours truly. I would like to thank various organisations and its members who worked tirelessly to make

this visit by Prof. Chakradhar a reality, in particular Mrs. Rekha Rajvanshi and Mr. Gambhir Watts from Sydney, and the committee members and supporters of NRISA and Sahitya Sandhya from Melbourne.

Prof. Chakradhar was very pleased with the welcome he got; and we are very appreciative of his efforts to visit Melbourne gratis. Melbourne public is thankful to him for the opportunity to witness such a high class Hindi poetry event, and looks forward to welcoming Prof. Chakradhar in the future as well.

nalin Sharda, Secretary nRISA (northern Region Indian Senior’s Association Inc., (Victoria), Australia and coordinator Sahitya Sandhya


Rath yatra

Rath Yatra, the Festival of The Chariots, originated thousands of years ago in Jagannatha Puri in Orissa on the North Eastern coast of India. It is still observed by the entire population over there and over 5 million people attend the event, and it is also celebrated in every town across India. The main

event is the enthronement of three large Deities—Jagannatha (Krishna), His brother Balarama and Their sister Subhadra—each onto Their own wooden chariot. These three huge chariots are then hauled by ropes held by hundreds of Their devotees along a parade route lined by admirers, worshippers and spectators.

Festivals of the Month: India

Jagannath Puri temple

Rath yatra


The carved and colourfully-painted chariots, liberally bedecked with flowers and garlands, are accompanied by enthusiastic kirtana (congregational chanting) sung by tens of thousands of devotees. After the procession there is a large feast of Krishna prasadam for all participants. The Deities who grace the chariots are kept throughout the year within temples where They are worshipped daily in a regulative way. But once a year They emerge in order that the public may see Them. Krishna thus presents Himself as Jagannatha, the Lord of the Universe. Rath Yatra 2012 falls on 21 June.

the Festival

Rath Yatra festival is the most popular time to go to Jagannatha Puri. Thousands upon thousands of pilgrims flock to Puri to take part in this auspicious event, which is said to have been celebrated for thousands of years, making it one of the oldest and one of the biggest religious festivals in the world. This is the time when the Deities come out of the temple for all to see. It is also the time when as many as a million people gather in this small city with one purpose: to show their faith and devotion to God in the form of Lord Jagannatha. The actual construction of the carts begins two months before the festival day. More than 600 trees, or 400 cubic meters of wood, are needed for the construction, taken from the local forests along the banks of the Mahanadi River.

Using the same simple tools and procedures as they have for the past hundreds of years, once the basic elements are made, such as the wheels, then the actual construction begins only a few weeks before the festival. The construction crew works on them night and day, and everything gets ready the day before the festival.

In front of the temple huge stacks of wood are used to assemble the three chariots which will reach up to three storeys tall and will roll on wheels, each eight feet high. The chariots are painted with bright colours and the tops are covered with red, black, yellow, or green canopies. The colours signify which chariot is for which Deity. Lord Jagannatha uses red and yellow, Lord Balarama uses red and green, while Subhadra uses red and black. The Deities are also painted with particular colours that mean something. Jagannatha’s blackish colour represents faultless qualities; Balarama’s white colour signifies enlightenment; and Subhadra’s yellow colour signifies goodness.

Each cart is different. The cart of Lord Jagannatha is called Cakradhvaja or Nandigosha, which means tumultuous and blissful sound. Using 16 wheels, it rises 45 feet tall, and weighs 65 tons. It also carries a figure of Garuda on its crest, and is drawn by four white wooden horses. Balarama’s cart is called Taladhvaja, meaning the sound of significantly powerful rhythm. It has 14 wheels, and is drawn by

four black wooden horses. It carries Hanuman on its crest. Subhadra’s cart is called Padmadhvaja or Darpadalan, which means destroyer of pride. It has a lotus on its crest, uses 12 wheels, and is drawn by four red wooden horses. After the Ratha-Yatra festival the wood from the carts is used as fuel for the big kitchen in the temple, which can last up to nine months.

‘Snana Purnima’ marks the beginning of this festival. About two weeks before the festival, the Deities of Jagannatha, Balarama, and Subhadra are given a ritual bath, which is performed on the front main wall of the temple, which allows everyone to observe it from the street below, or one of the surrounding buildings. This is called the Snana-Yatra. After this They play the pastime of getting a cold. They are then taken to a designated area and given special treatments and offerings. They may also be repainted at this time. About every 12 or 19 years the bodies of the Deities are replaced with new ones carved from a ritualistically selected Daru-Brahman in the form of a nima tree. This is known as the Nava-Kalevarna festival. It occurs when there is a leap (additional) month in the Vedic calendar that appears between Snana-Yatra and Ratha-Yatra.

As the Ratha-Yatra festival draws near, thousands of pilgrims come to Jagannatha Puri, but as many as a million or more people may be in town on the day of the festival. The walk up the gangplanks to the platform on the cart and sprinkle holy water around while circumambulating it three times and chanting specific mantras for purification. Later, the priests bring out the small Deities that will also ride on the cart. When the big Deities are brought out, first there is Lord Balarama, then Lady Subhadra, and then Lord Jagannatha. Each time excitement suddenly fills the air and many men blow conch shells and bang on drums and cymbals to announce the arrival of the Deities at the main gate of the temple complex. Then the smiling face of Lord Balarama appears through the doorway and the crowd shouts and chants, “Jai Balarama. Baladeva ki jai!”

Daityas, strongly built men who lift the Deity, first carry Lord Balarama then Subhadra and finally bring out Lord Jagannatha. The festival parade

Rath yatra


also usually start in the morning and then stop at noon near the Jagannatha Vallabha Gardens where the Deities get offerings of food, worship, etc, from the many devotees. Many thousands of devotees surround the carts and the people in the front take up the long, thick ropes to pull the chariots down the main road to the Gundicha temple, where the Deities stay for a week. Sometimes the chariots mysteriously stop, though everyone is pulling hard. In fact, it is not unusual, as in the case of this festival, that a chariot may stop completely

and stay there overnight and then continue the next day. Sometimes if there is difficulty, the local Government Minister will pray to Lord Jagannatha for forgiveness from whatever offenses the residents of the town may have committed. Then the chariots begin to move again as if they move only by the will of Jagannatha. The Deities spend the first two nights on the carts outside the Gundicha temple, or wherever else They may be if They do not make it there the first night. The Deities are then taken inside the Gundicha temple only on the third night.

After the Deities’ stay at the Gundicha temple, They return a week later to the main temple in a similar parade that is attended by fewer people. Apart from dozens of cities across the United States, it has been held in over 60 countries such as Canada, South America, South Africa, the United Kingdom and Europe, Poland, New Zealand and Australia etc.

Shani Jayanti

Hindus believe in the power of grahas or celestial planets in one’s life. Shani God is the one of the grahas in nine celestial planets Deities. Hindu scriptures give various references of Shani God. It is described that Shani is son of Surya, the Sun-god, and his wife Chayadevi, the goddess of Shadow. He is elder brother of Yama, the death God. These two brothers, Shani and Yama, are assigned the duties of giving rewards and punishments to the individuals. But Shani does this when the person is alive and Yama does after the death of the person.

Shani God

Shani God is not always a trouble-giver. He is well-wisher and friend also. He plays different roles just to make person realize that there is Lord and one needs to surrender to Him. The Deity of Shani God is depicted that of a strong person with dark complexion. He rides on a crow with a bow and arrow in his hands. Shani God (God) is also known as Shanischarya, Chayaputra, Raviputra and Shaneeswaran. Shani Jayanti is the appearance day celebrations of God Shani. It is celebrated on Amavasya that falls in the month of Vaishaka in south India and Jyestha in north India. Shani Jayanti 2012 falls on 1 June.

Shani Amavaysa

Shani Amavasya is to be observed by those who have Sadesaati (7.5 years long transit period). Saturn Sadesati is the 7.5 years long transit of Saturn through the 12th house to the 2nd house during which time Saturn may give an unusual amount of stress to the person. But people in general also worship Shani God on this day to get rid of malefic effects of Shani God in their horoscope. They go to temples where Navgrahas (Nine Planets) are established. They bathe the Deity of Shani God with til (sesame) oil, called tailabhishekam, and offer black til to the Deity.

lord Shani

Rath yatra

Gayatri Mantra


They offer black clothes to Shani God. Those who have sadesati perform Shani Homa or Shani Yagna to lessen the adverse effects of Shani God. Temples dedicated to Shani God are thronged with Devotees offering tailabhishekam to the Deity.

Gayatri Jayanti

Goddess Gayatri is worshipped as Veda Mata or the mother of Vedas, God Mata and Vishwa Mata. According to a holy transcript the Goddess is considered as Brahma, Vishnu, Shiva and Vedas. She is looked upon as if her four heads represent the four Vedas and fifth one symbolizing the almighty and is sitting on lotus. The ten hands of Goddess Gayatri bear the symbols of Lord Vishnu. It is believed to be second consort of Lord Brahma. The belief that Goddess Gayatri appeared in the form of knowledge on the 11th day of the Shukla Paksha of Jyeshta marks the celebration of Gayatri Jayanti. This knowledge was shared to the world by Sage Vishwamitra and thus contributed in removing ignorance.

Gayatri Jayanti is celebrated to cheer the expression (Pradurbhaava) of Aadi-Shakti Gayatri. The whole Universe is originated by Gayatri. Scholars advocate that Sage Vishwamitra first uttered the Gayatri Mantra on the Gayatri Jayanti day. The day is celebrated every year. Special prayers and pujas are dedicated to Gayatri Mata. Special Satsangs and Bhajans are also sung in praise of the Deity. Gayatri Mantra is chanted during Puja. Gayatri Jayanti 2012 falls on 2 June.

dev Shayani ekadashi

Shayani Ekadashi (“sleeping eleventh”) or Maha Ekadashi (“The great eleventh”) or Padma Ekadashi is the eleventh lunar day (Ekadashi) of the bright fortnight (Shukla Paksha) of the Hindu month of Ashadha (July). Thus it is also known as Ashadhi

deva Sayana ekadashi

Gayatri devi


Ekadashi or Ashadhi. This holy day is of special significance to Vaishnavas, followers of Hindu preserver God Vishnu. Every year beginning with, Dev Shayani Ekadashi, the 11th day of the moonlit period of Asadh (July) until the 11th day of the moonlit period of Kartik (October / November), a period of four months, it is believed that Hindu Gods and Goddesses are at rest. This period is referred to as Chaturmas—four months. Since Gods and Goddesses at rest can get enraged if disturbed during this period, it is customary not to organise auspicious occasions like weddings, moving into a new house, establishing a temple, organising a community prayer or other auspicious activities. These activities are renewed only after the Gods and Goddesses have completed their rest.

In the Padampuran, Shrimad Bhagwatpuran and other religious texts, this rest period is referred to as Yognidra, a term that describes the rest Vishnu took after annihilation of the world. This term is also used when Vishnu is in deep meditation and cannot be disturbed. The inability to be available to devotees is termed as sleep or rest. During this time, all disciples take extra vows such as fasting, scripture recitals, meditation and other religious observances as described by Lord Swaminarayan in the Shikshapatri. Dev Shayani Ekadashi 2012 falls on 30 June.

deity ekadashi

A story is narrated in the Purans about the Deity Ekadashi, such named because she emerged from the one of the Lord’s Indriya. There are 5

Gnaan Indriya, senses, and 5 Karma Indriya, the controlling organs of these senses. The mind controls all the organs so is considered the 11th organ. Ekadashi literally means eleven, ek + dash, 1 + 10 = 11. The Deity Ekadashi was allowed by the Lord to reside in His eyes for the duration of the Chaturmas. Thus the Lord is said to hibernate during this period. That is why the Ashad Sud 11 is also referred to as the Devshayan (Dev—Lord, Shayan—sleep) Ekadashi. On a practical level, this time period is when the monsoon season falls in India. As a result of the heavy rainfall, it would be impossible for the wandering sages and preachers to travel the land to preach and offer spiritual guidance. Therefore, during this period they would remain resident at one place. As they are no longer travelling, they have spare time, which is occupied with the extra vows, and thus they further please the Lord.

observance

The first month in Chaturmas, Shravan is dedicated to Lord Shiva, especially the Mondays. The next month is Bhadrapad, the month of festivals including the Ganesh Chaturthi and Krishna Ashtami. Then comes Ashwin month and the important festivals include, Durga Puja, Navratri, Diwali etc. Finally, Kartik, Diwali celebrations end in this month. The four months are of great importance to Lord Vishnu devotees as this period is believed to be the night of Vishnu. Vishnu devotees listen to His stories and spend time in helping the poor and in cleaning and maintaining Vishnu temples.

lailat al Miraj


The Chaturmas are considered very auspicious and extra observances (Vrats) are taken. One of the major Vrats taken is to attend religious discourses. People take different vows during Chaturmas—some people avoid non-vegetarian food, some decide to read the Mahabharata or Ramayana or Bhagavad Gita or the Bhagavad Purana on all days, some make it a point to visit temples on all days, some decide to chant a prayer or mantra daily a number of times. Health is given importance during the four months. Many people avoid garlic and onion as it can stimulate unnecessary excitements, cause indigestion and distract devotee from Pujas and prayers. In some regions, people avoid green leafy vegetables in the Shravan month. Curd or yoghurt, is avoided in Bhadrapad, milk is avoided in Ashwin month and pulses, the split variety, are avoided in Kartik month.

Significance

In the scripture Bhavishyottara Purana, God Krishna narrates significance of Shayani Ekadashi to Yudhisthira, as the Creator-God Brahma narrated the significance to his son Narada once. The story of king Mandata is narrated in this context. The pious king’s country had faced drought for three years, but the king was unable to find a solution to please the rain Gods. Finally, sage Angiras advised the king to observe the vrata (vow) of Dev Shayani Ekadashi. On doing so by the grace of Vishnu, there was rain in the kingdom.

lailat al Miraj

Lailat al Miraj is an auspicious festival for followers of Islam. This occasion is also called Shab-e-Miraj or Mira Kandili in Turkish. On this day Prophet Mohammad made his journey from Mecca to Al-Haram As-Sharif (Temple Mount), where he saw heaven (Jannah), met with the prophets and eventually with God. The believers of Islam celebrate this occasion as the day of enlightenment of their Prophet. The events on this day tend to bring the Islamic community together. Lailat al Miraj 2012 falls on 16 June.

the Festival

The festival is celebrated by telling the beautiful stories of Prophet Mohammad. How he was visited by two archangels while sleeping, the way they purified his heart and enlightened him with knowledge and devotion. Narrating his journey from Mecca to Jerusalem in a strange winged creature called Buraq in a single night, which raised him to heaven. Lailat al Miraj literally means the night of Ascent. It marks the night on which Prophet Mohammad attained a very high spiritual level. His ascent occurred on the 27th day of Rajab (seventh month of the Hijra or Muslim lunar calendar).

His ascent was not related to physical body, but a vision of that great level. Here, Prophet Mohammad

met Adam, Abraham, Moses, Jesus and some other Prophets. The reason behind this Ascent was to substantiate the status that Prophet of Islam had achieved. It is also said that even Angel Gabriel, accompanied Holy Prophet, in his maiden endeavor and asked him to continue his ascent. Soon, he reached very close to the Throne of God and achieved highest closeness to him.

celebrations

This day is marked by the decoration of Ascent (Miraj), mosques and houses, with colorful pennants and buntings. As evening approaches, devotees amass in mosques and offer prayers to the almighty, praising The Lord (Allah) and the Prophet (Peace be upon Him) and sing devotional hymns. In the night, people light up oil-lamps, candles, electric lights, etc. This gives a magnificent look to the houses, mosque and Ascent. Contrastingly unlike Eids—revolving around the family—Lailat al Miraj is a community festival where all the members of the community participate as a whole. This brings unity and integrity in the community.

Celebrations on this day tend to focus on children and the young. Children gather in mosque where they are told the stories of the Miraj. Public spiritual meetings are held at night after which Isha prayer (a prayer offered before sleeping at night) is held in larger mosques and the details about the Ascent are discussed. The satsang is brought to a close with distribution of the sweets (holy sacrament/prasad), at the end.

This is a holy night when the devotees take the opportunity to perform admirable deeds, such as donating money, distributing food among the poor and so on. Devotees spent the entire night of Lailat al Miraj in the remembrance of Prophet Mohammad.

Parveen, Bharatiya Vidya Bhavan

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In the capital of Western Australia, the cultural programs held are simply many but it was for the first time in its history that a famous poet from India performed his poetical recital here. The venue was Vedic temple and the poetical evening was organized by Sanskriti. The place was fully occupied by the people who got totally absorbed in the stream of this poetical extravaganza.

The program started with recital by serious poets with their deep philosophical and sad poems. The audience liked the performance very much and were even surprised and felt proud to learn that there also live good writers in Perth. The poets included: Dr. Muhammad Yaar Khan ‘Azhar’, Renu Sharma, Jyoti Mathur, Anchal Mahendru, and Prem Mathur. And then flew the stream of Ashok Chakradhar’s poetical recital along with his rhythmical voice. Audience seemed tired cheering, clapping, laughing but they did appear hungry for more and more bouts of poetry. All said in unison come back again, come quickly!

Representative of the organizers, Rajyashree Malviya requested Ashok Chakradhar that information of his arrival be given in advance at least with two months prior notice as, this time everything was organized in just fifteen days. However, the literature lovers came in such large numbers that they not only kept the honour of Ashok Chakradhar but also raised the reputation of Perth.

Prem Mathur also thanked the audience first, and gave special thanks to all those who helped it organized as it was impossible to be held without their financial grants. The initiators among those were RAM Systems Technology Pvt Ltd and then the Hindi Society of Western Australia. In addition were the senior members of Sanskriti who provided not only funding but also put their hearts and time to help the event organised.

Chief workers among them were: Ashraf Iqbal, Uma Kale, Daisy, Pawan Tiwari, Dr. Khanna and Rajyashree & Anoop Malaviya who cheerfully worked hard for fifteen days, without whom this Poetry Symposium would not have been possible. Gratitude to Ashok Chakradhar that he came to such a city to serve Hindi literature which is most distant as compared to any other city in the world and is thousands of miles away from Australia’s other provincial capitals. That may be the reason that poets don’t reach here.

But Sanskriti proved it true that “the poets reach where the sun don’t”.

Sanskriti

What is Sanskriti? It is very difficult to define!

But that Sanskriti which is in Perth, is a small community of senior citizens of Indian origin that meets every Sunday morning from 10 to 1:30pm at Manning Senior Citizen. This Sunday symposium has songs, music, poetry, story, dialogue, and life’s experiences accompanied by a chat along with tea. Sometimes the chat takes the major place. Have lunch together once a month and help each other in periods of happiness-sorrow.

That means it is not only a cultural society but a senior family to which children and children’s children are also invited from time to time. This was the first major cultural event which invited the major community, and was appreciated by society.

Prem Mathur, Former chairman of the hindi Society of Western Australia, Perth

Perth, A Historical Poetical Evening


Sydney Film Festival

Inspired by the establishment of the Edinburgh Film Festival in 1947 and the Australian Film Festival held at Olinda in the Dandenong Ranges, Victoria in 1952, a committee was formed to establish a film festival in Sydney. The committee comprised Alan Stout, Professor of Philosophy at The University of Sydney, filmmakers John Heyer and John Kingsford Smith and David Donaldson. Under the direction of Donaldson, the inaugural first Sydney Film festival opened on 11 June 1954 at the University of Sydney in four halls. Attendance was at full capacity with 1,200 tickets sold at one guinea each. Sydney Film Festival 2012 falls on 6-17 June.

Since then this annual event has since grown into a many days festival that draws international and local attention, with films being showcased in several venues across the city centre. The first festival had only 1200 tickets available, and the sold out audience saw films ranging from Jacques Tati’s Jour de Fete to Buster Keaton’s The General. By 1957 the festival expanded to the Wintergarden at Rose Bay, on Sydney’s famous harbour, and the Cremorne Orpheum, as well as the university.

By 1958, the festival attracted its first international sponsored guest, Paul Rotha, and advertising into the festival catalogue. The following year, the program expanded to seventeen days and by 1960 exceeded 2,000 subscribers with the introduction of the Opening Night feature film and party. Censorship difficulties arose in the mid-1960 and continued until such time as the festival was granted exemption from censorship in 1971.

From inception until 1967, the University remained the annual home of the festival. The following year, the festival moved to the Wintergarden in Rose Bay where it remained for the ensuing five years. The historic State Theatre became the home of the festival in 1974, and continues to remain one of the festival venues to date.

the Festival

Sydney Film Festival not only showcases the best in film from across Australia and around

Festivals of the Month: Australia

Audience at a Sydney Film Festival event


the world, but also encourages dialogue between filmmakers and audiences. In 1977, the festival began programming talks that have evolved into an essential feature of each festival year. Since 2008, the festival hosts an Official Competition, which is recognised by the Federation Internationale des Associations de Producteurs de Films (FIAPF). The Sydney Film Prize was established to reward new directions in film: films which have emotional power and resonance, are audacious cutting edge and courageous, and go beyond the usual treatment of a subject matter.

Winter Magic Festival

The Winter Magic Festival is an annual community event, celebrated around the Winter solstice in Katoomba in the Blue Mountains of New South Wales, Australia. The Winter Magic Festival is an annual community community festival, celebrated around the Winter solstice in Katoomba in the Blue Mountains of New South Wales, Australia. The Winter Magic Festival is the Blue Mountains highest profile and most anticipated annual event. The Blue Mountains is NSW inaugural City of the Arts and Katoomba is the heart of that city. It is the weekend when artists, musicians, dancers, drummers, choirs and community take over one of Australia’s most famous towns. Winter Magic Festival Katoomba 2012 falls on 23 June.

the event

During the event, the main street of Katoomba is closed to motor traffic and opened to pedestrian traffic. This allows the whole town to become a performance space. The streets are lined with market stalls and everybody who attends is encouraged to dress in costume. Unlike many Festivals run by Chambers of Commerce and Councils, this event is run by community. It has a strong local focus and very wide general appeal. The setting is a town sitting on a narrow ridge and bound north and south by a World Heritage listed National Park.

Arab Film Festival Australia

Arab Film Festival Australia aims to showcase stories from Arabic-speaking peoples to diverse Australian audiences through film, reflecting the complexity and diversity of Arab experiences. A primary aim is to address the representations of Arab peoples and their cultures by providing critical spaces to present alternative representations of Arab subjects, cultures and narratives. As a community-managed cultural event, the Festival supports freedom of thought, expression and information, as well as diversity of screen media to enable cultural expressions to flourish. Arab Film Festival Australia 2012 falls on 28 June–15 July.

crowds at the Katoomba Winter Magic Festival




history

The Arab Film Festival started in 2001 and has since developed a number of partnerships both within Sydney and across the country. Over 18,000 people have attended and experienced cinematic stories from filmmakers in Lebanon, Egypt, Palestine, Iraq, Morocco, Algeria, Tunisia, Syria, Jordan, Paris, Canada, UK, USA, Australia, UAE, Kuwait, Sweden and Japan.

the Arabic

While the Arabic language is the second most-spoken language in NSW after English, it retains a marginal place in the culture of the state. The Arab Film Festival fills this gap by centering the voices and visions of Arab filmmakers with a multilingual festival that brings inspired stories to life on Australian screens. The Arab Film Festival has become an important event on the cultural calendar in New South Wales. The festival has developed a dedicated and growing audience from a diversity of backgrounds. The 2011 Arab Film Festival attracted over 3,000 people from both Arabic and non-Arabic backgrounds over 4 days. Since its inception, the festival has grown exponentially, testimony to the fact that audiences want to hear, see and experience narratives, perspectives and stories from Arabs themselves.

the Festival

A key objective of the Arab Film festival is to engage Australian audiences in a more complex understanding of the diversity of Arab cultures, histories and stories. A core goal of the Festival is

also to provide a platform for emerging, developing and established Arab-Australian filmmakers to show their screen work to broad audiences in NSW and beyond—supporting pathways for them to contribute to the creative industries, get projects into production and distribution, and support and encourage new work and voices. The 2012 Arab Film Festival Australia will feature locally and internationally produced films, international and local filmmakers, and a colloquium on Arab women filmmakers and their work.

Source: http://sff.org.au, www.wintermagic.com.au, http://arabfilmfestival.com.au

Arab Film Festival Screenings


A lot of damage was caused to the cultural and literary heritage of Kashmir consequent to repeated Muslim invasions. It was during the brief period of the Sikh and Dogra rule, when the Muslim atrocities had somewhat abated, that the old native culture showed signs of revival.

It is during these historically significant years that the genius of great Kashmiri poets like Parmanand and Krishna Joo Razdan flourished. Both being saints of very high order, wrote divine poetry that had come to engulf the literary circles of almost all Indian regional languages.

Nand Ram, who later became famous as Parmanand was born in 1791 in village Seer, 3 Kms from Mattan (Martand) town famous for its Sun temple en route Pahalgam in Anantnag district. His father, Krishna Pandit, was a Patwari (a petty revenue official) and his mother, Sarswati, a pious lady, who, though illiterate, was conversant with the spiritual heritage of the community.

Parmanand was married to a girl from his own village. Called Mal Ded, she was known to be highly temperamental and Parmanand had to suffer her all his life. It is said that Parmanand was driven to seek refuge in religion, as had been the case with Tulsidas, by his wife’s bad temper.

It is also said that he rationalised this as retribution for the treatment she had received at his hands in the purva janma (earlier birth). He is said to have developed his own ways of dealing with her.

Seeing that she would do just the opposite of what he would suggest, he would start asking for the opposite of what he really wanted. After his father’s death Nand Ram was offered his father’s post for which he seemed to have no aptitude, but had to accept it for sustaining himself and his family.

The non-attachment to the worldly things even at a young age that was noticed in Parmanand, it was felt that he was born to fulfil a definite purpose and was, therefore, held in high esteem. After he quit his job in a jest, devotees would arrange for the maintenance of his family. A Muslim neighbour, Salah Ganai, who was the headman of the village, stood by him through thick and thin.

Parmanand often went into socio-religious and philosophical discussions with all India pilgrims who frequented the famous town of Mattan every summer or would be on their way to Pahalgam or the holy shrine of Amarnath. He would spend his meagre earnings on feeding the sadhus and other pilgrims who would come there to perform “Shraad” of their ancestors at Tsaka, a rivulet that flowed quite near his residence.

Like most of his contemporaries all over India, Parmanand was essentially a bhakti poet. Though his poems are generally addressed to Lord Krishna, he did not consider himself separate from Lord Shiva or Brahma for that matter. Parmanand found no conflict between external life, as a social being, and internal contemplation for spiritual pursuits. According to him the two could co-exist and that even as a house-holder one could pursue spiritual goals.

Parmanand’s poems, largely bhajans and leelas, provide a convincing proof of the universality of the concept that Truth is one, though named variously by different sages. In his famous poem, ‘Shiv-Lagan’, Parmanand propagates the theory of the unity of the One and the many. The infinite and the finite are absolutely identical, according to him.

Parmanand: Mystic Poet of Kashmir


In another poem, The Scenes of the Tree and its Shade (‘Chhaay ta Ku’) he says that God is attained by merging the finite with the infinite. According to him, one can attain salvation by getting freedom from the worldly fetters. ‘Radha Soyamver’ and ‘Sudhama Charitra’, authored by him are regarded as masterpieces in Kashmiri poetry.

The very famous devotional poem of Parmanand, entitled ‘Amarnath Yatra’, a long multi-meaning poem, deeply mystical in nature, by implication, symbolises the various stages through which a devotee has to pass during the attainment of his spiritual goal.

Comparing the Amar Nath cave with the hollows inside the human body, he associates the stages

of the actual yatra (pilgrimage) with the traditional stages of Kundalini from Muladhara to Sahasrara at the crown of the head. It highlights the hurdles a devotee has to face in his spiritual pursuits.

Besides laying stress on the absolute truth of oneness of the Supreme Energy, he says, this unlimited oneness assumes finite forms under different nomenclatures in different countries and climes whereas one is representative of the other. ‘Karam-bhumika’ similarly, is a narrative of agricultural activity right from tilling of land till reaping the harvest, in which the various stages through which a devotee has to pass by performing the spiritual act of pranayama to attain his spiritual goal.

In course of time Saleh Ganai had become one of his principal disciples and follower. When Parmanand quit the job of patwari, he went to Mattan and settled there. Saleh Ganai, donated 17 acres of land and took full and complete responsibility for the welfare of his family. As a true devotee, after the death of Parmanand in 1879, Saleh Ganai performed the “Shraadh” of his Guru every year with full devotion and fervor.

-B.l. Razdan

Source: Bhavan’s Journal May 15, 2012

“The non-attachment to the worldly things even at a young age that was

noticed in Parmanand, it was felt that he was born to

fulfil a definite purpose and was, therefore, held

in high esteem.”


Gandhi’s message of non-violence and the methods he devised to practice it are widely acclaimed to be of historical significance. However, his altruism seems contrary to the central tenet of Darwinism that survival is optimised for those who are adapted to the environment, i.e., those who are best prepared for war have the best chance for survival in a world where disputes are settled through violence.

Nevertheless he chose non-violence as an inviolable constraint in addressing all types of human problems by proclaiming, “While there are causes for which I am prepared to die, there is no cause for which I am prepared to kill”.

I am not an expert on Darwin or Gandhi. Although I am a physicist by training, I do not specialise in relativity, hence not an expert in Einstein either. However, in thinking about Gandhi’s message of non-violence, I looked at it from the point of view of Darwin’s Theory of Evolution, and that raised some questions in my mind, and in my efforts to understand the methods he devised to organise non-violent movements and I saw intellectual parallels to Einstein’s development of Special Theory of Relativity. One of the central tenets of Darwin’s Theory of Evolution, which is commonly referred to as “survival of the fittest”, says that the chances of survival are optimised for those who are best adapted to their environment.

Survival includes the ability to find food to live by, protection from predators and the ability to raise one’s progeny. Environment implies not only the atmospheric conditions, but the ability to ward off danger and protect oneself and one’s progeny from predators too.

When this idea of “survival of the fittest” is considered in the context of human beings, a number of factors need to be redefined or modified. Human beings have abilities to control their physical environment, and human beings have no predators among the other animals. The only predators for human beings are other

human beings. This vast power and control of the environment that human beings have achieved is, in turn, due to their brains, and of their ability to communicate with each other in great detail in written languages so that they can share their brain power. However, all humans do not necessarily work together as one group for their collective and common good. They distinguish each other on the basis of geographic, religious and racial divisions.

Since there are no predators for humans, when we say “fittest”, we effectively refer to those groups which garner a larger share and control of nature’s resources such as land, oil, metals, and minerals. Thus as different groups (such as national, racial and religious groups) compete for these resources, disputes between these groups inevitably follow. The various groups of human beings then use the same brain power that enabled them to control the world’s resources and environment, to develop vast and elaborate military machinery to conduct war.

Human beings thus became their own predators, and those who are most adept and well-equipped to make war have become the fittest or the strongest. Their survival was therefore, optimised in Darwinian sense. Gandhi studied law in England and went to South Africa to practice law. There he was exposed to racial discrimination. He decided to fight against this discrimination as a citizen member of the British Empire, and not against colonialism. In organising these protests he completely eschewed violence and was able to get many people to follow his message.

He was quite successful in demonstrating that a non-violent approach can yield results if it is tailored to appeal to the conscience and wisdom of the oppressor after getting his attention by the protest mechanism. The goals of these movements were, nevertheless, limited to achieving certain rights and privileges and eliminating or minimising the effects of certain discriminatory practices. Such peaceful protest movements involving relatively small groups of people also happened in different

Some Thoughts on Darwin, Gandhi, and Einstein

charles darwin


parts of the world in the past. After his return to India, Gandhi got immersed in India’s quest for freedom from the British. However, he made the personal choice of making his participation subject to an “inviolable constraint” of non-violence. He proclaimed that “while there are causes for which I am prepared to die, there is no cause for which I am prepared to kill”.

This statement is contrary to Darwinian paradigm of “survival of the fittest’. In a contest between a practitioner of non-violence with one practicing violent war, the survival of the non-violent individual is guaranteed to fail. However, for Gandhi there was no question of compromise on this. This was a dispute in which 300 million citizens of the subcontinent wanting to achieve freedom from what was then the most powerful military power on earth, without spilling any blood. Such an attempt was without precedent in human history.

There were examples of kings like Asoka, under the influence of Buddha, wanting to renounce war. There were groups of people who wanted to practice non-violence at a personal level such as the Jains wearing masks to avoid destroying small insects or even bacteria when they breathe, Buddhists digging the ground gently to see that none of the worms got destroyed in the process, and saintly individuals eschewing all forms of personal violence in their lives.

However, in collective disputes involving millions of people, large chunks for nature’s resources such as land and oil, the modus operandi of non-violence were not known. But since non-violence was an inviolable constraint for Gandhi, he had to discover and devise methods to wage a war not only without resorting to violence, but also without the driving force of hatred of the enemy. He had to think entirely out of the box. It has to be profoundly original.

I discovered a striking parallel between his predicament and that of Albert Einstein before

he discovered the special Theory of Relativity. Einstein was confronted with the experimentally proven fact that the velocity of light in vacuum is unchanged in a moving frame of reference. Since light is required for all observations, this invariance of its velocity had to be an “inviolable constraint” in the formulation of the laws of mechanics.

Such a constraint was without precedent, and Einstein had to think entirely out of the box. He reformulated the laws of Newtonian mechanics by invoking a previously unthinkable requirement that mass, length and time change in a moving frame reference. Once this idea is invoked a number experimentally testable hypothesis followed, including the famous principle of mass-energy equivalence (E = mc2). Thus, the special theory of relativity was born and a new era emerged in physics.

Gandhi confronted the problem of the British colonising India and wanted to bring it to a close with the “inviolable constraint” of non-violence. He had to devise ideas and methods that have not been thought of or practiced earlier. Einstein’s goals were achieved through the analytical power of mathematical relationships and his explanations and hypotheses were tested by the validating power of experiments.

“He was quite successful in demonstrating that

a non-violent approach can yield results if it is

tailored to appeal to the conscience and wisdom of the oppressor after getting

his attention by the protest mechanism.”

Gandhi in the dandi March


Gandhi had to think of methods not practiced before, and had no means to determine whether they will work. In fact, the idea of accomplishing the mammoth problem of freeing India with some passive, inactive actions that non-violence connotes, seemed laughable and doomed to fail, to many including Nehru.

Gandhi recognized two important factors in his plan: (i) to galvanise a large number of people to his cause, and (ii) to provoke a response from the British. However, these goals should be reached with no component of hatred or threat to the enemy. If one were to consider this problem of how to organise such a movement, as an academic exercise in strategy development, one was left clueless as to what needs to be done.

Viewed from this perspective, Gandhi’s development of “Satyagraha”, in particular “Salt Satyagraha” in the context of achieving the dual purpose was a striking example of deep and original thought. It had elements of parallel to a military strategy in the matter of paying meticulous attention to detail and sense of purpose.

When I tried to analyse his methods, I was astonished by the genius of Gandhi in addressing an extraordinarily complex problem. Gandhi was in jail for several years before the events of “Salt Satyagraha”. Whenever he was imprisoned, he welcomed it as an opportunity to think, reflect and rejuvenate his mind. There he formulated Salt Satyagraha.

Of all the laws that the colonisers made to oppress, he chose to oppose the salt tax, that is, people, have to pay tax if they make salt and sell it. Why did he choose salt? It appears that it is because all the peasants understood salt. The population of India was largely illiterate and poor. They couldn’t read intricate pamphlets or follow organised speeches and get excited or agitated about the effects of laws like the “Succession Act” (one of the causes for the 1857 Sepoy mutiny against the British).

He simply told the British: “This is our land. We make salt out of sea water and use it for our food everyday. You come from England, occupy our land, and tell us that we cannot collect sea water, dry it out, eat the salt from it, without paying you some money. We will make our own salt. We refuse to pay you this tax.” Gandhi started Satyagraha with five people leaving Sabarmathi Ashram one fine morning. He informed the Governor General, Lord Irwin, that he would do this. He walked nearly 250 miles for over three weeks to the seashore where salt was planned to be made.

The crowd swelled to many thousands and parallel treks took place all over the country along its long shoreline. Photographers and newsmen came from around the world and newspapers were filled with reports and pictures. The world waited for this frail man walking with a stick in his hand vigorously leading an army of ordinary unarmed citizens walking to the beaches where they grew up and played, to make some salt for their food.

The nation rallied, the government was provoked. The powerful British could not quash the movement without looking hopelessly silly in front of the rest of the world, shooting at peasants making salt. So they arrested them, but their jails were full and overflowing. They even arrested the aged mothers of leaders like Nehru.

As stated earlier, the only predators of human beings are other human beings, and most of their disputes are normally settled through violence. If non-violence is adopted, it will end the need for one group of humans to plan the extinction or subjugation of another. Since the disputes owe their origin primarily to garnering a lion’s share of the resources of the planet, the non-violent alternative leads to a more equitable distribution of the world’s resources. Gandhi said “there is enough in this world for everyone’s need, but there is not enough for everyone’s greed”.

With the non-violent alternative, the limits on resources are likely to be more uniformly

Martin luther KingMahatma Gandhi


recognised so that conservation becomes common; wastage will be discouraged more naturally. Gandhi used to call such waste as violence against nature. Gandhi’s message of active non-violence has global implications far beyond the simple practice of not resorting to violence.

Gandhi’s active non-violence is exceedingly difficult to practice. Firstly, for ordinary people living through the pressures of day to day struggles in modern life, it leads to significant levels of personal discomfort and inconvenience to say the least, and more often it leads to physical hardship that is not easy to endure.

Even if one wants to be serious about it, there is no magic formula as to how to make it an active form of non-violence in every situation where some kind of societal protest is warranted. Intellectually most demanding.

Finally, and this is the most important, the life of a practitioner of non-violence is highly vulnerable. If you over-provoke the violent oppressor, he might kill you; and if you reach out to the perceived enemy and curb too much your own people from taking to violence, even they might kill you. Gandhi was assassinated by a Hindu zealot. Martin Luther King Jr., the most renowned follower of Gandhi’s message of non-violence, was assassinated. So was Yithzak Rabin, by his own people, when he sought peace.

Such events make one stop and think whether Gandhi’s message has any future. Non-violence is relevant only in the human context. For the lower animals there is a food chain, an organised Darwinian ladder in which stronger animals live off the weaker ones. Darwinism in that sense, does not optimise the survival of the altruistic or noble hearted, it optimises the survival of those who are best adapted to their environment even if they are vicious and mean.

Humans evolved new concepts outside the tenets of Darwinism, such as ethics, fairness,

and egalitarianism. They developed laws, courts, apparatus for protection of social order, and institutions such as the United Nations to minimise global violence.

The very fact that people like Gandhi and Martin Luther King Jr. were able to function and achieve their laudable social objectives to some extent gives us room for optimism. Gandhi is a rare individual; people like him appear once in a great while. Mountbatten compared him to Jesus Christ and Buddha.

Einstein wrote something like “generations to come it may be, will scarce believe that such a one as this ever in a flesh and blood walked upon this earth”.

Gandhi’s message lives on forever. It has universal value, provided human beings know how to adapt it in their interactions. The fact that his message is not much practiced today is an indication that, functionally, in spite of all the evolution that gave rise to us with all our capabilities, we are still primarily driven by Darwinian pressures generated by the reptilian brain, and have not allowed ourselves to be persuaded by the capabilities of these parts of the human brain that gave rise to ethics, altruism and egalitarianism.

Let us hope that as future unfolds that our evolution will be guided by this part neocortex, so that Gandhi’s message will not be in vain.

B.d. nageswara Rao, department of Physics, Indiana, university Purdue university Indianapolis (IuPuI)

Source: Bhavan’s Journal, december 31, 2011

Albert einstein


The wedding season in India is in full swing and soon enough the newspapers will report—as they do every year—on the number of weddings scheduled for ‘the most auspicious day’. In a big city like Delhi, the number on this particular day—will cross 15,000. Like the capital, every city, town and corner of the country will have a shortage of venues, a huge demand for caterers, dizzying prices for flowers, a mad rush to book beauticians and hair stylists, last minute changes and hysteria at the dressmakers, and—oh, definitely—traffic jams caused by the wedding processions.

Rich or poor, Indians across faiths and regions pull out all the stops when it comes to a wedding. No part of India is immune to the frenzy that weddings bring in their wake. Like a massive juggernaut, the single-largest social phenomenon and behemoth industry, gets larger by the year, spawning more business opportunities, more related functions, more style and even more chutzpah. It’s the biggest, grandest show on earth. For the parents of the

The Biggest Show on Earth There’s nothing like the Indian wedding—glamour, chaos and entertainment included

CULTURE

Most Indian brides and grooms are weighed down by brocade and gold


bride and the bridegroom, it is their social outing—an event they will strive to accomplish to the best of their ability in their lifetime, and one that they will be known by for the rest of their lives.

The Indian wedding has spawned television shows, magazines, matrimonial websites, wedding planners and enough people who claim expert knowledge because the Indian wedding is like no other. Rituals change not just among people of different faiths or among various communities, but every few hundred miles. A photographer working on a book on Indian weddings is at his wit’s end because some marriages happen during the day, others in the middle of the night; at places, the bride walks behind the groom, in others, she has to be carried (for a long, long haul) by her brothers; the Rajput ceremony is an all-women’s affair; royal weddings have all the razzmatazz of exotic, medieval India caught in a time warp. But, increasingly, in large parts of the country, weddings are extended family events, with celebrations that go on for days.

It isn’t just the scale of the wedding bazaar—calculated at an insane 1.9 trillion (a sum that could well be a reasonablesized country’s annual budget) and growing at 25 per cent annually—that is a phenomenon but the manner of the marriage as well. In no other country, or culture, are weddings ‘arranged’ the way they are in India. Until some decades ago, this was the task of persons whose sole purpose in life was to match alliances. There were no family secrets they didn’t know. Family incomes, an indiscreet liaison, illnesses, inheritances, they were complicit in everything, no wonder they unearthed alliances that stood the test of ties and time.

But with increased urbanisation and more nuclear families, these matchmakers have been replaced by matrimonial supplements in newspapers—which are still going strong—and, more recently, websites. Now, families can find grooms and brides to fit exact requirements: the right community, height, weight and six-figure salary, city, region, country, choice of cuisine (‘vegetarian, no-onions, no-garlic’), choice of employment (‘schoolteacher preferred’), down to second-time spouses (‘first marriage not consummated’).

Not so long ago even engaged couples could not meet without a chaperone, with urbanisation and more and more women joining the workforce the rules are being relaxed. A step in the direction of giving people complete freedom to choose their mate is trendily referred to as dating-for-marriage. Once the families have agreed to the match (it would be deceiving to imply the ‘boy’ and the ‘girl’ have a say in this choice, the ‘yes, of course’ is a right reserved for the head of each family), it’s time to pull out all stops. While the engaged couple (the engagement itself is only a step lower than the wedding in terms of its scope and scale) begin

‘dating’ each other through emails, text messages and late-night phone calls, sometimes even meeting (if they’re lucky or brave enough), the family gets on with the preparations.

There’s the venue to select, traditionally, the groom’s party goes to the bride’s home for the ceremony, but with houses now too small for dazzling wedding ceremonies, the choice could be a five-star hotel, a neutral destination suitable for both families, an overseas location, a suburban resort, even a palace or fort in a remote corner of the country. The date of the wedding itself requires negotiations unparalleled among the comity of nations. The grandfather’s knee surgery, the kid brother’s board examinations, the army uncle’s annual leave, the paternal aunt’s return from her pilgrimage—everything must be taken into account. Moreover, it should fall on an auspicious day according to the priests. Next: how many guests will each family invite? Hundreds, definitely, but sometimes thousands, yes: they must be catered for, made to feel special, served, entertained and their curiosity over what the bride wore and the car the groom came in, satisfied.

Provided, of course, the groom has come in a car, and not on a white mare (conventionally) or a caparisoned elephant (increasingly the preferred choice). Then there is the task of searching for the wedding dress. In north India, it is a lehnga (a skirt worn with a short blouse and long scarf) for the bride and an achkan (a long coat worn with fitted pants) for the groom. In south India, the bride wears a sari and the bridegroom a dhoti (an unstitched cloth wrapped around the legs). Clothes are also needed for the functions before and after the big event.

The Indian wedding includes ceremonies like the mehendi when henna is applied to the hands and feet of the bride and groom, sangeet (an evening of music and dance both traditional and contemporary), a tilak ceremony (the day the bride’s family brings gifts for the groom), sehrabandi (when a veil of flowers is tied to the groom just before the wedding procession leaves


for the bride’s house), haldi (when turmeric paste and oil are applied to the bride and groom by relatives), and then the West-inspired customs of a bridal shower, a hen party and a bachelor night. Gifts are given and taken—piles of elaborate costumes, jewellery, everything for a household from tableware to satin slippers, carpets and furniture, a car and once even a helicopter. It seems there’s no end to the extravaganza that is the Indian wedding.

The big weddings of corporate honchos and business magnates are as excessively reported as the hype they generate: the Mittals (of Arcelor fame) booked Versailles Palace in France—a first—as the venue for their daughter’s wedding and the diamond merchants of Surat evidently send out diamonds and sometimes luxury cars as gifts to their invited guests. Reportedly, Lalit Tanwar and Yogita Jaunapuria’s wedding near Delhi, cost upwards of 1 billion; over 1,000 workers took 40 days to decorate the venue and around 20,000 guests turned up to watch the nuptials and feast on 100 dishes on offer. For most Indians it’s Bollywood actors that make the wedding a big-ticket event. Their presence adds stardust to evenings already drenched in brocade and gold jewellery. And complete with band, baaja (musical instruments), baaraat (groom’s wedding procession), the groom sets out amidst a blaze of lights and fireworks.

Splurge Factor

The big fat Indian wedding just got bigger and fatter. The Indian wedding industry is estimated at 1.9 trillion and is growing at 25 per cent per annum. The average wedding cost is around 1.5 million and can reach 15 million. According to estimates, 20 million weddings are held every year in India. A person in India spends one fifth of his total wealth accumulated in a lifetime on a wedding ceremony this means a tremendous opportunity for associated businesses. Numbers that are mind boggling to say in the least. Weddings comprise a whole gamut of businesses ranging from jewellery, event planning, flower retailing, cinematography, fashion designing, beauticians, clothes, destinations, food, decorations and gifts. Big designer names like Sabyasachi Mukherjee, Tarun Tahiliani, Deepika Govind, Manish Malhotra, Satya Paul and Ritu Kumar showcase their bridal lines which are lapped up. Destination weddings in Indonesia, Mauritius, Sri Lanka, Greece, Monaco, the French Riviera, Penang and Langkawi in Malaysia are popular, the cost of luxury European destination weddings can go upto 60-70 million whereas in closer locations like Sri Lanka, Singapore and Malaysia they can range from 7.5 million to 20 million. According to industry experts, the gold and diamond jewellery market in India is worth 600 billion. “An average of 30 to 40 grams of gold is spent in every marriage across the country and the total consumption of gold touches about 400 tonnes annually. The

apparel market for weddings stands at 100 billion and the pandal (marquee) and venue decoration market is worth another 100 billion. The hotel and other wedding-related market has been pegged at 50 billion while the wedding invitation card market has been estimated at 100 billion. Even bridal mehendi (henna) is big business, worth 50 billion. The annual market of wedding dhol (drums), bands, parades with elephants, horses and camels and lighting is put at around 50 billion. The wedding card market in India for the 20 million marriages held annually is worth 80 billion to 100 billion,” says Murugavel Janakiraman, founder-CEO, BharatMatrimony. The wedding industry is certainly recession-proof.

-Bindu Gopal Rao

Fancy venues, elaborate menus, rich clothes and lots of music — the wedding bazaar adds up to 1.9 trillion


The band and baja play popular tunes to which everyone from eight to eighty dances on the streets. Even strangers on the road shower blessings on the groom as he rides his mare to win his bride in a show of gaudiness and glitz. The glamour is reflected in the attire of all those present. India’s fashion industry revolves around just one season—the wedding season (October-November to June)! Top-notch fashion designers such as J.J. Valaya, Rohit Bal, Ritu Kumar strut their stuff on ramps all over the world, but it is the wedding trousseau that keeps them in business. The Indian bride is, perhaps, the most resplendent of brides anywhere in the world, weighed down as she is by brocade and gold. The Indian groom is no less a peacock.

Every year, wedding planners vie with each other to get a piece of the business. Even the most spectacular weddings are not enough to occupy jaded Indian guests. Royal, Hawaiian, Retro, Bollywood—these themes are now passé. Event managers are now looking for something that’s more startling than ever before—it could be the court of King Louis IV, or one in the Mughal empire or, as I saw on a designer’s computer monitor, sets from the blockbuster Avatar. Couples are no longer content to go to Udaipur for their dream wedding—the newer, more exciting choice is Mauritius or South Africa. The guests are flown there in chartered aircraft, complete with container-loads of materials that will go into building a set for the perfect Indian wedding event.

As for the food, guests and hosts are not truly satisfied with just a choice of fantastic Indian food, or even its regional variations. Two years ago I attended a city hotel wedding where twenty-eight cuisines were on offer for dinner: Italian pastas and French sauces, Burmese khaw-swey and Thai curries, and also seafood platters, exotic cheeses and fruits, biryani and salan, Japanese sushi, Cambodian and Mongolian dishes… and loads and loads of other stuff we were happy to look at but too stuffed to eat, and this was before the desserts!

The Big Fat Indian wedding is a musical with an ensemble of hundreds that gets bigger every year. Take out your brocade tunic, polish your gold buttons, order this season’s trendiest accessories, the pile of wedding invitations (with their accompanying boxes of sweets) must be attended to. Watch Bandhan, a film on Indian weddings, at: www.youtube.com/watch?v=Woh-C5uWdKo&feature=channel_video_title

Kishore Singh

Source: India Perspectives, Vol 25, no. 8, november 2011, Photo: credit: India Picture, © dennis cox / Alamy, © louise Batalla durane

A hindu wedding ritual

A Muslim nikah

A church ceremony

A traditional Sikh Anand Karaj


Health care, as it is called and advertised, is, in fact, an industry based on human misery and/or sickness. No industry wants its business to go down in the interest of its stake holders. Naturally, the establishment does not want sickness to disappear! Therefore, the so called health care has become a health scare industry to get more business. Fear is the key to most, if not all, illnesses. By creating fear in the minds of the people, the industry is disease mongering. The daily media announcement of this or that new epidemic or disease has increased lately. That has very little scientific basis. Most of the data so advertised comes from sexed up and doctored data from reductionist cross sectional, epidemiological studies. The whole field is based on statistics. Epidemiologists are good at producing epidemics at any time based on industry’s needs.

The history of the so called modern medicine is full of contradictions at every age. It all started as sorcery, mumbo-jumbo, and witch craft five thousand years ago on the banks of the River Nile. Then it travelled to Arabia which had at that time a more evolved and mature healing system from which modern medicine of those days got lots of benefit; Avicenna, or Ibn Siena, was the leader of that area who influenced modern

medicine greatly. Then it came to Greece where it stayed for a long time. Asclepiads were very

popular in Greece, especially around the Isle of Cos. It was in Greece that modern medicine

of today had its influence from Indian Ayurveda, a system that was in vogue in

India for “times out of mind” and was based on a very sound holistic scientific

The Sickness Industry“A fly may sting a stately horse and make him wince; but one is but an insect, and the other is a horse still.” -Dr Samuel Johnson


base, coming from the Vedic wisdom, thanks to the books and scholars brought to Alexandria by the returning Army of Alexander the Great.

Around the twelfth Century, this system was accepted by the European Universities of those days as “science”. That is when modem medicine started to ride piggyback on the reductionist sciences of physics, chemistry and biology. The leading centre of excellence, the Mecca of medicine, was Vienna those days. The first ever textbook of modern medicine was written by Charles Schaarscmdist, a brilliant young Russian from Volga Valley, who excelled in his studies in Vienna to become a professor there at a very young age of twenty six. His book gives the best management methods for most of the major illnesses, which looks very modern even today, viz. 1) change of mode of living, 2) tranquility of mind, and 3) drugs rarely, if ever. What a beautiful advice which would fit any good health care system even today! The Royal Colleges of Physicians and Surgeons came on the scene around the eighteenth century and are at the forefront of medicine and its research in the UK.

The story on the other side of the Atlantic is more dramatic. Up until the beginning of the twentieth century there were many effective systems of medicine in practice. In fact, radioaestheisa, herbal medicine, homeopathy, acupuncture, magnet therapy, and chiropractic were all very popular along with the so called modern medicine. It was in the year 1899 that DP Palmer showed chiropractic to be based on sound science. By the end of the nineteenth century Americans discovered oil and paper money. Greed follows money everywhere. Three big oil companies came up both in New Jersey and Texas-Rockefellers, Andrew Carnegie and JP Morgan’s. They were competitors to start with but soon realised that forming a cartel would give them better leverage.

Incidentally, they realised that the naphtha base has many chemicals that could be used as drugs! They also realised that if they could control medical education in the USA they could hit it big and destroy all other systems prevalent then. They convinced the government to form a one man commission to study medical education. Cunningly they got their own chela, Abraham

Flexner, appointed as that one man commission. In less than nine months Flexner was able to inspect all the 144 odd medical schools! He declared that only those schools funded by the above cartel and doing research on pharmaceutical chemicals were scientific and the rest needed to be closed down, thus reducing the total number to about 47.

This is the scientific basis of modern medicine even to this day! This brought down the doctor population significantly thus enabling them to raise their fees and also be the tools in the hands of the cartel to further the latter’s agenda. Usually the UK follows the American model these days, especially in medicine, although most of the original wisdom in western medicine came from Europe.

This model did not succeed fully in the UK as the Royal Family did not agree to ban homeopathy as they all depended on that system. Homeopathy survived in Britain but is getting bad press these days with paid doctors bashing the system regularly with full page so called scientific arguments to demolish that wonderful system!

Christopher Toby was an influential senator at that time. His son Toby Jr. came down with a peculiar cancer and the mainline (scientific) medical world declared him as almost dead giving up all hopes. Toby Jr would not take it lying down. He sought alternate systems and got completely cured. Senator Christopher Toby smelt a rat. He got the government to have a commission to see if alternate methods of medical care, prevalent in America up to the beginning of the twentieth century, were really bad or good. The commission was headed by Benedict Fitzgerald. The latter, after studying the system very thoroughly, wrote a

“Time has come to go back to our ancient methods of healing the sick and not curing his/

her pathology.”


very damning report showing that there is, in fact, a hidden conspiracy to kill the effective alternate systems by the above mentioned cartel to sell their chemicals! This report was effectively suppressed and never came to light.

After fifty years when the secrecy clause came to an end the report is in public domain. It is worth reading in full. This kind of conspiracy abounds in the illogical science of modern medicine is putting it mildly. Matter and energy being shown as two faces of the same coin, the human body becomes the human mind as an illusion. Human beings are being run by the universal consciousness through their individual consciousness, the mind. Reductionism, organ based specialisation, and the RCT based clinical drug trials lose their value with this new awareness. Whole Person Healing (WPH) is the future. Even the conventional western view is slowly but, firmly, veering round to that line of thinking. Sir Michel Rawlins, the present chief of NICE, the National Institute of Clinical Excellence in the UK, recently opined that the RCTs, long considered to be the bench mark of good research, had been put on an undeservedly high pedestal.

Further work in four leading Universities of Oxford, Cambridge, Hamburg and Munich did show that the so called Placebo Effect is more important than the drug given for any illness thus showing that the mind is the supreme commander in illness care. Placebo Effect has also been scientifically proven using fMRI to be due to the release of very powerful opiates from the forebrain. Human cells, of which there are fifty trillion in all, are individuals capable of independent life on their own. Although they look different morphologically they all work identically in every organ. Organ based disease models lose their value in this background. The real human brain is in the cell membrane, called MemBrain by the leading cell biologist, Bruce Lipton, which is our connection with the external world or the universal consciousness. Even death and rebirth could be now scientifically explained!

Our genome has only 25 thousand odd genes but our meta-genome has more than several trillion genes most of which belong to the trillions of germs that have come to stay with us over the millions of years that we lived as single cell organisms. The metagenome is unlikely to be fully cracked even if all the world laboratories work in that direction for the next century!

Darwin’s theory seems to have been overtaken by Lamarck. We are the children of our environment rather than of our genes. There is no survival of the fittest. Life goes on only by co-operation and not by competition. In short, every illness seems to be based on the human mind, hereinafter called body mind, as there is no distinction between the two anyway! Even this world has been described by a Harvard physicist, Arthur Henry, as “immaterial-mental and spiritual.” For the novice there is a nice, simple book which gives the details of this new biology by Nobel Laureate, Albert-Szent Gyorgi—Sub molecular Biology. The main line hard core biologists think that their erstwhile genius of a teacher has gone nuts to write this book!

That is the influence of the sickness industry which seems to have hit gold with genetic engineering and stem cell work etc although the recipients of their efforts fail to get any benefit at the end of the day. The new science of biology and medicine makes it easier for patients to have less expensive but more effective healing methods. The conventional disease model is outdated. We will have to go in for whole person healing. There have been attempts to authenticate cheaper healing methods using hard scientific yard sticks. Our group, The World Academy of Authentic Healing Sciences, is in the forefront in this area. We have a group of fifteen world class scientists helping us to authenticate the healing methods even in other alternate systems of medicine.

Future is for an integrated system which retains some of the corrective surgical methods from modern medicine along with selected emergency care methods. Preserving the health of the well should be the backbone of the future system. That was the core of Ayurveda—Swasthashya swaastha rakshitham—preserve the health of the

“The new science of biology and medicine makes it easier for patients to have

less expensive but more effective healing methods.”


well using immune boosters, the leading Light here is the sunlight itself. Now that we know that individual cells, which work identically are at ‘the root of our illness and/or wellness we could take advantage of energy, known and/ or occult to correct the defects. Our group has succeeded in getting any cell (tissue) damage corrected by using electromagnetic energy of a particular frequency with remarkable success. Other groups elsewhere are also working with many other simple, inexpensive methods to heal the sick. Of course, the multi trillion dollar sickness industry will try and sabotage the efforts for their survival. We have to work hard to show them how they could still do business in the new future healing arena by modifying their thinking and their dubious methods. As these methods have come after the so-called modern medicine, I prefer to call the future healing methods as Meta-medicine, on the lines of meta-physics. Time has come to go back to our ancient methods of healing the sick and not curing his/her pathology. We have come one full circle. The wellness model needs to be popularised among the younger generation who are unfortunately sold to the western methods of junk food, chemicals loaded soft drinks and some stimulants in addition. This needs deschooling the whole society as they are, at the moment, oblivious to their surroundings that are being completely vitiated by vested interests for their benefit.

Food is one’s medicine and medicine is one’s food is an old but, true adage. Indian food habits have been much healthier, certainly for Indians, but also for others. The agricultural methods need to be indigenised using organic farming. Drinking water and sanitation in our villages and city slums will have to be specially strengthened. The future health care system should be inclusive,

taking even the poorest along with us. Today modern medicine hardly reaches less than one per cent of the population. Medical education needs to have major radical surgery to make it need based for our country and relevant to our needs. Medical schools should lay stress on the scientifically authenticated healing methods of other systems as much as of western medicine. Share our similarities, celebrate our differences. -M Scott Peck

B.M. hegde, Md, FRcP, FRcPe, FRcPG, FAcc, FAMS. Padma Bhushan awardee 2010. editor-in-chief, the Journal of the Science of healing outcomes; chairman, State health Society’s expert committee, Govt. of Bihar, Patna. Former Prof. cardiology, the Middlesex hospital Medical School, university of london; Affiliate Prof. of human health, northern colorado university; Retd. Vice chancellor, Manipal university, chairman, Bhavan’s Mangalore Kendra.


(XII) Training and Learning • Training can impart discipline to those who are

suitable material, not to those who are not. • Learning disciplines those, whose intellects have

the desire to learn, capacity to listen attentively, power to grasp what is taught, to retain it in memory, discriminate between the important and the unimportant, draw inferences, deliberate and imbibe the truth, and not others.

• A young intellect is apt to consider whatever is told as the teaching of scientific knowledge, just as a fresh raw object absorbs whatever material it is brought in contact with.

• Teaching wrong things is a great crime.• Discipline and self-control are acquired by

learning the various sciences under the authoritative control of concerned teachers.

• That learning is called learning, from which results righteousness and wealth.

• Persons standing out on account of their learning, intellect, valour, noble lineage, and good deeds are venerated.

• Thus, this science has been propounded citing stratagems and devices for the acquisition and protection of this world and the other.

• (This science) creates and preserves righteousness, wealth and physical pleasures.

• It destroys unrighteousness, poverty and hatred.• It is from learning that the intellect is formed,

through the intellect skill in action (yoga) and from yoga self-control follows.

(XIII) Philosophy • The three Vedas deal with righteousness and

unrighteousness, economics deals with wealth and poverty, politics deals with good and bad state policies. Philosophy, which sifts with reason the relative importance of these sciences, benefits the world, keeps the intellect steady in

adversity and prosperity and creates excellence in thought, word and deed.

• Philosophy is considered the light of all learning, the means for the accomplishment of all tasks, and the refuge of all righteous beliefs (of all religions).

(XIV) Miscellaneous Dicta • A state is that which has people. Without people

what will it yield, like a barren cow? Nothing.

• An unpeeled territory is no country and without a country there is no state.

• One who embarks upon only what is possible undertakes works which are easy to accomplish, one who embarks upon only auspicious works undertakes faultless works, one who embarks upon only productive undertakings takes up works which lead to (people’s) welfare.

• Time (opportunity) approaches a man desirous of it only once. And will not come a second time when he wants to do his work.

• Generally gamblers are crooks. • By prostration, an army of the learned class

(Brahmins) can be won over.• Even for the sake of immense wealth, no one

desires to die.• Success and failure are common on all paths.• Power alters the mind. • Persons of a particular type can be found out

only by those of the same type.• Sons kept engaged in pleasures do not rise

against the father.• Only the display of valour can tackle trouble.• That course of action should be followed which

will usher in prosperity.• Among thousands there is hardly one or not

even one (fit to be a) leader.• In vast tracts, medicinal herbs are found to grow

Kautilya’s Arthashastra: Concluding Observations


in water or land very rarely. • It is the combined acts of God and man that

make the world function. • Fire is not reliable and is an infliction of God. • A writer should know all conventions, he

should be fast in composing, have a beautiful handwriting and be able to read documents.

• Women are necessary to produce children. • How can chaste women deceive’? • Activity is that which brings to fruition tasks

undertaken.• Peace is that which allows the enjoyment of

results achieved without disturbance. • Land, watered by a river, is a means to living,

during difficulties it becomes a support. • Men’s minds are not steady.• Having a nature similar to horses, men when

engaged in work exhibit change of behaviour. • Artisans are generally dishonest.• Even in matters of excessive valour, the wise one

overreaches the brave one, as the hunter does the elephant.

• The arrow shot by the archer may or may not kill a single person. But stratagem devised by a wise man can kill even babes in the womb.

• In order to develop discipline, one should daily have the company of learned elders, who are firmly rooted in discipline.

• The gambler continuously plays on, even at night, by lamp-light and even when the mother is dead. And gets angry, if questioned in difficulties.

• One with character should give up anger and lust, from which all evils start and which destroy the root of life, and must attain control over senses by serving elders.

• When factors contributing to trouble for loyal elements arise, immediately these should be countered by suitable measures.

• On account of kingdoms father fights sons and sons go against the father. What then to say about ministerfolk?

• Even a small trouble becomes very troublesome to one under attack.

• Like forest fire, the power born out of sorrow and resentment bestows bravery.

• No one should be disrespected, everyone’s opinion shall be heard. The wise one should

utilise even a child’s sensible words. • Performance of one’s duty leads to heaven

and eternal bliss. By violation of duty and consequent confusion people come to ruin.

• The three Vedas are useful in that they lay down the duties of the four castes and the four stages of life.

• One who upholds one’s duty is happy in this life and the life hereafter.

• One should enjoy physical pleasures without harming righteous conduct and material wealth. Thus shall he be happy. Equal attention should be given to the three kinds of wealth which are interconnected. Any one of the three: righteousness, material wealth, physical pleasures, if excessively indulged in harms itself and the other two.

• There is no man without desire. • Wealth will desert the childish man who always

consults the stars. Wealth is the (auspicious) star for wealth. What can stars (in the sky) do?

• A person with (theoretical) knowledge, but without practical experience, comes to grief in the accomplishment of tasks.

• From the skill exhibited in performance is a man’s capacity assessed.

• A steadfast worker does not give up his task without completion.

• Fire lurks in wood. • What has come of its own shall not be discarded.

A woman who makes love on her own, if rejected, showers curses. So goes the saying among the people.

• The self-controlled one should protect himself.• The farsighted one should protect himself from

both his own people and outsiders. • People rooted in established noble conducts of

life, firmly following the prescribed division of duties and the various stages of life, protected by the three Vedas, progress and do not decay.

• Peace and activity (industry) are the source of security and welfare.

• Power, place, and time mutually help.• The leader of a group should be impartial and do

good to all members of the group, he should be popular, self-controlled, have loyal men and act according to the wishes of all.

• A noble one shall not be enslaved.


• The rain God (Varuna) is the chastiser of sinners among men. One’s body should be protected, not wealth. Why feel for transient riches?

Lessons from the Arthashastra Kautilya’s Arthashastra contains a number of extremely well analysed perceptions and wise suggestions, particularly relating to governance and administration, public finance, agriculture, etc. The important ones among them are:

I. Political Alliances, Governance and Administration• Yatha Raja Thatha Prajah (As the King is, so are

the people). The sacred task of the King is to continuously strive for the happiness and welfare of his people. His greatest gift to them would be to treat all as equals.

• The three constituents of power are: intellectual power, military might, and enthusiasm and morale.

• The State is sustained by the revenue it collects from its subjects. They follow different vocations from which they make a living and pay taxes to the state.

• There can be no kingdom without a country or territory. The ideal country (Janapada) is described as self sufficient villages. The picture of the ideal Kautilyan state that emerges is one of a well-run state, prosperous and bustling. There were shops with textiles, gold and jewellery and eating houses serving vegetarian and non-vegetarian food. Musicians, dancers, storytellers and reciters, clowns, acrobats, and jugglers entertained the people. Men went to gambling places and drinking halls or visited brothels. Monks and nuns wandered freely. Among other things, the state should be easy to defend, should provide easy means of livelihood, such as agricultural land, mines, forests, pastures, trade-routes, and so on, and should be inhabited by hard-working agriculturists and men mostly of the lower varnas.

• It is prescribed that dharma, that is the law of inheritance, which may be peculiar to any region or community or Sangha or village should be recognised, and upheld.

• Again, one of the qualities essential in an amatya (minister) is that he should be a native of the land (Janapada), implying the expectation that therefore he would naturally care about the interests of the country. Similarly, it is laid down that only such persons should be allowed to be in attendance on the King as are not natives of other lands (na anyatodesiyam).

• Between joining forces with a ruler who is stronger than the King, or with two rulers of equal strength, it is better that two equal Kings join together.

• A King shall enter into a treaty and undertake a joint campaign always keeping in mind his own objectives and after analysing the clear and definite benefit or part benefit that will accrue to him.

• In the happiness of the subject, lies the King’s own happiness and what is beneficial to the subject benefits the King.

• What is dear to the King is not beneficial to him, but what is dear to the subject is beneficial to the King.

• Power comes from the countryside, which is the source of all activity.

• The King shall thoroughly investigate all qualities of any person whom he is considering for appointment as a minister.

• The King should not make petitioners wait at the door of the court. He should be accessible to his people every day.

• An ideal King is one who has the highest qualities of leadership, intellect, energy, and personal attributes and behaves like a Rajarshri. A Rajarshri is one who is ever active in promoting the yogkshama of the people and who endears himself to his people by enriching them and doing well unto them.

• A wise administrator would strive for an increase of income and a decrease in expenditure.

II. Public Finance• Wealth creation is crucial for establishing a

welfare state.• The root of wealth is economic activity and in

the absence of fruitful economic activity, both current prosperity and future growth are in danger of destruction.

• Ideally, the government should collect taxes like


a honeybee that sucks just the right amount of honey from the flower so that both can survive.

• That which remains after deducting all the expenditures already incurred and excluding all revenues to be realised is net balance (nivi), which may have been either just realised or brought forward.

• Taxation by the state should take into consideration the conditions necessary for ensuring the stability and welfare of the taxpayer.

• The Chief Controller of Trading should generate profit and avoid losses.

• Total salary bill of the state should not be more than one fourth (25%) of the revenue of the State.

• A King with a depleted treasury eats into the very vitality of the country.

• The wealth of the State is the totality of the surplus stored in the King’s treasury, the commodity warehouse, the granary, the store for forest produce and the ordnance depots. Of these, the treasury is the most important; the King is advised to devote his best attention to it, because all the activities of the state depend on it.

• The treasury is ranked above the army because the army is dependent on finance; in the absence of resources, a (disaffected) army goes over to the enemy or even kills the King.

• The best treasury is one that has gold, silver, precious stones, and gold coins. It should be large enough to enable the country to withstand even a long period of calamities when there can be no income.

• A King who found himself in financial difficulties could collect additional revenue by special methods.

• The aim of an elaborate structure of punishments was not merely to maintain order but also to collect revenue.

III. Agriculture• Agriculture is the most Important constituent of

the economy.• Three principal vocations are recognised as

providing men with the means of livelihood namely, krsi (agriculture), pasupalya (cattle rearing) and vanijya (trade). The three together constitute varita (derived vritti,-livelihood).

• Where rain, free from wind and unmingled with sunshine, falls so as to render turns of ploughing possible, there the reaping of good harvest is certain.

• With respect to taxes on agriculture, avoid extremes of either complete absence of taxes or exorbitant taxation.

IV. Miscellaneous• Spiritual development is paramount for internal

strength and character of the individual. Material pleasures and achievements come second.

• Society undergoes constant change, leaving behind those who say ‘no’ to change.

(Concluded)

Source: Kautilya’s Arthashastra, The Way of Financial Management and Economic Governance, Priyadarshni Academy and Jaico Publishing House, Mumbai, India

Manuscript Arthshastra



Sar tattva iti Saraswati—the essence of both the living element and consciousness in every being. She holds both the sound producing instrument in the form of Veena and the knowledge and wisdom in the form of a sacred book, the Veda. She is whiteness personified, the emblem of purity and free from attachments as she sits on the lotus flower which comes mudless out of mud and holds no water though found only in water. She holds the key to all electronic science and discoveries in the form of quartz, the key to all scientific progress and inventions.

Saraswati is ‘all knowledge’—constructive, structive; physical, spiritual; general, scientific; earthly, cosmic; essential, bizarre; elementary ephemeral or ancient-accepted. They get all the inner knowledge about the earth, the sky, the water; the air and fire which contains in totality and sums up all cosmic knowledge, of its core and inner essence as well as of its formation and outer appearance.

She resides in the darker hearts and mind, the muddy abode like the lotus unaffected by it, completely detached and depersonalised.

She gives name, fame and prosperity to those who pray and please her. She is better and easily pleased with concentrated effort to collect knowledge and with its pure practice. She is primarily, basically and popularly known as the one who gives knowledge and wisdom—Medha-datri; Mati-pradayani. She resides in books, Pustak-vashini, known to all yet mysterious and illusive.

Saraswati personifies the three gunas: Sattvika, Rajas and Tamas. She is one who takes away all the ailments caused by the three types of heat: tri-tapa-hantri. She is the form and embodiment of elements: Tattva-rupini. She resides in all the three worlds: Trailokya-vasini.

She possesses and gives all the three powers—mental, physical and spiritual: Tri-shakti-dharini. She takes away the poisons Kalakuta-vinashini. She is the point of Time and all Time; she is a single sound and all the sound as she absorbs Time, Space and Sound—Bindu-nada-samanvita. She is

both the seed and the fully grown up tree—Beeja-briksha-rupa, so, she has many forms, Bahu-rupa and hence, infinity, Ananta.

She is the most subtle and most pronounced—Maha Sukshma and Maha Rupa; Mahadakdr-sanyukta. That way and that is why she is the illusion too—Mayayai. Saraswati does immense good to one who possesses and shows faith and endeavours hard to imbibe as much knowledge and wisdom as possible and uses that for the good of every living being. They are amply rewarded who have no or least physical longing, material lust, anger, ego, attachment, jealousy and wish to take revenge. They are definitely rewarded and in many ways who have control over sense organs particularly tongue and sex.

In our country, there is a popular belief that by subduing the urge for physical pleasure and speaking sweetly, one can survive and grow anywhere in the world. This is a rare quality and a rare reward.

Prithustu vinayad-rajyam praptvanam-anureva cha; Kuberashcha dhana-yaishwaryam brahmanyam chaiva gadhikah.

(On account of their modesty, Prithu and Manu got kingdoms, Kubera plenty of riches and Vishwamitra Brahmanhood.)

Saraswati blesses all persons: irrespective of age, sex and sect; who are pure from inside and outside, have Sattvika qualities, refined sensibility; follow moral ways, perform benevolent deeds, possess human and sublime nature; show compassion, sympathy and kindness towards all. She endows with such powers and blesses with such things that can’t be imagined—Turyateeta-phala-pradayini.

She makes one active Kriya-kari; gives fame Kirti-kari. She takes away all impurities-Kalamasha-aghni.

She rejuvenates to keep one Taruna-kartri. When one wishes and tries, she teaches all arts Kala-pradayani. She brightens one with inner

Nada, Varna, Shabda Brahman Rupini Saraswati

Goddess Laxmi, Durga and Saraswati


glow—Kanti-dayi. That is not all. She gives infinite pleasure—Anant-sukha-dayi; and gives prosperity—Samriddhi-datri. She is not only all the sound, but also all the words and languages—Nada-brahma-charini-Shabda-rupa and Bhashaa-vati.

She is prayed for and blesses with wisdom, fame and poetic sensibility and creative ability Buddhim dehi yasho dehi kavitvam dehi; dehi mey. She takes away all obstacles and hinderances—Badha-paharini. Finally, she makes one free from the bindings of the deeds and misdeeds by granting Moksha, Mukti-pradayani, liberation: Karma-bandha-hari as she is the one that frees one from the chain of incessant birth-death and re-birth-Janma-nashini. In fact, she fulfills all desires as she is the wish fulfilling immortal creeper Kalpa-lataya.

Saraswati punishes them in unknown and uncanny way to all those who misuse wisdom and to those that utilize it for selfish gains, as lust and selfishness have no place in her way of working and in endowing favours and blessings. Has declared in Manusmriti (7:41):

Veno vinashto-avinayat-nahushah-chayeva parthivah; Sudah paijavanah-chayeva sumukho nimireva cha.

(Vena, Nahusha, Suda, the son of Pijavana, Sumukha and Nimi; all perished due to their immodesty.)

We know it well that many good singers lose their voice and many great teachers and writers their

mental balance or their children become wayward. These are punishments of Saraswati we fail to realise, although we know that punishments and the ways are almost fixed. The time varies and is definitely uncertain. It depends on the karma, cause and effect theory—Karya-karan-siddhanta. She is herself the form and result of all actions—Karya-karana-rupini.

Goddess Saraswati listens to the prayers of pure and innocent hearts. Pray to her and change your prayers into deeds for the good of ‘all life’ on earth. Human survival depends on animals, plants, fertility of soil, clean water, fresh air, soothing and balanced heat.

Believe it, that there was water on other planets also hence there was life too, but the water bodies dried up and life perished. For the sake of luxurious things and luxurious living, don’t destroy life-giving and life-saving elements. Stop further construction immediately. It is being done in the name of infrastructure. Simple planting trees will not do, grow forests to cover around 67 per cent of the earth or a maximum of 71 per cent. Don’t misuse the 1 per cent pure drinking water hidden and stored inside the earth. The earth, the mother of all, needs water in her womb for life to flourish.

Saraswati is the mother of all as she assists Brahma in creation in the form of conscience or chitti shakti; and she gives another life by giving Samskar by purging and purifying, by taking away all the dirty ideas, the darkness from the inner self of a person. She is prayed for “sheeghram vinashaya manogatam Andhkaram”; to immediately take away the darkness at the heart and in mind for which she readily responses and replaces darkness with bright rays of knowledge and wisdom.

As the Goddess of wisdom, keeps the life of her devotees full of sweetness, fragrance, light and delight. That knowledge and wisdom is always fragrant; has the sweetness, gives light and fills one with delight at every revelation, decoding and clarification gained and given, at every novel idea and new invention. That way she symbolises and gives fragrance; sweetness; light and delight. He is the most fortunate who is endowed with them, possesses them and gives to one and all freely and openly without reservation or restrictions.

Ma Saraswati is the original and priordeal power: Adi Shakti; Anant and Virat Brahmandiya Urja; infinite cosmic power that is all pervasive. She gives the power to be, to work, to create and even to destroy. She does not hold the key; she is herself the mystery as well as the key to every mystery of the cosmos; the complete creation. She is the combined force of Maha Durga, Maha Laxmi and Maha Saraswati. They are one and the same. Divided herself into three, she is the form of the Creation: Srishti-rupa. But she is known particularly as the Goddess of wisdom.

“Be pure and with a pure heart pray to Goddess

Saraswati for real wisdom to create and follow only

life-friendly activities after getting rid of all negative

ideas and values.”

Goddess Saraswati


Although she is worshipped by all—sarva-pujita, yet she is laid to be the seed of all books that were written or that are being written—grantha-beeja-swarupa. She resides in books Pustak-vashini. She is prayed for blessings—bhaktebhyo var-de devi; for fast working-intelligence:—druta-buddhi-kare devi. The devotees pray her: sheeghram vinashaya manogatam andhakaram; to immediately wipe out the darkness hidden in the mind and heart; and they are readily led from darkness to light.

They pray to the bounteous, generous, open-hearted and noble minded, munificent and benevolent Mother Saraswati to grant them light; to reside in their illusion-laden heart and mind; and with the bright and glowing light of her soft and tender body destroy the darkness of their inner-self; and happily enough, the request is granted; the darkness of illusion and ignorance immediately destroyed. The devotees become candid; gentle, magnanimous, generous and illustrious. Such devotees get what they wish—Dhanarthi labhate dhanam, they get wealth wished for; Vidyarthi labhate vidyam, they get knowledge that wish for it; philosophers get control over grammar and power of logical thinking and expression Tarka-vyakaranadikam; their enemies are destroyed who wish for the peril of enemies—Tasya shatru kshayam; she frees the sinners from ignorance and sins—Jadya papa hare devi; and those that wish for salvation and liberation get it: Moksharthi labhate moksham.

The climax is that Brahma creates the worlds and everything; Vishnu looks after and fosters all; and Shiva destroys them whenever needed with the creative, primordeal and cosmic power of that Goddess. Mother Saraswati if she ever withdraws her power, all three are not powerful enough to fulfill their duties:

Brahma jagat srijati palayati indireshah Shambhuh vinashyati devi tava prabhave; Na shyat kripa yadi tava prakat prabhave Na syuh kathanchidapi te nija karya daksha.

It is amply proved that she has many forms. Various names have been attributed by those who have perceived her in that particular form. It is because she pervades the whole universe in the subtle form of power and energy; action and movement. Laxmi, Medha, Dhara; Pushti; Gauri; tushti; prabha and Dhriti exhibit only the power of Goddess Saraswati—Yetabhih pahi tanubhih ashtabhirma saraswati.

Goddess Saraswati as the power of the Absolute God from before the Creation and will be there even after total destruction or partial destruction which usually happens during Pralayas. She has been there as Maha-pragya; the original thinking power—Chitti-shakti. That way, she is Eternal and Absolute-Brahmani or Brahma-rupa.

We clean and keep the inner self clean, we clean and keep the outer environment clean, there will not be any fear of the total annihilation of the earth or that of the extinction of life from mother earth. In place of living in fear and facing non-existent psychological maladies, human beings can lead a pious, healthy, happy and prosperous life in the lap of Nature in delight and without fear.

Think and save all living beings as a replica of our own self as they are the creation of the same Gods and Goddesses and have the same sort of life. In essence, we are the same. If we can grow like a rich, green and leafy tree and give everything to others for their survival, we can be sure of the birth of the great grand children and of their great grand children.

Otherwise, we would be made fools, kept ignorant by the selfish people who keep on making announcements of the extinction of life and the earth; put everything at the verge of peril by inventing and manufacturing such things whose simple vibration, reaction and reflection destroy life bit by bit. It will eventually lead to the extinction of all living beings, and maybe of the earth. Then, who will be there to witness the extinction of the earth when life is annihilated completely?

Be pure and with a pure heart pray to Goddess Saraswati for real wisdom to create and follow only life-friendly activities after getting rid of all negative ideas and values.

We have to control ourselves and lead a balanced life in the lap of Nature for normal living, normal temperature, pure water and fresh air. We can have a clear vision and secure life if our intentions are not selfish and if we pray with a pure heart and clear conscience: Aum Hring Saraswatyai Namah!

Shrikant Prasoon

Source: Bhavan’s Journal, June 15, 2011

Goddess Saraswati


Women are the backbone of the economy of the country as a whole, especially in rural India. Studies have shown that women work nearly five hours more than men, averaging fourteen hours and nine hours respectively. Time Use studies (CSO, 2000) in six major States show that women overall enjoy only five minutes leisure a day, while for men the figure is two hours a day, and also show that women sleep two hours less than men.

Besides, agriculture is rapidly becoming “feminised” in the country, with the continuing migration of men to towns and cities or into non-agricultural work, and women are now doing 60-70% of the agricultural work. Yet their contribution is little recognised. One reason may be that there is a tendency to recognise only paid work as work, and as many of these women in agriculture, work on their own/family land and so do not get a “wage”, but are engaged in what is known as “unpaid family labour”, their work becomes “invisible.”

This is true not only with regard to agriculture and horticulture, but with most of the traditional rural occupations, ranging from rearing of animals, to artisanal production and crafts like weaving, reflecting an earlier non-monetised phase of the economy. At that time, this may not have mattered much. But today, Census data reflects only work which has a visible return, making the Labour Force Participation Rate for women as low as 32% (Census, 2001), contradicting both the findings of the Time Use studies and the evidence of one’s senses. Our present systems of estimation of national income do not, it seems, fully capture the extent of women’s productive work, which is of economic value.

In addition, rural women carry the full burden of so-called “domestic work”, better described as “reproductive work”, an expression first used by Karl Marx to refer to all the work involved in “reproducing” the next generation.

So it includes fulfilling basic needs, like bringing water, fuel, and fodder, tasks which are getting more and more time-consuming and difficult day by day, (especially in remote and hilly areas) in addition to the traditional “housework” of food processing, cooking, and cleaning, as well as the care of children, old people, the sick, the disabled, and animals. Quite a list! And how different from the common urban middle-class concept of

Unravelling Rural Women’s Potential


“housework”—cooking, cleaning and child care! And much of this work also involves carrying water and back-breaking loads. No wonder that the first image that comes to mind when we speak of rural women is the typical calendar image of a woman bent double, with a heavy load on her back, yet smiling.

Much of this work is monotonous, repetitive and physically tiresome—in other words, drudgery. For example, in some parts of the country, women still have toil spend two or three hours per day pounding and husking grains, after a day spent in labour in fields and forests. Here is a major area where women’s liberation—liberation from drudgery—is needed, not only to give women much needed rest, relief from fatigue and pain, leisure, and freedom from poor health and disease, but also to release their energy and creative and productive potential.

So where are the practical technologies, adapted to Indian conditions, which can reduce this unnecessary drudgery and burdensome labour? The great twentieth-century improvements in household technology like refrigerators, freezers, gas and electric stoves, grinders and mixers, washing machines, vacuum cleaners and many more, which are widely used now by the urban middle and upper classes, have not been adapted into affordable and easily available forms for the rural masses. Further, some of these are environmentally unsafe and non-sustainable, as the West is now discovering. Where are the techniques for environment-friendly ways of reducing rural domestic drudgery—like bio-gas stoves and solar cookers? Are they widely available and at low cost? Or hidden away in research institutes?

Our science and technology institutions should develop low-cost appropriate technology specifically to address the issue of reduction of drudgery and burdensome labour in the so-called “domestic” domain, based on local resources, and combining traditional skills with environmental and health concerns. A few innovative institutions in the country are already developing such

technologies—now it needs to be taken up in the mainstream, sponsored by the Government and carried with the help of media to the countryside, especially to the most needy and remote areas.

The second area relates to liberating women farmers from their constraints and releasing their productive potential for agriculture, in the light of its feminisation.

For, in spite of women’s long hours of back-breaking work, and their traditional knowledge and skills, the productivity of women farmers is low. There may be several reasons for this state of affairs. For one thing, extension services do not focus on reaching women farmers, though things have improved over the last thirty years. Also, women farmers, with their heavy work load, may have little time to attend meetings and workshops. Equally, there is a lack of simple, practical low-cost technologies to help women with their productive tasks as well—from, small one-wheeled wheelbarrows for use in paddy fields and long-handled weeders to light powered equipment like rice transplanters, tractors and harvesters, as well as hand tools like cashew and prawn peelers, and to separate coconut fibre.

But undoubtedly, one of the most significant reasons for women’s low participation in agriculture lies in their lack of resources to access the necessary inputs, even if they have the knowledge and skills. This is because most women are not owners of assets like land and houses in their own names, to put forward as collateral for loans. In the absence or lack of cooperation from their men-folk, it would become difficult or impossible for women to get credit from banks, which is the key to obtaining resources. And women-headed rural families are the worst affected.

For example, a recent study (Chavan, 2008) of the extent of deprivation of women in the banking sector found that in 2006, only 12% of all individual bank loan accounts were held by women. For every 100 bank deposits in the name of men, there were only 35 in the name of women; and for every 100 saved by a man, a woman saved only 29/.

The proportion in the case of access to credit is still lower. For every 100 bank loan accounts held by men, women held only 14, and for every

100/- credit received by a man, a woman got only 15/-. Not only that, women use banks more for

savings than for credit—women received as credit only one-tenth of the amount of deposits they had contributed, though they contribute about one-fifth of all individual savings mobilised by banks.

Seeing how heavily involved women are in agriculture, the case of agricultural credit is still more shocking—women received only 6% of direct agricultural credit, while the remaining 94% went to men. As for Kisan Credit Cards, the number of

“Providing women with opportunity by reducing time and energy spent in drudgery,

and offering them dignity through ownership of the

land on which they toil from dawn to dusk may be the path

to development, not just for women, but for all.


women card holders is tiny in comparison to men. The reason is not far to seek. It is because women have no assets to offer as collateral, and are not seen as players in agriculture. The recent steps taken for “financial inclusion” now allow loans to be taken without collateral or even a deposit, but these are only for small amounts.

The same holds true even for group credit through SHGs. The SHG bank-linkage programme is greatly admired and, it is assumed that micro-finance through SHGs has been a great benefactor to women. Yet the cumulative credit disbursed through banks to 22.31 lakh SHGs between 1992 and 2006, turns out to be only 6% of the total agricultural credit disbursed in the single year 2005-06! This is because the loans received by SHGs are hardly used for agriculture, again for the same reason. Even loans given to women under the ‘Women in Agriculture’ scheme were found to be used for a multitude of income-generating activities other than land-based ones, because few women owned land or could access it directly .

A major step forward to empower women in this area would be joint pattas for both agricultural land and houses. Many State Governments have already passed legislation to make this possible, but the progress in most States is minimal or slow, because of general ignorance about laws, unwillingness to move away from traditional practices, burdensome and time-consuming procedures, and corruption.

But a Government that is serious about achieving the goal can break many of these constraints.

One way would be to offer incentives to men who convert their agricultural holdings and/or houses to joint ownership. The Delhi State Government, for example, a few years ago started providing tax relief for conversion of urban properties to joint ownership, with still higher relief for conversion wholly in the women’s name. It is reported that the results are very encouraging. Similarly, in the ‘80s, the Mahila Aghadi in Maharashtra appealed to male farmers to register their land in the names of their wives, in order to honour the “Lakshmi” in their own homes.

The appeal was successful in persuading a large number of men to do so. But there is no information about later developments, the comparative amount of land now held by each of the spouses, nor the inheritance of such lands. Until these technical and legal aspects are carefully worked out and then implemented with both social and Government support, long-term gains for women may continue to be elusive.

Any such scheme would have to be, then, preceded and supported by a massive campaign, with the help of media, as well as women’s movements, people’s movements, farmers’ movements, science movements, educational institutions and above all, the political party in power, to educate people, both men and women, about the need and benefit from such a step, since it is likely to be opposed by several groups in a conservative society. The expected boost in agricultural and horticultural production should be stressed, since releasing women from their present status as bonded labour on their own farms, and giving them the opportunity to access resources would unlock their energies and lead to revolutionary progress in development.

These are the two pillars on which women’s liberation in the countryside can stand—appropriate technology on the one hand, and gender—just land reform on the other, both of which will lead to increased agricultural production as well as all-round economic and social development. Which State Government will take the lead, and be the first to achieve such liberation and its benefits to society?

Amartya Sen (1999) defines development as providing each person with access to “capability, assets and opportunity”. So providing women with opportunity by reducing time and energy spent in drudgery, and offering them dignity through ownership of the land on which they toil from dawn to dusk may be the path to development, not just for women, but for all.

(Courtesy: Navasakh Trust Souvenir-2009)

Mina Swaminathan

Source: Bhavan’s Journal, August 31, 2011


New Delhi: One of my favorite photographs shows a Hindu sadhu right out of central casting—naked body, long matted hair and beard, ash-smeared forehead, rudraksha mala around his neck, the works—chatting away on a mobile phone. The contrast says so much about the land of paradoxes that is today’s India—a country that, as I wrote years ago, manages to live in several centuries at the same time.

There is something particularly special about the sadhu and his cell phone, because it is in communications that India’s transformation in recent years has been most dramatic. When I left India in 1975 to go to the United States for graduate studies, there were perhaps 600 million Indians and just two million land-line telephones. Having a telephone was a rare privilege: if you were not an important government official, a doctor, or a journalist, you might languish on a long waiting list and never receive a phone. Members of Parliament had among their privileges the right to allocate 15 telephone connections to whomever they deemed worthy.

Moreover, a phone, if you had one, was not necessarily a blessing. I spent my high school years in Calcutta, and I remember that if you picked up your phone, there was no guarantee that you would get a dial tone; if you got a dial tone and dialed a number, there was no guarantee that you would reach the number you sought, and you heard an exasperated “wrong number!” more often than a friendly “hello.”

If you wanted to call another city, say, Delhi, you had to book a “trunk call,” and then sit by the telephone all day waiting for it to come through. Or you could pay eight times the going rate for a “lightning call”—but even lightning struck slowly in India in those days, so a lightning call took a half-hour instead of the usual three or four (or more) to be connected.

As late as 1984, when an MP rose to protest the frequent telephone breakdowns and the generally woeful performance by a public-sector monopoly, the then communications minister replied in a lordly manner. In a developing country, he declared, telephones are a luxury, not a right; the government had no obligation to provide better service; and any Indian who was not satisfied with his telephone service could return his phone since there was an eight-year waiting list for telephones.

Now fast-forward to today. In the first edition of my book The Elephant, the Tiger and the Cellphone, I reported that, in April 2007, India set a new world record by selling seven million cellphones that month, more telephone connections than any country had ever established in one month. By the time the book was printed, bound, and distributed to bookstores, that figure was already out of date. And in 2010, India sold 20 million cellphones three months in a row.

India has now overtaken the US as the world’s second-largest telephone market, with 857 million SIM cards in circulation and an estimated 600

Connecting to the Future


million individual users. China has more, but India is ahead in phones per capita, is adding them faster, and is projected to overtake China before the end of 2012.

I am not merely celebrating a triumph for India’s capitalists. What is wonderful about the “mobile miracle” (I am not embarrassed to call it that) is that it has accomplished something that our socialist policies proclaimed but did little to achieve—it empowered the less fortunate. The beneficiaries are not just the affluent, but people who in the old days would not have dreamed even of joining the dreaded waiting lists.

It is a source of constant delight to me to find cellphones in the hands of the unlikeliest of my fellow citizens: taxi drivers, paan wallahs (betel vendors), farmers, and fishermen. If one visits a friend in a Delhi suburb, one will notice on the side streets an istri wallah with a wooden cart that looks like it was designed in the sixteenth century, using a coal-fired steam iron that looks like it was invented in the eighteenth century, to press clothes from the neighborhood. These days, however, he has a twenty-first-century instrument in his pocket; incoming calls in India are free under most calling plans, so it costs him nothing to find out where his services are needed.

Recently, I visited the country farm of a friend in Kerala. He asked if I wanted fresh coconut water; I said yes, and he pulled out his cellphone and dialed the local toddy tapper. A voice replied

“I’m here;” we looked up, and there he was, on top of the nearest coconut tree, with his lungi tied up at his knees, a hatchet in one hand and a cellphone in the other.

Fishermen take cellphones out to sea to call the market towns on the coast on the way back to shore to see where they can get the best prices for their catch. Farmers used to have to send an able-bodied relative—perhaps a ten year-old boy—on a grueling walk to town in the hot sun to find out whether the market was open, whether their harvest could be sold, and, if so, at what price. Now they save a half-day’s time with a two-minute call.

The cellphone has empowered the Indian underclass in ways that 45 years of talk about socialism singularly failed to do. In the new India, communications has become the great leveler.

Shashi Tharoor, a former Indian Minister of State for External Affairs and UN Under-Secretary General, is a member of India’s Parliament and the Author of a dozen books, including India from Midnight to the Millennium and Nehru: the Invention of India.

Copyright: Project Syndicate, 2010, www.project-syndicate.org


Any goal to be accomplished demands a particular life style. If one were to become a wrestler, he should spend a lot of time in gymnasium. To become a scientist, he has to spend a lot of time in a laboratory. Therefore the goal of life one sets for himself and the life style adopted are interrelated. They are complementary and influence one another. There should be concordance between the goal and the life style adopted to achieve it.

Such a relationship is exemplified between the goal of human life and the scheme for accomplishing it as envisioned by our sages. Our ancestors observed that the goals people pursue are superficially many and varied such as accumulating wealth, acquiring power, begetting progeny, etc. They wanted to know if there was some common basis for the seemingly diverse and varied goals pursued.

From their observation, they came to the conclusion that the various seemingly different goals humans pursue can be categorised into four groups. They then called these goals, universally pursued by humans, purusharthas. Having identified and categorised the universal human goals they developed a life style for efficient and effective achievement of these purusharthas. Human beings live in society. They not only influence the society they live in, but are influenced by it. Recognising the mutual influence between society and its members, the sages devised two schemes; one for society and one for the individual for efficient attainment of purusharthas. The former is called Varna Dharma and the latter Ashrama Dharma. Together it is Varnashrama Dharma.

The four purusharthas are 1. Dharma, 2. Artha, 3. Kama, and 4. Moksha.

Any activity the goal of which is to facilitate survival is Artha. All living beings, including man have the inborn instinct for survival. In order to survive, we need security in terms of food, shelter, clothing, etc. Pursuit of Artha begins the moment we are born with our attempt to breathe. Major portion of energy is spent in this pursuit. When we feel that our security is not threatened, we seek comfort, luxury, and entertainment.

Pursuit of comfort, luxury, and entertainment falls under the category of Kama. While not essential for survival, Kama pursuit improves the quality of

lives. Unfortunately, for many the struggle to get water to drink and food to eat, both essential for survival, leaves little or no time and energy for the pursuit of Kama. The word Dharma, given the first place among the purusharthas, is not easy to define and has different meanings.

For our present discussion, we may look upon it as an asset for gaining Artha and Kama. We know from experience that some are born with silver spoons in their mouths and others not even a properly functioning mouth.

The favourable and unfavourable circumstances we find ourselves in life are attributed to luck. The question is what is responsible for luck —good or bad? Is there something we can do to be lucky?

Scriptures say that good or bad luck is not an accident, but the result of punya (merit) or papa (demerit) respectively accumulated in this and in our previous births. Scriptures elaborately describe the means for developing punya and to avoid papa.

A simple rule to accumulate punya is to treat others as we would like others to treat us. Significant things that happen, especially during our formative years, such as parentage, place and time of birth, type of upbringing, etc. are governed by Dharma.

Whatever we gain by the pursuit of Dharma, Artha, and Kama are transient. Since the results are transient we are forced to an existence of continued seeking. A person because of accumulated punya may find a place in heaven. But according to scriptures as soon as punya is exhausted the person has to return to earth. Going to heaven is like going on a vacation. It does not last forever.

Our forefathers were not content with attaining transient results. They wanted to reach a state where the seeking ends permanently. That state is called Moksha and they proclaimed that such a state exists and attaining that state is the highest goal of human existence and not to be bogged down by mundane existence.

Moksha is freedom from slavery from the limitations of Dharma, Artha, and Kama. What Moksha is and how to attain it is extensively dealt in the scriptures. In brief, we are enslaved by objects, people and situations either by their

Varnashrama: A Dharma with No GradationNo nation, no individual, can possibly live without proper ideals.-M.K. Gandhi.


presence or absence. Certain objects, people and circumstances make us happy and for our happiness we become dependent on them. Similarly certain objects, people and situations make us unhappy and we develop an aversion towards them. We struggle to gain and maintain those that make us happy and get rid of those who cause us unhappiness. Happiness or unhappiness is not an inherent property of any object, person or situation. Happiness or unhappiness is a state of mind evoked by certain objects, people and situations. Development of inner maturity for being comfortable both in the presence or absence of objects, people and situations which cannot be avoided in life is a prerequisite for Moksha.

Since what is gained by Dharma, Artha, and Kama are transient, pursuit of these purusharthas commits us to a state of becoming. In contrast, Moksha is a pursuit of being and not becoming.

According to scriptures we are a combination of matter and spirit. The former is ever changing and the latter unchanging. Our essential nature, according to our scriptures, is spirit and realisation of our true nature as spirit is Moksha. Gandhiji described Varnashrama Dharrna as a law of spiritual economy. Society is composed of individuals of different intellectual and emotional development. For an efficient and harmonious functioning of society all types of people are to be accommodated. Society has to nourish the talents of each and every individual for him to reach his highest potential. The sages classified people into four groups, namely, Brahmana, Kshatriya, Vaisya, and Shudra. The criteria for the classification include: 1. Temperament of the individual. 2. The type of service rendered to society by

an individual, and 3. The birth of an individual in a given family.

Scriptures recognise three broad types of temperaments—satwa, rajas, and tamas. A satwa predominant person is one who is an introvert inclined to things spiritual and intellectual. Such a person belongs to Brahmana class and is called a Brahmin. A rajas predominant person will be extrovert, physically energetic, and dynamic. The actions of such a person may be oriented for the benefit of society or may be self centered.

A rajasic person whose actions are

society oriented is called a Kshatriya; and when actions are

self centered, such a person is called a Vaisya. Shudra is one in whom tamas —lack of initiative—predominates and looks for guidance from others.

The second basis for classification is the type of service rendered to society. A Brahmin serves society by dedicating himself to the study of scriptures and transmitting knowledge from generation to generation. His duty is to preserve and promote the spiritual wealth of society. By example of a life lived, he imparts moral and ethical values to the members of society.

Since our scriptures are extensive as well as intensive, it requires many years of dedicated study to master them. Not everyone could undertake the task of spending many years for the study nor is it necessary. A small number of dedicated people could fulfill this task. So society always contained few Brahmins compared to other groups.

Everyone was given basic knowledge of scriptural teachings, but Brahmins as specialists in that field were available for consultation. In society law and order had to be maintained. Kshatriyas contributed to the maintenance of law and order of society. Vaisyas generated wealth of society by engaging themselves in agriculture, trade and other business enterprises. Physical labour was the contribution of Shudras to society.

The third basis for the classification is birth in a given family. As time advanced people felt more comfortable marrying within their own Varna. There was a practical reason. The mutual adjustments to be made between the couple married from the same Varna are less compared to that between those belonging to different Varnas; less the adjustments on the part of the couples the greater the stability of marriage. A person born to parents of a particular Varna was assigned to that Varna.

From the consideration of birth as a criterion all Varnas are equal. In fact, Manu Smruti declares that all are born as Shudras. It declares: “As a wooden elephant, as a leathern deer, such is an unlearned Brahmin; these three bear only names. The Brahmin, who, not having studied Vedas,

“From the stand point of service rendered to society no one is superior and no one inferior as society needs the services of all the four Varnas for its survival and

harmonious function.”


labours elsewhere becomes a Shudra in that very life together with his descendants”. In the Mahabharata, Yudhistira says that “A Brahmin is one who has these qualities: truthfulness, generosity, sympathy, a dislike for cruelty and capacity to do tapas. He is a Brahmin and no one else.” Tirukural says that all men are alike at birth; diverse actions define their distinction and distinctiveness.

From the stand point of service rendered to society no one is superior and no one inferior as society needs the services of all the four Varnas for its survival and harmonious function. But because of its value Hindu society had for learning and spirituality, it accorded the highest respect for Brahmins dedicated to spiritual and intellectual pursuits, while living a life of austerity. Brahmins, because of the value inherent in Brahmanism, commanded respect.

From the point of birth criterion one cannot change Varna in this life. We cannot choose or change our parents! Our parentage is given and is beyond our control. However, in future births there is a possibility of changing Varna based on the life lived in this birth.

From the point of view of the type of service rendered to society an individual has a choice. One can choose a profession suited to temperament. Such a choice is the best choice as it makes the person happy. Or the person may choose to follow ancestral occupation. Such a choice has advantages as outlined by Gandhiji.

…But the vast majority of men unwittingly follow the hereditary occupation of their father. Hinduism rendered a great service to mankind by the discovery of, and conscious obedience to this law. If man’s, as distinguished from lower animals’ function is to know God, it follows that he must not devote the chief part of his life to making experiments in finding out what occupation will best suit him for earning his livelihood. On the contrary, he will recognise that it is best for him to follow his father’s occupation, and devote his spare time and talent to qualifying himself for the task to which mankind is called. Unfortunately today money has become the criterion in choosing an occupation. People are looking for high paying jobs, requiring least amount of exertion. This attitude is in contrast to the views of our sages

and that of Gandhiji. We should remember that although people are grouped into four Varnas, as individuals, we are a combination of all the four Varnas. For instance a person who is by birth a Shudra when he becomes a Member of Parliament or state legislature is Kshatriya by the type of service he renders to society. And if the same person is a Member of Parliament instead of serving the people by formulating just laws, but uses the position to amass wealth, he is a temperamental Vaisya. When the same person is studying scriptures and lives a spiritual life he is a Brahmin.

The Sanskrit word Ashrama refers to a stage in the life of an individual. The sages divided the life of an individual into four stages or Ashramas. They are Brahmacharya, Gruhasta, Vanaprasta, and Sanyasa Ashrama. They considered the four Ashramas as a spiritual journey culminating in Moksha. The four Ashramas are comparable to four steps to reach a higher level. Although—Moksha—the ultimate goal is the same in all the four Ashramas, the effort put forth to reach the goal varies in different Ashramas. The first of the Ashramas is Brahmacharya Ashrama. This stage of life is dedicated to learning and only learning. The main content of education was to understand the spirit of the scriptures and to lead a self disciplined life. In addition, students also learnt skills to earn a livelihood. But this aspect of learning was secondary.

During this stage the seed of Sanyasa was planted to germinate at a later period. This ashrama prepared the individual for entering Gruhastha Ashrama. In contrast today’s education caters to Artha and Kama needs, not of Dharma and Moksha. In fact Dharma aspects are given cursory attention and teaching about Moksha aspect is rigorously opposed in the name of secularism.

The purpose of Brahmacharya Ashrama was to convert an animalistic person into a cultured one. A person who underwent such transformation was called a Dwija, meaning twice born. Such a person will be an asset to society; one bereft of such qualities a problem to oneself and to society.

The life of a Brahmachari is a life of self discipline. To foster self discipline and shake off sloth, rules of conduct were laid down and rituals were prescribed. Rituals and discipline nurture one another. For example, military, the most disciplined

Bhagavad Gita


segment of society, is the most ritualistic. Self discipline practiced at this stage and the moral values imbibed create a strong foundation to build the edifice of other Ashramas. There are many instances of so called successful people in various fields attaining notoriety due to lack of a strong moral foundation during their formative years of life.

The next stage, Gruhastha Ashrama, begins around the age of twenty-five, when a person gets married. While not ignoring Moksha, the ultimate goal of human life, Artha and Kama are given importance in this stage. This important stage is sanctified by marriage ceremony. In Hindu religion, the bond between a husband and a wife is considered divine and may be annulled only by God. Adherence to such a belief promotes stable family life, a prerequisite for bringing up emotionally healthy children, the future citizens. Unfortunately, disobedience to this principle in recent times has resulted in many broken homes and their undesirable consequences. Stable family provides the necessary background for developing such virtues as forgiveness, sacrifice, service, love, trust, accommodation, and tolerance—virtues essential for the pursuit of Moksha.

Another important aspect of Gruhastha Ashrama is the support it provided for the other three Ashramas. Brahmachari the student, the Vanaprasta the hermit, and Sanyasi the renunciate depended on Gruhasta, the family man, for their sustenance. This Ashrama is essential not only for the benefit of the individual but also for that of society.

Vanaprasta Ashrama resorted to around age fifty years, was a preparatory stage for Sanyasa Ashrama. During this stage the individual gradually withdrew from his worldly responsibilities relegating them to next generation and spending more and more time in the pursuit of scriptural knowledge.

In the final stage of Sanyasa Ashrama the individual renounces all material possessions devoting all his energy to gain self knowledge and free himself of ego. For someone accomplished in Sanyasa, there is no difference between himself and the rest of the world. He is kind to all living creatures and cannot be otherwise since he sees everything in himself and himself in everything.

Such a person, according to our scriptures, has reached the pinnacle of human existence. Hindu religion has produced many such men and women. It is important to realise that Varnashrama Dharma is not a creation of our sages but a recognition or discovery of nature’s law (varying temperaments of individuals) and a scheme to provide a suitable environment for attaining the full potential of individuals in a society. It is similar to discovery of the law of gravity and taking advantage of that knowledge. Gandhiji draws our attention to this aspect of Varnashrama Dharma when he writes: Varnashrama was not conceived in any narrow spirit. On the contrary, it gave the laborer, the Shudra, the same status as the thinker, the Brahmin. It provided for the accentuation of merit and elimination of demerit, and it transferred human ambition from the general worldly sphere to the permanent and the spiritual.

The aim of the Brahmin and the Shudra was common—Moksha, or self realization—not realisation of fame, riches and power. Later on, this lofty concept of Varnashrama became degraded and came to be identified with mere empty ceremonial and assumption of superiority by some and imposition and degradation upon others. This admission is not a demonstration of weakness of Varnashrama but of human nature which, it has a tendency under certain circumstances to raise to the highest point, has also a tendency under other circumstances to go down to the lowest. Our sages developed a society taking into consideration the four purusharthas. Today’s society is predominantly shaped by Artha and Kama. Any criticism of our ancestors and society they envisioned should take these differences into account. We should not make the mistake of throwing the baby with the bath water!

-Venkatachala I. Sreenivas

Source: Bhavan’s Journal December 15, 2011

Rigveda


New Delhi: On her recent trip to China, Bangladesh, and India, US Secretary of State Hillary Clinton was eager to trumpet America’s “New Silk Road” strategy, which she unveiled last September. But the Silk Road was a trade route, whereas knife-edge diplomacy dominated Clinton’s Asian tour.

Nothing about Clinton’s trip was as path-breaking as her visit earlier this spring to Myanmar, where she met with opposition leader Aung San Suu Kyi and President Thein Sein to lend her support to their delicate political dance, which may yet bring the country into the global democratic fold. Her trip opened with the always-tense annual US-China Strategic and Economic Dialogue, which was threatened at the start by the plight of the blind human-rights activist Chen Guangcheng, who had taken refuge in the United States’ embassy in Beijing.

But Chen was not the only one to upstage Clinton; her boss, President Barack Obama, did so as well, landing at midnight in Kabul, where he executed a strategic pact with Afghanistan, flying back to the US

Hillary Clinton’s Asian Adventure


before dawn. Was this—a negotiation without her participation—the defining event of Clinton’s Asian fortnight?

Afghanistan’s national security adviser, Rangin Dadfar Spanta, describes the pact as “providing a strong foundation for the security of Afghanistan, (and) a document for the development of the region.” But, while the new pact does clarify America’s post-2014 posture toward Afghanistan, and to some extent has assuaged India’s concerns about that troubled land’s future, anxiety in Pakistan has only deepened. Only time will tell whether the pact boosts stability in the region.

Twice upstaged, Clinton’s discussions with China’s leaders took place under the shadow not only of the Chen affair, but also of the recent purge of Bo Xilai from the Communist Party’s senior leadership. Bo’s ouster, the source of the greatest intra-Party ruckus since the Tiananmen Square massacre in June 1989, is the sort of dirty linen that China’s leaders never air in public. So, instead, they “ripped into” the US delegation, in the words of a senior American official, over the Chen affair.

At first, with Chen in the US embassy, the Chinese began to suggest canceling the Strategic and Economic Dialogue, scheduled to begin with the arrival of Clinton and Treasury Secretary Timothy Geithner. The Americans also appeared willing to walk away. In the end, both sides blinked: the Americans accepted a deal for Chen to leave the embassy that could not be enforced, and the Chinese ultimately agreed to allow Chen to go to the US to study, just like many thousands of other Chinese do nowadays.

The China leg of Clinton’s Asia tour was salvaged—so much so that, at the end of her stay in Beijing, she indulged in the type of diplomatic hyperbole that few would have expected three days earlier: “Our countries are thoroughly, inescapably interdependent,” she said, adding that “a thriving China is good for America…” That may or may not be true; but both countries seem to have reached the conclusion that no human-rights dispute is worth sabotaging the entire bilateral relationship.

So it was on to Bangladesh for Clinton. But here the American propensity for gratuitous preaching led to unnecessary strain in her talks with Prime Minister Sheikh Hasina’s government. This time, the issue was Hasina’s treatment of the Nobel laureate Muhammad Yunus, the microcredit pioneer and founder of the Grameen Bank. Unlike the testy Chinese, Hasina’s spokesperson offered only a gentle rejoinder, rejecting Clinton’s suggestions about alleged mistreatment of Yunus.

From Dhaka, Clinton made the short journey to India’s West Bengal, where her host was the diminutive Chief Minister Mamata Banerjee,

whose election ended 34 years of Communist rule in the state. Assurances of US investment in Bengal’s development flowed; whether funds will actually follow remains to be seen.

Then it was on to India’s capital, New Delhi, for what many took to be Clinton’s farewell visit (assuming, that is, that she steps down at the end of this year as planned)—a visit marred by awkward coincidences and untidy scheduling. Even as Clinton was cautioning Indian officials about contacts with Iran (demanding, in particular, a reduction in imports of Iranian oil), India was hosting a high-level Iranian trade mission aimed at boosting bilateral economic ties.

Finally, Clinton, speaking from Delhi, warned Pakistan not to allow its territory to be used as a “launching pad” by terrorist groups, asserting that al-Qaeda leader Ayman al-Zawahiri was hiding in the country. True to form, Pakistani officials were outraged at the charge, which they promptly refuted with roughly the same vehemence with which they once denied Osama Bin Laden’s presence. The US responded by announcing that its drone attacks on Pakistan’s North Waziristan region will continue.

Was this the long-awaited signal that the US was about to squeeze Pakistan on the issue of terrorism? With the US blueprint for its withdrawal from Afghanistan completed by Obama earlier on Clinton’s journey, one might think so. In any case, Clinton’s tour appears to confirm the central fact of US diplomacy nowadays: the Asia pivot is complete. The region is now America’s top foreign-policy priority.

Jaswant Singh, a former Foreign Minister, Finance Minister, and Defense Minister of India, is a member of the opposition in India’s Parliament. He is the Author of Jinnah: India—Partition—Independence.



One important thing to remember as we climb the career ladder is that whether we succeed or fail depends entirely upon ourselves. When we hold ourselves accountable for our attitude and action, we are able to take charge of the outcomes by giving ourselves a chance to make better decisions in future.

Accountability is the notion of accepting responsibility for what our lives look like now. While in school, my father once sent me to the Bank to encash a cheque. The cash I handed over to him was short by rupees ten. I had not counted

Encounters are Really Negotiations


the money accurately. Since I was accountable, I offered to do some manual labour at home. But he said: “That would not be necessary; regret for what you have done in adequate”.

There are specific benefits of taking complete responsibility of our lives. First, we increase our self-confidence. This happens because there is no one to blame. When we become overweight, we are accountable for our obesity and we can’t blame the mother who cooks good food and serves a little more. The remedy is to serve food ourselves and have more control over our habits.

Second, is to give a renewed sense of purpose. Many times, we fail in our endeavour to achieve something. That should not disappoint us. There is always a second chance. Honest and periodic assessment will allow us to determine how close we are in fulfilling our commitment and determine what changes are needed to get the right results. Third, is to become the navigator of our life’s journey. Take risks and not row the boat near the coastline. We may have to go into the high seas to feel the turbulence and think of safety to survive.

If we really want to make great strides towards improving the quality of life, we must maintain and adapt high standards. It only means that we should be different from others in caliber and doings! Not everyone is gifted with caring parents who whisper positive messages to steer our lives. Some don’t get guidance or positive inputs at the growing stage. The alternative is to get surrounded by positive encouraging friends.

In a song I remember it says that friends are special people who lend a helping hand. The gift of love they give will help us to understand life better!

In life, there is what is called the ‘Boomerang effect’, an old concept which means that you reap what you sow. When we give hundred per cent to everything we do, good fortune will follow, making life bright and happy. My grandfather used to say “If hurt, you may have to lie down and bleed a bit, but you will get up again”.

From the cradle to the grave, life is a search for importance. All of us think that we matter in some way or the other. The American humourist Will Rogers once said that we are all ignorant but about different things. The same applies to insecurity we feel in life. We are all insecure but about different things. Human beings need strokes (encouragement) to feel better, more secure and increase their worth.

Once I congratulated our gardener for coming promptly, doing all the necessary work and departing after a fresh round of inspection. He

started coming more regularly, working longer and trimming the plants whenever necessary. I congratulated my driver for not committing any accident although that is one of his main skills and I discovered that he slowed down gradually on seeing red signals ahead, instead of driving fast and applying the brakes. He talked less, worked more and never asked for a raise expecting it to be given at the appropriate time.

When we compliment others, they would be more pleasant to others, work harder to prove other compliments, like throwing a stone into a still pond creating ripples spreading in all directions. The power of suggestion is rather sharp in any area as the degree of performance goes up automatically. Probably, that is a way to bring up children at the growing stage, so that they can flower and blossom spreading fragrance in what they do. Lastly, more of listening than talking is, beneficial to understand more, and deliver more results!

From early age, I learnt to take things in my stride, to develop an air of nonchalance about happenings. It is not that I don’t enjoy victories and triumphs. I try to keep them on an ‘even keel’, i.e. to celebrate without a swollen head, without forgetting my roots, my values and true sources of inspiration. I could also keep my setbacks and failures on an ‘even keel’ by not getting upset but take them as lessons for future attempts whenever they come.

T.G.L. Iyer


“When we give one hundred per cent to everything we do, good fortune will

follow, making life bright and happy.”


Chicago: Poor Ben Bernanke! As Chairman of the United States Federal Reserve Board, he has gone further than any other central banker in recent times in attempting to stimulate the economy through monetary policy. He has cut short-term interest rates to the bone. He has adopted innovative new methods of monetary easing. Again and again, he has repeated that, so long as inflationary pressure remains contained, his main concern is the high level of US unemployment. Yet progressive economists chastise him for not doing enough.

What more could they possibly want? Raise the inflation target, they say, and all will be well. Of course, this would be a radical departure for the Fed, which has worked hard to convince the public that it will keep inflation around 2%. That credibility has allowed the Fed to be aggressive: it is difficult to imagine that it could have expanded its balance sheet to the extent that it has if the public thought that it could not be trusted on inflation. So why do these economists want the Fed to sacrifice its hard-won gains?

The answer lies in their view of the root cause of continued high unemployment: excessively high real interest rates. Their logic is simple. Before the financial crisis erupted in 2008, consumers buoyed US demand by borrowing heavily against their rising house prices. Now these heavily indebted households cannot borrow and spend any more.

An important source of aggregate demand has evaporated. As consumers stopped buying, real (inflation-adjusted) interest rates should have fallen to encourage thrifty households to spend. But real interest rates did not fall enough, because nominal interest rates cannot go below zero. By increasing inflation, the Fed would turn real interest rates seriously negative, thereby coercing thrifty households into spending instead of saving. With rising demand, firms would hire, and all would be well.

This is a different logic from the one that calls for inflation as a way of reducing long-term debt (at the expense of investors), but it has equally serious weaknesses. First, while low rates might encourage spending if credit were easy, it is not at all clear that traditional savers today would go out and spend. Think of the soon-to-retire office worker. She saved because she wanted enough money to retire. Given the terrible returns on savings since

2007, the prospect of continuing low interest rates might make her put even more money aside.

Alternatively, low interest rates could push her (or her pension fund) to buy risky long-maturity bonds. Given that these bonds are already aggressively priced, such a move might thus set her up for a fall when interest rates eventually rise. Indeed, America may well be in the process of adding a pension crisis to the unemployment problem.

Second, household over-indebtedness in the US, as well as the fall in demand, is localized, as my colleague Amir Sufi and his co-author, Atif Mian, have shown. Hairdressers in Las Vegas lost their jobs partly because households there have too much debt stemming from the housing boom, and partly because many local construction workers and real-estate brokers were laid off. Even if we can coerce traditional debt-free savers to spend, it is unlikely that there are enough of them in Las Vegas.

If these debt-free savers are in New York City, which did not experience as much of a boom and a bust, cutting real interest rates will encourage spending on haircuts in New York City, which already has plenty of demand, but not in Las Vegas, which has too little. Put differently, real interest rates are too blunt a stimulus tool, even if they work.

Third, we have little idea about how the public forms expectations about the central bank’s future actions. If the Fed announces that it will tolerate 4% inflation, could the public think that the Fed is

Central Bankers under Siege


bluffing, or that, if an implicit inflation target can be broken once, it can be broken again? Would expectations shift to a much higher inflation rate? How would the added risk premium affect long-term interest rates? What kind of recession would the US have to endure to bring inflation back to comfortable levels?

The answer to all of these questions is: We really don’t know. Given the dubious benefits of still lower real interest rates, placing central-bank credibility at risk would be irresponsible.

Finally, it is not even clear that the zero lower bound is primarily responsible for high US unemployment. Traditional Keynesian frictions like the difficulty of reducing wages and benefits in some industries, as well as non-traditional frictions like the difficulty of moving when one cannot sell (or buy) a house, may share blame.

We cannot ignore high unemployment. Clearly, improving indebted households’ ability to refinance at low current interest rates could help to reduce their debt burden, as would writing off some mortgage debt in cases where falling house prices have left borrowers deep underwater (that is, the outstanding mortgage exceeds the house’s value).

More could be done here. The good news is that household debt is coming down through a combination of repayments and write-offs. But it is also important to recognize that the path to a sustainable recovery does not lie in restoring irresponsible and unaffordable pre-crisis spending, which had the collateral effect of creating unsustainable jobs in construction and finance.

With a savings rate of barely 4% of GDP, the average US household is unlikely to be over-saving. Sensible policy lies in improving the capabilities of the workforce across the country, so that they can get sustainable jobs with steady incomes. That takes time, but it might be the best option left.

Raghuram Rajan, a former Chief Economist of the IMF, is Professor of Finance at the University of Chicago’s Booth School of Business and the Author of Fault Lines: How Hidden Fractures Still Threaten the World Economy, the Financial Times Business Book of the Year.



Bankim Chandra Chatterjee was one of the greatest novelists of India who gave the people the sacred ‘mantra’—‘Vande Mataram’ The National Song of India. The Bengali Novel practically began with him. He also wrote philosophical works, which stimulated independent thinking. Bankim Chandra Chatterjee was a literary pioneer and nationalist who had an exceptional ability to communicate with and arouse the masses.

Early Life

Born on 27 June 1838 in the village Knathalpara of the 24 Paraganas District of Bengal Bankim belonged to a family of Brahmins. The family was well-known for the performance of Yangas (sacrifices). Bankim Chandra’s father Yadav Chandra Chattopadhyaya was in Government service. In the very year of his son’s birth he went to Midnapur as Deputy Collector. Bankim Chandra’s mother was a pious, good and affectionate lady. The word ‘Bankim Chandra’ means in Bengali ‘the moon on the second day of the bright fortnight’. The moon in the bright half of the month grows and fills out day by day. Bankim Chandra’s parents probably wished that the honour of their family should grow from strength to strength through this child, and therefore called him Bankim Chandra.

A Man of Brilliance

Bankim Chandra’s education began in Midnapur. Even as a boy he was exceptionally brilliant. He learnt the entire alphabet in one day. Elders wondered at this marvel. For a long time Bankim Chandra’s intelligence was the talk of the town. Whenever they came across a very intelligent student, teachers of Midnapur would exclaim, “Ah, there is another Bankim Chandra in the making”. Bankim Chandra finished his early education at Midnapur. He joined the Mahasin College at Hoogly and studied there for six years.

Even there he was known for his brilliance. His teachers were all admiration for his intelligence. With the greatest ease Bankim Chandra passed his examinations in the first class and won many prizes.

He was not very enthusiastic about sports. But he was not a student who remained glued to his textbooks. Much of his leisure was spent in reading books other than his texts. He was very much interested in the study of Sanskrit. He would read and understand Sanskrit books on his own. Bankim Chandra’s study of Sanskrit made him stand him in good stead. Later when he wrote books in Bengali this background of Sanskrit was of great help to him. There was no set rule for his study of books. It was enough that a particular book attracted his attention. He would pore over it for hours on end in some corner of the college library. He used to spend most of the academic year in this way, reading books other than his texts. And as the examinations drew near he would race through the texts. But it made no difference for, as usual, he would pass in the first class, and win prizes. And then again he would keep away from texts.

Married Life

Bankim Chandra was married when he was only eleven and his wife just five years old! Within a year or two of his appointment as a Deputy Collector at Jessore he lost his wife. Bankim Chandra was only twenty two then. The death of his young and beautiful wife made him very sad. After some time he married again. His second wife was Rajlakshmi Devi. They had three daughters but no son.

The Deputy Collector

In 1856 he joined the Presidency College in Calcutta. He sat for the B.A. Examination along with eleven candidates. The Lieutenant Governor of Calcutta appointed Bankim Chandra as Deputy

Bankim Chandra ChatterjeeVande Mataram


Collector. His father Yadav Chandra had also rendered service as Deputy Collector. According to his father’s wishes Bankim Chandra accepted the appointment. He was then twenty years old. Having developed an interest in the study of Law he got through effortlessly in the B.L. Degree examination, too.

The Justice

Bankim Chandra was appointed Deputy Magistrate. He was in Government service for thirty-two years and retired in 1891. He was a very conscientious worker. Most of his officers were Englishmen. They were a proud lot for they were the ruling power of this country. Bankim Chandra never submitted to any of their proud, unjust or stubborn behaviour. He worked hard and with integrity. Yet he never got the high position that he so much deserved! Bankim Chandra would never sacrifice justice or self-respect. His self respecting behaviour invited many such troubles and due to this his official career was full of such troubles. There were also some unhappy incidents in his personal life.

The Writer

When he was in Jessore, Bankim Chandra met a person, Dinabandhu Mitra. He was a renowned Bengali dramatist of the time. They became close friends. Later Bankim Chandra dedicated his ‘Anandamath’ to the memory of his dead friend Dinabandhu Mitra. In due course Bankim Chandra emerged as a great writer in Bengali. He wrote novels and poems. He wrote articles, which stimulated impartial thinking. He became well-known outside Bengal too. His novels have been translated into many Indian languages. Bankim Chandra first wrote poems. Then he wrote a novel in English. But after this he began to write novels in Bengali. He wrote while still in service. Because of constant pinpricks he grew weary of service.

He felt that Government service curbed his freedom and challenged his self-respect. So he asked for permission to retire and after acceptance of his retirement he was excited and eager to write

many books. The Bengali Novel practically began with him. He also wrote philosophical works, which stimulated independent thinking. His first fiction to appear in print was Rajmohan’s Wife. It was written in English and was probably a translation of the novelette submitted for the prize. Durgeshnandini, his first Bengali romance, was published in 1865. The next novel Kapalkundala (1866) is one of the best romances written by Chatterjee. Bankim Chatterjee was superb story-teller, and a master of romance.

Bankim Chatterjee was also a great novelist in spite of the fact that his outlook on life was neither deep nor critical, nor was his canvas wide. But he was something more than a great novelist. He was a path finder and a path maker. Chatterjee represented the English-educated Bengalee with a tolerably peaceful home life, sufficient wherewithal and some prestige, as the bearer of the torch of western enlightenment. No Bengali writer before or since has enjoyed such spontaneous and universal popularity as Chatterjee. His novels have been translated in almost all the major languages of India, and have helped to simulate literary impulses in those languages.

Vande Mataram

Vande Mataram (I worship mother) became the mantra of nationalism and the national song. It gave tremendous impetus to the various patriotic and national activities culminating in the terrorist movement initiated in Bengal in the first decade of the twentieth century. ‘Vande Mataram’ became the sacred battle cry of freedom fighters. It became such a source of inspiration that the British officers were enraged at the very mention of this. People were sent to prison just because they sang this song. ‘Vande Mataram’ has an honoured place in independent India. It keeps bright in the hearts of the people the ideal of dedication to our country. Throughout his life, Bankim wrote on social and political issues facing the society and the country at that time like widow remarriage, education, lack of intellectual development and freedom. He believed that by communicating with the masses he could unite them against the British.

Final Days

The British Government honoured him with the title “Ray Bahadur” in 1892. Though he wanted to write for long term but he was not able to devote many years to writing on a large scale. His health soon declined and he passed away on April 8, 1894 at the age of only fifty six.

Source: www.calcuttaweb.com, www.liveindia.com, www.FreeIndia.org, www.indiavisitinformation.com, www.indianetzone.com

“Bankim Chandra Chatterjee was a literary pioneer and nationalist who had an exceptional ability to communicate

with and arouse the masses.”


Saint Kabir Das is prominent among saints who have blessed us throughout their lives and their works will still spiritualise us in the future also. Saint Kabir is the spiritual, religious and the mystic saint of India who lived in 14-15 century and who still lives in the hearts of his devotees who follow his teachings embodied in his poems and dohas (couplets or the two liner verses). Kabir Das was a man of principles and practiced what he preached. People called him by different names like Das, Sant, Bhakta etc. As Das, he was referred to as the servant of humanity and thus a servant of divinity. Saint Kabir Das Jayanti 2012 falls on 4 June.

The Birth

Not much is known about the birth of Kabir Das. It is said that he was born to a Hindu mother but this is not an established fact. He is said to have been found on the ‘Ghats (banks) of River Ganga’ in the holy city of Benaras by a Muslim weaver Neeru and his wife Neema in the year 1398. The couple took the baby home and named him Kabir meaning ‘the Great One.’ Thus, Kabir was brought up by Muslim parents. However, Kabir is the one religious saint, perhaps the first one, to establish harmony among the various religions. He was the disciple of Saint Ramanand and a devotee of Rama. His teachings are also included in the Holy text of the Sikhs—the Guru Granth Sahib. He, in fact, influenced the ‘Bhakti Movement’ of India which stressed on worshipping the ‘Nirgun Bhagwan’—the formless God without adhering to meaningless rituals.

The Mystic Life

The life of Sant Kabir Das is full of wonder and mysticism. Sant Kabir was born in India in 1398 AD and lived for 120 years. During his life, he influenced people of all religion and always emphasized on the oneness of the Supreme power. Although brought up by a Muslim family he wanted to become the disciple of Saint Ramanand. So, one day he went to the Ghats of Ganga River where the saint came every dawn to have the holy dip in Ganges. In the faint light of dawn, the young Kabir touched the feet of Saint Ramanand. The saint thought that he had unknowingly touched someone with feet and he uttered the name of God. In Hinduism when a person wants to be a disciple of a Guru, he is initiated by the Guru by uttering the name of God. Thus, when Ramanand came to know the dedication of the young Kabir, he got overwhelmed and made him his disciple.

However, it is not clear from any historical text whether Kabir preached the spirituality that was bestowed on him by his Guru or his philosophy was a result of his own enlightenment. Kabir, since the very beginning, questioned each and every ritual of all the religions that were followed at the time.

Kabir was loved by Hindu, Muslims and Sikhs as well as others equally. This is evident in the fact that when he died, Hindus built the ‘Samadhi Mandir of Sant Kabir’ (Kabir Temple) and the Muslims built the ‘Sant Kabir’s Mazaar’ (Kabir Tomb) side by side and the followers of both the religion pay homage to the great Saint standing right beside each other.

Social Reformer

Kabir played the role of a teacher and social reformer by the medium of his writings, which mainly consisted of the two line verses called Dohas. He had a strong belief in Vedanta, Sufism, Vaishnavism and Nath Sampradaya. He applied the knowledge that he gained through various experiences of his life. He was always in the pursuit of truth and nothing could hold him back.

Kabir Philosophy

Kabir’s poetry is a reflection of his philosophy about life. His writings were mainly based on the concept of reincarnation and karma. Kabir’s philosophy about life was very clear. He believed in living life in a very simplistic manner. He had a strong faith in the concept of oneness of God. He advocated the notion of Koi bole Ram Ram Koi

Saint Kabir Das Jayanti

“In the memory of the great Kabir, his tomb

as well as a Samadhi Mandir, both were

constructed, which are still standing erect next

to each other.”


Khudai.... (Some say Ram Ram some say Khuda). His aim was to spread the message that whether you chant the name of Hindu God or Muslim God, the fact is that there is only one God who is the creator of this beautiful world. Kabir Das believed that if you want to search the lord than you have not to go further you have to just search your own hearts, you can find him easily.

Celebrations

Sant Kabir Jayanti is celebrated with great religious, spiritual and cultural fervor at various places in India and around the world. At his birthplace, Varanasi, the birth anniversary of Kabir Das is elaborately celebrated in Kabirchaura Mutt. Religious sermons ‘satsangs’ are organized where

the spiritual and religious leaders preach the way of life prescribed by saint Kabir. There are many temples of Kabir in various cities of India and the organizations dedicated to spread the teachings of Kabir make various arrangements to celebrate Kabir Jayanti there. Not only poem recitation and the musical events are held to give people the opportunity to listen to Kabir’s dohas, the students and other professionals are also honoured for excellence in their fields.

Source: www.festivalsindia.com, www.thecolorsofindia.com, http://aboutfestivalsofindia.com


Sucheta Kriplani was a great freedom fighter of India. She was the first woman to be elected as the Chief Minister of a state in India. She was an important personality who made an immense contribution in fighting for the freedom of India.

Early Life

Sucheta Kriplani was born to a Bengali family in Ambala city on 25 June 1908 as Sucheta Mazumdar. Her father S.N. Majumdar was a nationalist of India. Her father’s Nationalist attitude and the support of husband inspired her for doing so. Soon she was among the top women leaders of Indian National Congress. Sucheta took education from Indraprastha College and St. Stephen’s College in Delhi. After completing her studies, she took the job of a Lecturer in Banaras Hindu University. In the year 1936, she tied her wedding knots with a socialist Acharya Kriplani and joined the Indian National Congress.

Indian Freedom Movement

She came into the Indian historical scene during the Quit India Movement. Sucheta worked in close association with Mahatma Gandhi during the time of partition riots. She was one amongst the handful women who got elected to the Constituent Assembly. She became a part of the subcommittee that was handed over the task of laying down the charter for the constitution of India. On 15 August, 1947, i.e. The Independence Day, she sang the national song ‘Vande Mataram’ in the Independence Session of the Constituent Assembly.

Mahatma Gandhi

Ideology of Mahatma Gandhi was in the direction of her thought process and she was much impressed by the working of Mahatma Gandhi. In 1946, on Gandhiji’s advice she was appointed Organizing Secretary of the Kasturba Gandhi National Memorial Trust. This led to her travelling all over India all along with Thakkar

Sucheta Kriplani


Bapa, who had been appointed Secretary of the Trust. It was also in the same year that Gandhiji sent Dada Kriplani to Noakhali, following the communal holocaust that had brought havoc there. She took part in the Quit India Movement along with Aruna Asaf Ali and Usha Mehta.

During communal violence Sucheta Kriplani went to Noakhali with Gandhiji and worked hard. Sucheta insisted on going along with him and even when Dada came back from there she stayed on and became a real mother to the victims of atrocities. It was in 1952 that Dada Kripalani had resigned as Congress President due to his differences with Jawaharlal Nehru, and set up the Krishak Mazdoor Praja Party before the first general election in 1952. In this election, Sucheta won a seat to the Lok Sabha from New Delhi as a K.M.P.P. candidate. Before that she had been a member of the Constituent Assembly. She had also been a delegate of India to the U.N.

The Organizer

Sucheta Kriplani was a very good organizer and she helped Dada in organizing the various parties with which, he became involved after leaving Congress. When she joined the Congress after the split in the Congress in 1969, Dada Kriplani, did not do the same. Sucheta helped in organizing the party in Delhi and elsewhere. When the student movement started in 1974, she took an active interest in it. Since, they both were in different parties, they were very professional and Suchetaji did not go out to canvass votes for her husband, but she was there to see to his comfort and needs and to take care of his health.

The Parliamentarian

She was a very good Parliamentarian and was very articulate in the Lok Sabha debates. Circumstances, however, pulled her away into the provincial politics of UP, where Congress was divided into two groups, one led by Kamalapati Tripathi and the other by C.B. Gupta. Their power struggle led to C.B. Gupta urging Sucheta to leave Delhi and assume the Chief Ministership of UP, since he had lost the election. As the Chief Minister she did a very good job. She showed herself to be a very efficient administrator and an able politician. God always test the courage and firmness of determined persons by posing a difficult situation before them.

Sucheta also had to face and tackle the ever first strike of State Employees. This strike lasted for 62 long days but Sucheta was firm on her decision of not hiking the pay of employees, finally the leaders

of employees agreed for compromise. In the 1971 she decided to retire from the politics. She was intelligent, hard-working, well read and had a lot of studious habits. Moreover, she was an honest and sincere person. She is still remembered by old-timers as the best Chief Minister UP ever had, since her lifestyle was also very simple, very unlikely to a

CM’s position.

The Housewife

After they retired from active politics, the Kripalanis built

for themselves a house in Delhi. Sucheta in later years discharged her duties as a very able and careful housewife. In these days, she wrote three or four autobiographical articles for The Illustrated Weekly of India,

which covered her early life. It was unfortunate that she did

not complete her autobiography. Whatever earnings, these both

had earned and saved, were put into the Lok Kalyan Samiti, set up for the

service of the poor and needy in Delhi. The health services rendered by the Lok

Kalyan Samiti, as also its other welfare activities, had been the best.

Final Days

Though she was a very active person, always immersed in political and social activities, she was always careless about her own health. Sucheta had met with a serious accident in the Shimla Hills, where she sustained a spinal injury, but in time fully recovered from it. However, in 1972, she first showed signs of cardiac insufficiency. Two heart attacks came, from which she made complete recovery.

In 1974, Dada had bronchitis and a persistent cough, making him irritable. But Sucheta continued the duty of looking after his health day and night, with great devotion. When he was a little better, she engaged a night nurse for him but would nevertheless come to see him twice every night. If Dada rang for the servant she would come herself. However, she never told him that she had cardiac pain. But on 29 November 1974, Sucheta had a last heart attack. It was so severe that she had to be shifted to the All-India Institute of Medical Sciences. And on 1 December 1974 Sucheta Kriplani passed away.

Source: www.iloveindia.com, www.indianetzone.com, www.amaltas.org, www.thesindhuworld.com

“Ideology of Mahatma Gandhi was in the direction

of her thought process and she was much impressed by the

working of Mahatma Gandhi.”


I know you are a brave girl. Smita gave a mild approval to him with a nod. ‘We were anxious, tense and full of the un-expected. We pondered over the possibilities with a lot of conjecturing. There is a limit to human supposition.’ ‘Who were they?’ ‘You know them. Ajeet and his clan.’ ‘O God, Ajeet? He knows you too well. Did he misbehave with you?’ ‘No. It wasn’t nothing of the sort. But it was nerve shattering. I was exposed to all sorts of sinister possibilities, I could be. To think of that is simple, pure agony, torture beyond endurance.’ Smita was quietened and seemed to be fighting with her inner self. She was not inclined to expose her anguish to the public. It does not pay. It means invitation to all sorts of problems without much help. ‘Rajeev can’t leave the tent. Dismay and uncertainty in his thinking. He says...’ Tripathee was breathless with expressions. ‘Please... don’t talk out internal matters here. For delicate matters tent is the best place. I’ll come, Tell Rajeev...I’ll come.’ Smita bade them goodbye and rushed towards her room. Once one launches out one has to face problems. A beginning was made. Her future was uncertain. Her own people are against her. Only Rajeev understands her, loves her and they are made of the same clay. Her mother talked to her, ‘Beti, you must leave all this. We can’t afford it.’ Smita didn’t wish to draw the mother and the father into anguish. She wanted them to relax so

she deferred her announcement of going to the tent. ‘O.K. O.K. mother. I’ll follow what you say.’ It was uttered in low voice. It was more to appease the mother than to undertake any pledge of not joining the fast. The moon hung in the sky like an orphan at the threshold of a house. Smita was in a state of turmoil. But! she must proceed. She has already brought a moral calamity to her household life. There is the life of instinct and there is the life of social taboos. The conflict is eternal. It creates ripples. It creates stirring in the minds of people and then a big whirlwind. She went to her father and touched his feet and spoke in suppressed sobs—‘Father, you must allow me to go back to my fasting. It has to be carried on. It is a challenge. I know, you don’t like it. You want me to live a domestic creature. May be later on I live like this. But at the moment, we are determined. Fight we must, our path is different.’

The father was too old to protest. His blinking eyes even could not capture the entire content of his daughter’s words. He nodded implicitly. It was hardly expressive of anything. Sona and Rekha were in a mood to raise wild protest but spoke in mild tones, ‘After Krishna’s death, you are the biggest calamity on us. You have turned everything upside down. Quick happenings. Nothing is settled. You see, We do not know how to pull on. Our lives are ruined. What will you get out of this fasting? They wouldn’t listen. Do they listen to folk like us?’

Sona was relentless in her expressions. Rekha was in full support to her views but was not restrained. ‘It’s not a situation of my making. Since I’m caught. I wouldn’t leave. I’ll try to manage for you.’ She hurriedly left her house in the dark of the night. Most probably she wanted to go unnoticed. She had a morbid dread of the staring eyes. A great sense of guilt clutched her as she felt that she was going too far. She walked down the narrow-lanes overwhelmed. Rajeev said, ‘you are no longer the girl of four walls?’ He got up to welcome her. His emotion was kept at bay like slashing waves near the sea-coast. He made her sit near him and put his searching eyes on her face, ‘I know through bits

the entire sequence of the attack on us. By the way who was the architect of the

happening.’

‘Your main rival, Ajeet. But he didn’t mistreat

me. He wished me to join his clan, why, I

Glimmering and Hazy Landscape of Indian Politics

TWILIGHT


don’t know. He didn’t explain. He works for some one. I don’t know. They are out to do mischief. Beyond all doubts. You follow...’ ‘Any news.’ ‘A lot of commotion in the town. People are no longer passive spectators, some of them visited us yesterday. They want us to shut. They say that the tent is the scandle point. Since you ask them to bring the culprits to law’ .

‘Yes, they say. We are the culprits. We are fighting for nothing.’ ‘How to convince them?’ ‘I don’t know. How to put new life into our agitation? How to draw people to us? They think we are just riff-raff without any serious aim. They think we are fighting for our own selfish motive.’ Smita and Rajeev, for the first time, had become conscious about the moral implications of the stir. Tripathee and Rajesh were also puzzled. An agitation without popular support does not last long. It dies its own death. All sorts of ideas raced their minds. Ajeet’s group was bent upon demolishing them at any cost.

There lay a thick wall of darkness on distant contours of the town. The small town slept peacefully in the last phase of the night’s journey across the vast globe. But for the illumination contrived by human dexterity, it was the reign of native darkness. Smita and Rajeev sat in the close vicinity of each other. Tripathee and Rajesh were dozing off in the corner of the tent. It was a snatch offer to the couple in the dead silence of the night. In the tumble and nose of the routine, we forget the existence of emotions. Perhaps their simmer is bedimmed under heavy burden of externals. But they are always there in the subtlest forms of planning in the sub-conscious lanes of human psyche. Smita peered at Rajeev with a lot of love concentrated in her eye-lids. Rajeev was alive to this human situation. He went near her, touched her face, eye-lids, ‘Smita, I went almost crazy the night you were kidnapped. All sorts of distorted versions of the situation came to me. My little universe lay crumbling. I couldn’t express. To whom could I explain.’ Smita touched his hand and said, ‘yes, it was a moment of trial for us. For both of us, I thought, I was beyond redemption but... I didn’t come to the worst.’ ‘Whom should I thank for your preservation?’ ‘They could do anything to me. Tear me into shreds.’ Smita, please don’t talk like this. I could stick to you despite that.’ ‘You don’t have to tell me.’ She beamed confidence. ‘I feel like crying. But I wouldn’t. It is not decent.’ She constrained her tears. Her oval cheeks got only a faint strain of tears. ‘Fight within and fight without’, Smita remarked. ‘I’m thinking of a big procession through the town. May be it draws the attention of people. Rajeev shifted from the personal to the impersonal. People are passive spectators. Perhaps they have lost faith in agitations. They think it’s all humbug. It’s all good for nothing. Rajeev seemed to be fighting with something irrelevant to his thought content. ‘Yes, they think it’s job of the politicians to manage all things. They show no concern with the affairs of the country. They don’t go beyond

the headings of newspapers.’ Smita was quite confident of what she spoke. She no longer gave the impression of being a mere college girl. She had her own ideas and line of thinking. Suddenly she gave a new direction to the conversation. ‘And Ajeet is being helped by political rogues. I’m sure there are shadowy figures looming large and dim at the background.’ Smita sounded more authentic because she had been through an ordeal. Rajeev grew more contemplative and retrospective. His mind spanned over a period of four years in college. ‘Yes, now I begin to understand. You remember, Ajeet always misled students. He dissuaded them from attending classes and appearing in examinations. Such students become popular. Such moves appeal to our students—escape from studies and hardwork. And now what do you propose to do?’ Smita’s face was now bereft of personal sentiments. ‘I’ll involve students in a big procession. Let them be involved in right and bigger issues. They can be channelized.’ Tripathee and Rajeev came out of their snappy slumbers and joined the discussion. Final touches were imparted to the procession to be organized.

It was rather cloudy with scattered clouds racing over the sky. A soft, breeze intervened at intervals touching the cool fringes of the day. It was a phenomenon undergoing a constant change. Rajeev was touched. Perhaps his mind and heart did not move in the usual, mechanical way. Most of us operate our minds in one track manner without admitting a touch of creativity. It is the usual, the visible, the common place touch to the outer fingers of our brains. We hardly probe the dark reservoir of the sub-conscious containing possibilities of new wholes.

Gradually we grow blunted, opaque and insensitive towards finer shades of life. Rajeev was vibrant in his outlook and so was Smita. They held the view that they could change the entire structure of the society. Rajeev, at the moment, was full of enthusiasm and was determined to give a new direction to the students of the college. Only if their energies are properly channelised. Only if? He must talk to them. He must persuade them. He must try to put a bit of idealism into them. He, at this juncture, thought of Gandhi. Whenever his spirits sagged he stretched his imagination to the lean human being. He was an embodiment of eternal, spirit in man craving for evolution. Gandhi didn’t have any miracle about him. Neither did he wander in the world of abstractions. To him life was flesh and blood and his morality was an everyday affair, and not an isolated intellectual, inane exercise in words. Rajeev spoke to fellow students, ‘Dear friends, why not to join a peaceful march in the town? What’s wrong? The town was already burnt and destroyed.

You kept mum. Krishna was burnt to death. You didn’t object. ‘The march will be under a canopy of strict moral discipline. We can raise


strikes against all sorts of unjust causes for our selfless achievements. We can be misled by self-styled, selfish student leaders.’ His words had unmistakable impact. The students were moved. Young minds are full of zest and goodness if they are given proper guidance. Students were swayed with words to a gradual crescendo. It was four O’clock when faint shadows of the arriving evening manifested themselves. At this moment they barely strived for their existence. The text was full of life with the presence of two hundred students clad in simple items. They were instructed not to smoke or raise any untoward noise. Their faces must carry the impression of being devoted. They should not be trivial in anyway. Triviality brings non-commitment and non-commitment leads to failure.

Rajeev’s voice touched an emotional pitch. The march was to touch the hardened hearts of indifferent citizens. The marchers were spell-bound and Rajeev’s voice was abruptly snapped by the movement of another pair of lips. The rough lips carried a lot of beard around them. The face was lost in thought and movement. Such faces, of course, are becoming rarer in our country. We have now faces in a hurry lost into exteriors of life. Perhaps those old moments of introspection are lost in speed. Life is being lived because it has to be lived. It is a sort of ritual of speed where all human commitments have become passive and irrelevant. Tripathee was a kind of philosopher, a youngman given to contemplation. His voice often wore in a monolithic seriousness. ‘Draw your attention to rallies organised by our leaders. Political stunts. There are there either to establish popularity or achieve some selfish political end. They fail to move masses from within. It’s just an exercise—a show business—a big crowd to be photographed in newspapers or put up on the small screen. They can go on a rampage against something valuable to your education.’ Tripathee talked to fellow students. ‘Our march is moral, ethical and is to bring about a change. It is a fight against the powerful and the unjust.’ Idealism in youth has its complete sway and impact. It carries adolescent minds into a world of the most beautiful fabrications. Youth is impatient to build-up something new according to his dreams. It was already five O’clock. Evening with its myriad shadows was about to descend like a shadowy figure. The students stood in two rows. Their faces bore expression of solemn aspects. It was to rack the sleeping conscience of the town. May be something happen? A beautiful march to draw the attention of people.

Smita and Rajeev were in the lead followed by Tripathee and Rajesh. They carried banners. They were soaked in an emotion of great sweep. The cause was solemn. A police van accompanied the marchers. It was preceded by a jeep housing S.D.M. of the town. In case, something untoward happened, some little incident leading to violence. Then the marchers are to be restrained. The rout

of the procession was already chalked out. Smita and Rajeev exchanged looks of tenderness and commitment. Emotional people have a lot of inner strength despite their obvious pitfalls. At times they bring themselves to the level of the earth. They find an equation with the earth but slowly they raise themselves and get engaged in their involvements. Rajeev was also made of the same metal. He vividly recollected the day of destruction when the town was left to wild tremors of human anarchy and anger. Perhaps the destructive, the irrational is more powerful in man, if once it lashes out. There is no end to its flaring up. Rajeev’s mind wondered over the termination of vast civilizations. These had also fallen a prey to the irrational in man. Smita’s face was taut with an emotion better felt by her. She mused over her position and concluded that she was no longer a girl of the four walls. The marchers were already on the half dilapidated roads of the town. There were occasional traffic jams as small crowds stood to witness the marchers. Some of them muttered in low-voiced grudgeness. Processions are a source of nuisance and inconvenience. Students have no business to group themselves like this. Another bystander clad in kurta supported the floating view. Teachers have lost their hold on students. And how about parents? They have no say. Yes, we are fed-up with strikers. No studies, only strikes. A thin voice came swimming across the crowd. The march is well-maintained. No slogans. No indiscipline. Peaceful march. The march came to an abrupt standstill. The path was rendered narrower because of the repairs on the road. Some rickshawallas spoke in hushed tones. Last year these students stoned rickshawallas. It was during a strike, their leaders had attacked rickshawallas. Noise and loot! Leaders went unpunished. My rickshaw was not repaired. Big loss. Nobody was responsible. I went to Thana. I was pushed away. Where is justice? The listener responded, we the poor, have to suffer a lot. We are always victims. The rickshawala continued his complaint. Rickshaw damaged, no money, no medicine for my wife. He suddenly stopped talking and was impressed by the marchers in front of him. They seemed to be lost in something serious and greater. A steady movement of the evening had already taken a heavy toll of the sunlight. The burnt out ends of the hot day were cooling down sending respite to frayed nerves.

The march had already created a peaceful stir in the town. Shopkeepers stood by the roadside to have a full view of the procession and some of the onlookers tried. Locate their wards in the march. Some shutters were closed down and then later on flying open as the fears of the shopkeepers were allayed. The walking policeman were in a mood of relaxation. There was a sudden, sharp turn to the road. The turn was connected with two comparatively blind lanes. Their passages were narrow as if belonging to bygone days of the town. A ruffling noise rose in a subdued manner.


Ten of them appeared like a lightening. Their faces safe under thick coverings didn’t even give a glimpse of their identities. The attack on the marchers was sudden and operative. The ranks were defiled leaving many crying injuries. The uninformed protectors were unable to chase the invaders. Scattered voices rose like ripples. The pebbled road witnessed a drama of hurrying foot-steps and muffled voices. The attack was so quick and sudden that some of the present there were rendered emotionally opaque. A lot of bouncing of emotion sad thoughts. A few received head-injuries fit for immediate hospitalization. Smita rolled into dust at the extreme of the road. It resulted in a big jolt to the traffic allowing only a vehicle or two to sneak away.

Rajeev, somehow or other, escaped only with minor injuries. Rajesh was still supple in his movements. He joined Rajeev in talking a quick toll of the attack. Some of them were to be removed immediately. Some of the onlookers were pleaded and asked to cooperate. Most of them were evasive and rushed away at the mention of the slightest help. Rajesh gave out a sudden yell, ‘here, come, Rajeev. Look at Smita. The injury seems to be severe. She is almost unconscious. Put her on rickshaw. If no rickshaw man is ready, we must carry her on our shoulders? She can’t stand more bleeding.’ Rajeev touched his fore-head to locate a faint ooze of blood-trickle. Smita was carried away to hospital. There was a sort of panic creeping into the hearts of people. A shadowy figure loomed large before them taking myriad shapes as if there were some one operating the strings of their destiny. Students on the road raised a hue and cry but didn’t grow violent. Strange! There every students had raised strikers followed by stray incidents of minor violence. They had indulged in hooliganism and now? Rajeev and Tripathee became over-active in handling the situation. Rajeev approached a group of rickshawallas, Why? Are you afraid? We are also like you. Why don’t you transport the injured? No harm will come to you.’ They hesitated. Rajeev chided them affectionately, ‘We are fighting for you. Our fight, is your fight.’ ‘No...no... A rickshaw man spoke in husky tones. Earlier we have been beaten by strikers. We had to pay chanda also.’ Tripathee was rather impatient, ‘Don’t worry. No trouble to you. You are arguing and the injured are dressed. No love for others? Don’t you fear God?’ There was only a margin of response from them. They looked at one-another as to who should bell the cat. A rickshawalla came forward, hesitated and then took a leap towards the injured. Others followed him. The onlookers then lent support to them. All around there were zig-zag patches of light and darkness. The road was blocked for the time being. There was hushed up silence in the distant corners of the road. The policemen had walked in the direction of the attackers. More policemen arrived there. The crowd must disappear, otherwise it could become an ugly situation. It might turn violent. But their

fears were allayed. The students did not show any resentment. On the other hand, they tried to maintain their ranks in order to proceed further.

The S.D.M. jumped into the arena and shouted at them. ‘You are not allowed to proceed further. You must disperse. Situation is tense. Your peace march is terminated. Go back. Deposit the injured for medical aid. We can’t take any risk with your security.’ There was a sudden swell in the crowd. Parents of the students had made a dash towards the critical spot. The S.D.M. was now in a fix. How to get rid of the crowd? He ordered firing in the blank. It worked. The spot looked deserted in half an hour. The small room in the close vicinity of fields was given a decent look. Sooryakant was expected at any moment. Situation is to be reviewed and given a new direction. There must be discussions. Ajeet as usual was to play role of great importance because he was the closest to the leader. His council mattered, his voice created sensation and planning yielded results. A close-door meeting. All of them were alerted by the rise of small dust generated by the scudding of a vehicle. Unmistakably Sooryakant was there to keep up his appointment with them. He always comes alone. His activities are a sort of holy pact among them. The discussion takes place in his presence otherwise Ajeet and his followers never discuss anything. In fact Ajeet and his friends have no political leaning. They are hardly concerned with the turn of events in the country. They can hardly express anything on the current problems. They feel that they have an assignment yielding them bread, wine and a lot of money. Sooryakant must have brought these assets for them. Expectancy rose like the emerging tune of a song. Sooryakant came out of his car and shook hands with each one of them. Only Ajeet came forward to receive him. He was taken into the room and given the central chair. The master planner must be given the pivotal position otherwise the project will totter.

Ajeet narrated the attack on the marchers. ‘I have already collected information from various sources. The S.D.M. himself came to me to talk about the happenings. ‘Sir, he did a lot for us. Faithful. He allowed us to escape otherwise he could have ordered firing.’ Ajeet spoke rather submissively. ‘That was expected of him. He is my man. His future is connected with my planning.’ Sooryakant heaved a deep sign of boost and gave the impression of being triumphant. ‘I have won great battles only like this. Battles are to be fought. One has to be practical these days. Those days are gone.’ ‘Which days, Sir?’ Ajeet gave a minor chuckle to himself. The leader fell into a mood of brief rumination. He was lost somewhere. His lower lip was moving and eyes were wondering over vast-fields. ‘Yes, there were days when our brothers observed some sort of moral scruples. For us the struggle is naked.’ He was quiet for several minutes and then addressed, ‘Ajeet, Rajeev is adamant. He

was already been knocked down twice but he is adamant. We can’t afford to ignore him. The town is already in turmoil. It’s an atmosphere of doubt and suspicion.’ ‘Don’t worry, sir. It’s for us to set him right. We wouldn’t allow his idealism to go a long way. He thinks Gandhi will take him for off.’ Ajeet’s way of expression was of controlled wilderness. Yet he managed to laugh in a strange manner exposing his alliance with negative forces.

‘Most of them are injured. They are in hospital. At least now they can’t raise a procession. The Government might order an enquiry.’ Ajeet looked at his mentor with a kind of raised expectancy. ‘Don’t worry about the so-called enquiry. After all the Chief-Minister himself can’t make all enquiries. He depends upon reports, we know. Let me not explain much.’ He put a restraint on his tongue and looked at them with confidence. ‘No harm meant to you. Well done all of you. The march went to dogs. It’s difficult to reorganise. Rajeev is worried about Smita. We should not have hurt her, at least.’ Ajeet couldn’t help betraying a bit of sentiment. ‘We could have spared her. She is the worst sufferer and now she is hospitalized.’ ‘Ajeet, you seem to be showing extra concern for her. Why? Is there anything special? May be during her kidnapping.’ ‘Please, Sir. Don’t derive any special meaning. It’s human.’ The others sat listening. They were men of action and not of thought. Their main aim was to execute Ajeet’s planning. That is what they were meant for. They had no interest in any kind of discussion, perhaps there was blockade to ideas offered by them. Yet they wouldn’t betray. They wouldn’t expose their underground activities. They left one after the other and Ajeet and Sooryakant were left to themselves.

‘Ajeet, any soft corner for Smita.’ ‘No sir, in a way, yes?’ ‘Wish to win her over. She is made of some metal. The metal that sometimes bends but is never broken. But...’ ‘But what?’ ‘She is devoted to Rajeev. I know it. I feel attached. May be.. may be... one day. Every human is capable of sentiments. You are not an exception Ajeet.’ ‘Sir, let us drop this topic. It’s personal... too personal. I have an idea.’ ‘What is that?’ The leader beamed with an expectancy. ‘Sir... you better visit the injured. Go to Smita. Say a few soft words. I always like that. I can’t go. They know me thoroughly. I’ll remain unconvincing.’ There was some pondering on the part of the big leader. And then suddenly he expressed his appreciation of the suggestion. I’ll go. Of course. Why shouldn’t I go? After all I have connections with the public. It’s different that I’m not in the saddle but... I’m concerned. I’ll take some gifts for them. That’s the best way to win them over.’ Sooryakant fluttered his eye-lids and tried to look straight into the situation. The situation was complex and tedious. The blame will go to the ruling party. They can’t escape the stigma

of violence. Why can’t they control violence? This is the first question that swims before a common man. He does not go beyond the apparent. He bases his conclusions on the obvious or reporting done in newspapers. Reports about the march have appeared in various newspapers. A peaceful march marred by anti-social elements. Sooryakant must prove that he is one of the defeated candidates and without him the constituency is not peaceful. Such ideas raced in his mind. Ajeet spoke, ‘Sir, your presence is felt. People over there feel that there is someone. Someone whom we can’t ignore.’ He was pleased. Some people must make their presence vital, whatever might be the means. ‘Ajeet, your work is excellent. You’ll be amply rewarded. Here is some money. Distribute it among your friends. Enjoy your life, we must win.’ He strode out of the room followed by Ajeet.

(To be Concluded...)

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.



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The Vitalising Essence of Indian Civilisation

- W. Norman Brown

The recorded history of speculative thought in India begins with the Rig-Veda. Its start seems to have been the myth of god Indra who slays the demon Vritra, releases the cosmic waters which were pregnant with the sun, and thus sets the stage for creation of the cosmos and the establishment of order in it. Out of this cosmological myth philosophy grew, with its subsequent manifold developments. The language of the Rig-Veda, Sanskrit in its earliest form, served, as it developed into Classical Sanskrit, Pali, and the Prakrits, as the dominant vehicle of thought and culture in India until English superseded it in the nineteenth century, along with the body of Western thought. Even so Sanskrit is still remarkably alive and significant to Hindus. Half a millennium after the Vedic period, Jainism and Buddhism put organised ascetism on a widely respected popular basis, where it still stands. These two faiths also promoted ahimsa, “non-injury of living creatures,” which remains to the present the most important ethical principle of Hinduism. They also accepted the joint doctrine of karma and rebirth, retribution for one’s deeds in future existences, a doctrine already appearing in late Vedic thought, and popularised it until it was accepted as an axiom and continues to be so accepted in modern Hindu India. At about the beginning of the Christian era the social institution of caste, the rationalisation of which was foreshadowed in Vedic literature as early as in the Purushasukta of the Rig-Veda (10.90), had been developed and was firmly established. With two millennia of development it is still the basic feature of Hindu social structure.

Love as Absolute Goodness

- Pitirim A. Sorokin

Love is viewed as the essence of goodness inseparable from truth and beauty. All three are unified aspects of the Absolute Value of God. Real goodness is always true and beautiful; pure truth is always good and beautiful; and genuine beauty is invariably true and good. Ontologically love is, side by side with truth and beauty, one of the highest forms of a unifying, integrating, harmonising, creative energy or power. Empedocles correctly noted the unifying creativity of love as the ontological essence of this power. As such it is opposite to the functions of strife as “separating apart in enmity” what is united in and by love. Everywhere in the inorganic, organic and psycho-social worlds the integrating and uniting role of love functions incessantly. It counteracts the dividing and separating forces of chaos and strife. Without the operation of love energy the physical, the biological, and the socio-cultural cosmos would have fallen apart; no harmony, unity, or order would have been possible; universal disorder and enmity would have reigned supreme. As a creative energy of goodness, love unites what is separated, elevates what is base, purifies what is impure, ennobles what is ignoble, creates harmony in the world of enmity, peace in, war.

What we know about the Brain

- John Maddox

A living human brain is roughly the size of a coconut, and is made of a pinkish jelly-like material whose surface has a grossly convoluted appearance, like wrinkled broccoli. Altogether there are some ten thousand million separate living cells in the usual human brain. This is a large number by any standard. It is so great that a teaspoonful of grey matter may contain ten million different living cells. It is this property of brain tissue that has lent most support in recent years to the belief that brains and electronic computers have much in common. < < < Flashback

From Bhavan’s Journal June 10, 1962 Reprinted in Bhavan’s Journal June 15, 2012


The Test of Bhavan’s Right to Exist

The test of Bhavan’s 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.

Charter of Bharatiya Vidya

Bhavan AustraliaThe Bharatiya Vidya Bhavan (Bhavan) is a non-profit, non-religious, non-

political Non Government Organisation (NGO). Bhavan has been playing a

crucial role in educational and cultural interactions in the world, holding

aloft the best of Indian traditions and at the same time meeting the needs of

modernity and multiculturalism. Bhavan’s ideal ‘is the whole world is but

one family’ and its motto: ‘let noble thoughts come to us from all sides’.

Like Bhavan’s other centres around the world, Bhavan Australia facilitates

intercultural activities and provides a forum for true understanding of

Indian culture, multiculturalism and foster closer cultural ties among

individuals, Governments and cultural institutions in Australia.

Bhavan Australia Charter derived from its constitution is:

• To advance the education of the public in:

a) the cultures (both spiritual and temporal) of the world,

b) literature, music, the dance,

c) the arts,

d) languages of the world,

e) philosophies of the world.

• To foster awareness of the contribution of a diversity of cultures to the

continuing development of multicultural society of Australia.

• To foster understanding and acceptance of the cultural, linguistic and

ethnic diversity of the Australian people of widely diverse heritages.

• To edit, publish and issue books, journals and periodicals,

documentaries in Sanskrit, English and other languages, to promote the

objects of the Bhavan or to impart or further education as authorized.

• To foster and undertake research studies in the areas of interest to

Bhavan and to print and publish the results of any research which is

undertaken.

www.bhavanaustralia.org


Pangs of Separation

Greatly pleased with the result of his mission, Indradatta hurried to his friend, feeling like Hanuman of old while bringing news about Sita to Sri Ramachandra. But even his bright and cheerful face would not carry conviction to Ratnamandana who asked: “Is it a ripe fruit or unripe one?” “Of course, the ripe fruit,” replied Indradatta and the two friends embraced each other in sheer joy. Soon Indradatta gave his friend a ribald account of what transpired between him and the girls of the palace. The two together returned to their country, deciding to expedite the marriage.

At the back of the departing prince, Pushpagandhi fell into a reverie: “What a fool have I been? This wretched shyness prevented me from having a word with my lover. Should not this merciless Malini have waited a little before entering our presence like a bull in a china shop? Being a man, could not that prince at least, have unleashed his love on me and embraced me? Or when his friend came to communicate the reciprocal feelings, should I not have met him personally and have had the pleasure of hearing the love-plaint professed at least by proxy? How dreadful is Manmatha’s shaft! I can no longer enjoy the coolness of the moon’s rays and the koil’s warble, all of which now torment me.”

And on his side, Ratnamandana started reflecting: “If it be true that Pushpagandhi was in love with me, would she have failed to talk to me? Would she have ever consented to take her eyes away from me and gone home with her servant? Even after going home, would she have failed to send someone to me to inquire about the state of my mind? Why, when Indradatta went to her place, would she not have met him and offered to come to me? I really do not know if Indradatta is speaking the truth at all. Would I be fortunate enough to have that jewel of a woman for my wife?” Breathing heavily under the impact of this doubt, Ratnamandana lost interest in all comforts and suffered indescribable pangs of separation. Indradatta, on seeing the pitiable condition of his friend, counselled: “Prince, it is not right on your part to feel so forlorn on account of a woman. Don’t you know that brave men are those who mock at misfortunes? Besides, you have completely forgotten that you must always discount the words of women. Would you like to hear a story to illustrate this point? Listen.”

The Marriage Parleys

In support of his thesis that women are the most unreliable, Indradatta related this anecdote to his

princely friend Ratnamandana. In a deep forest was a huge banyan tree which had innumerable branches and whose foliage practically shut out the sun’s rays from reaching the ground below. Naturally travellers used to take shelter in the cool shade of this tree and relax. In a cavity of this grandfather tree lived a rat couple. The female rat was in the family way. When the time for her delivery came, the male rat prepared a cosy bed for her by spreading the tender leaves of the tree and provided other conveniences. A girl mouse was born who was bonny and who soon delighted her parents with her pranks.

One day the father rat had gone out when another hefty male rat happened to pass by that banyan tree. Finding that the female rat was alone, the newcomer entered The cavity of the tree and started making love to the female rat. The female rat at first pretended to respond to his sentiment by wagging her tail and all that. But when the new-comer came nearer, the female rat scratched him with her paws and pushed him out of the cavity and the intruder fell down on the ground and fainted. Soon, however, the new rat regained consciousness and completely forgetting the insult, climbed up the tree and entering the cavity started again making love to the lady rat.

The Marriage Parleys

At That time an eagle sortieing in the sky let fall a piece of dried-up leather which it had carried in its claws and that skin piece fell on the extreme end of a branch of this banyan tree and was dangling on it. The female rat which saw the falling of this leather said to the intruder: “I can well understand your feeling for me; but I can accept you only when you prove your ability. Now look, that piece of leather is a thing which I would love to have. Can you get it for me?” The intruder rat at the height of its passion said: “Of course, I shall. What would I not accomplish for your love?” So saying, the male rat hurried to the end of the branch which broke under its weight and down went he hurtling through space. As ill-luck would have it, a party of way-farers were warming themselves round a camp-fire right beneath, into which the hurtling rat fell and so was burnt.

To be continued…

V.A.K. Ayer

Source: Untold Stories of King Bhoja, Bhavan’s Book University, Bharatiya Vidya Bhavan

Bhavan’s

children Untold Stories of King Bhoja


Whatever is stated (taught) with billions of

books, that I shall explain with only half

a verse—one acquires merit (punya) by

obliging—doing good to others and incurs

sin by oppressing (harassing) others.

-Mahabharat

The beauty of a cuckoo-bird is in its voice, that of a woman in her chastity. The beauty of an ugly person is in his learning and that of ascetics is in their forgiveness.-Panchatantra

Cleanse your heart of malice and harbour no hatred, not even against your enemies; but embrace all living beings with kindness.

-Gautam Buddha

It’s the action, not the fruit of the action, that’s

important. You have to do the right thing. It may

not be in your power, may not be in your time,

that there’ll be any fruit. But that doesn’t mean

you stop doing the right thing. You may never

know what results come from your action. But if

you do nothing, there will be no result.

-Mahatma Gandhi

Holy & Wise

The Buddha—An Avatar of God

Lord Buddha occupies a unique position in the annals of man-kind. He is the greatest among those who have set out on a mission to save human beings from suffering; the first to transfer the emphasis from metaphysics to a life of practical righteousness and from individual salvation to the salvation of all beings. By the influence of his teachings and personality, he has inspired missionaries, age after age, to show the path of right living by their love. There is a spurious belief, encouraged by certain Western scholars, that Buddha taught something quite different from Hinduism as it then was and that his teachings were destructive of all that it stood for; that he also denied the existence of the Soul and God. In fact Buddha never denied Hinduism; he was as much a Hindu as Vyasa, who preceded him, and Sankara, who followed him. And he never denied God or the Soul.

To us the Buddha is an Avatar of God, as have been Bhagavan Vyasa, Sri Ramachandra and Sri Krishna. The words he spoke and the way he lived have been woven into the fabric of our lives, and his personality has been indelibly stamped on our Collective Unconscious. Buddha physically left this world on Vaishkh Purnima (Full Moon day) in the year 543 B.C.

But He did not die. The Eight-fold Path spread over the continents of the earth. And his disciples constitute His body eternal and imperishable, as He had promised. And where Dharma is, there He lives.

Dr K.M. Munshi Founder, Bharatiya Vidya Bhavan

Kulapativani

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