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Vol.38 No.5 Kartik-Margashirsh 5112 December 2010

Editorial 3

The Arrangement of 4 Chapters in the Gita

The Monster That Is 13 Feasting On Us

Life of Mahakavi 17 Subramania Bharati

Prosperous India-7 25

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Vol.38 No.5 Kartik-Margashirsh 5112 December 2010

Editorial 3

The Arrangement of 4 Chapters in the Gita

The Monster That Is 13 Feasting On Us

Life of Mahakavi 17 Subramania Bharati

Prosperous India-7 25

V.Senthil Kumar Cultural Roots - 6 30

Single Copy Rs.15/- Annual Rs.160/- For 3 Yrs Rs.460/- Life (10 Yrs) Rs.1400/-

Foreign Subscription: Annual - $40 US Dollar Life (10 years) - $400US Dollar (Plus Rs.50/- for Outstation Cheques) Yuva bharati - 1 - December 2010 Yuva bharati - 2 - December 2010 Editorial The Arrangement of Recognizing the Grander Force C hapters in the Gita “What is the force in thee?” the Yaksha asks Agni as the narrative goes in the Kenopanishad. “I can burn all things upon earth” was the reply. “This burn” said the Yaksha placing a blade of grass in front. Enraged by this insult, Agni approached it with Acharya Sri Vinoba Bhave all his might only to find out that he could not burn it! The Yaksha was indeed a form taken by Brahman to teach the Devas who were drunk with a sense of victory that it is not they who act, but a force in them which acts - the Devas being merely instrumental in the process. So too, in our activities, we meet with small accomplishments and successes. It will be immature to ascribe those A letter from Gandhiji progresses to our own efforts, just like the Devas did.

It is an undeniable fact that proper planning and execution are important. But it is equally important to keep in mind that there is indeed a higher force which directs our energies, which delivers or he Ashrama was opened in Kocherab. throws away. This recognition of a greater force guiding our efforts is absolutely essential, in times Right from the beginning Vinoba has when our efforts bear fruit and even more so when they don't. For what shall motivate us to remain in Tbeen with me; he has done a lot of work the battle to revive our nationhood, the lost manhood of our land and keep us striving to bring back that I wanted him to do or was dear to me. Take the glory of our forefathers? for example the discussion on the arrangement of chapters in the Gita. I asked for a litte, but Is it really possible to fight the corruption that has become so entrenched? Is it really possible to Vinoba gave aplenty. Let the reader sensitize our people from their almost wretched callousness to recognize the agonies of so many in understand that the idea of chanting the entire our society today? Is it really possible to bring out that dimming light of Dharmic consciousness in Gita in 14 days (and later in 7 days) came up in our peoples, weaning them away from an indulgent and materialistic self-forgetfulness? The field to the Yerwada-Mandir. I put my ideas before work is so vast; the enemies of goodness uncountable; the resources at our disposal, meager. What Vinoba and asked him either to approve them really is it that can keep us motivated to remain and fight this war and not drop our arms and or to correct them. In response, he sent me the surrender? The intellect can search all around and find no answers for it is not the intellect that has essay called “The arrangement of the chapters the answers. in the Gita.” While placing this in front of you, I hope those who want to meditate on the Gita Unless we recognize that we are only instruments of a mightier, grander force, mere pawns in a game and to bring down its teachings to their life will Acharya Sri Vinoba Bhave that stretches eons, we will be put through tremendous mental strain in our effort of national benefit by it. reconstruction. This mighty Shakti that we call our nation bids us and when we are called to work, we work; when we are thrust into suffering, we do and when we are no longer required, we are Mahabaleshwar, reply, I should seize this opportunity and spell thrown away. This Shakti, our Mother, does not require intellectual understanding, not our money 30.5.1945. out my views on the arrangement of the nor comforts. She requires our faith and she will rise. Sri Aurobindo wrote “She is already in our chapters of the Gita in detail. But I could not do hearts waiting to be worshipped – sorrowful because Her children will not call on Her to help them. A letter to respected Bapu so uptill now. Now I should give sufficiently You who feel her stirring within you, fling off the black veil of self, break down the imprisoning walls elaborate answers to your questions. of indolence, help Her each as you feel impelled, with your bodies or with your intellect or with your Respected Bapu, speech or with your prayer and worship, each man according to his capacity”. The I chapter of the Gita is the seed, it is I have to reply to the points you have raised as understood. But a small portion of it has This was the message that Sri Krishna gave Arjuna in the Gita - the recognition of a divine spirit to what should be the weekly routine of the entered the II chapter. The reason is that a guiding all our actions, giving us victories or teaching us through failures. This Gita Jayanti, let us study of the Gita. I have not forgotten the same. special mention has to be made of the Lord's strive to cultivate in us this essential quality. P.Vasanth But I thought, instead of sending you a short YB-ET Yuva bharati - 3 - December 2010 Yuva bharati - 4 - December 2010 first call (II 2. 3) and of Arjuna's surrender to been completed, with the II chapter. The 1. All actions are performed but nothing Saguna-Upasana, the worship of the Absolute Him (II/7). The Gita as such starts on II/11. philosophy of life, the art and craft of life, the is “done” (Yoga) which has describable qualities. The XII From then on, in the whole of the II chapter, the ideal teacher and the final fruit, all these have 2. No external action is carried out but chapter deals with the subject matter of main teachings of the Gita are presented in been discussed by the Lord. What else does everything is achieved (Sannyasa). The comparing these two ways of worship. their entirety, though only briefly. remain there to be said? comparison, of these two types of Broadly speaking, the results of their actionless states is the topic discussed in comparison are the same as those of the V 1. The science of Life: The immortal In the III chapter, the Lord explains the reasons the IV chapter. chapter. In principle, Yoga and Sannyasa are nature of the Atman etc., the Gita calls as to why we should (work) act. It is true that the same, similarly Saguna and Nirguna it “the SANKHYA BUDDHI”. intellect is great, but then it cannot be attained 'Yoga' and 'Sannyasa' are in reality one (V-3/4) upasanas are the same, because both of them 2. The art of Life: how to work in without action. Then what is the way out? and the same. But perceived from the take one Godwards. But if we see it from the equanimity – the Gita calls it “YOGA Finding food for oneself (Sharirayatra), social practitioner's point of view, Yoga is easier than point of view of the practitioner, Yoga is easier BUDDHI”. work, (Yajna) cleansing one's mind (Samsiddhi) Sannyasa (V-6-12). That is, Sannyasa can only as Saguna worship is easier. 3. A description of the highest ideal of and the welfare of humanity (Lokasamgraha) – be the final abode. But Yoga, apart from being man, the teacher, in whom are these are the reasons as to why a person should the way, can also be the final goal, this is the Without Yoga, Sannyasa is unattainable (V/6 established the 'science and art of life', work, act, expressed in increasing order of outcome. Further up, the beautiful description first half). Without Saguna worship, Nirguna (Sankhya and Yoga) the Gita calls it significance. You call the III chapter the key to of the Poorna Yogi or Sannyasin is given (from worship is difficult to achieve (XII/5 latter Sthita-Prajna. the Gita. That is exactly so. If Arjuna does not V-13 to 26). The last verses 24,25,26 describe half). The latter half of XII/5 is to be compared 4. The end product of (Sthita Prajna) take up that question, we would have missed that state of Brahma Nirvana, which the Gita to the first half of XVIII/11. From that one can 'steadied – awareness' – Brahma the key. Because the Lord has already gone up says is the final camp of the Yogin or the understand how the same question arises Nirvana. Once the practitioner has to Brahma Nirvana in the II chapter itself. Sannyasin. It is to be noted that in these whether you look at the problem from Karma reached that state, nothing “remains to shlokas, the expression Brahmanirvana occurs point of view or from Bhakti point of view. The be done”. Thereafter, the IVth chapter gives us an thrice. In essence, the state that was attained in answer is also the same. Sannyasa and Nirguna elaborate analysis of Karma (action). The word the II chapter is reached again in V-26. worship both see the body as an obstacle. All Here it should be mentioned, that in all the Karma means the external work, actions that this analysis is for establishing the relation Samskrit literature prior to Gita, the come along the flow of the life-stream. It is all But immediately afterwards, what is between chapter V and XII. That is why XII expressions Sthita-prajna and Brahma Nirvana right to have this explanation of Karma (action), mentioned in 27, 28, 29 is a very important chapter talks about giving up the fruits of are not found anywhere. These are Gita's but those mental equipments that are needed to matter. Because, in this lies, the answer to your action, (XII/11, XII/1) and the V chapter original and special and innovative terms. perfom those actions with equipoise, such as questions. For an explanation, we have to take concludes with devotion (V/29). Devotee (Bhakta), man of wisdom (Jnani), controlling one's senses, penance, self-study a long jump into the XII chapter. In my opinion, Yogi, liberation (Mukti), attainment of the and self-control can also be called Karma the chapter XII is the V chapter expressed in the Now the question is whether the comparison highest state (Paramapada prapti) not being (action) in a broad sense. The solid action language of Bhakti, devotion. And the V between Saguna worship and Nirguna worship born again (apunara vritti)- these expression performed as one's Swadharma and the chapter is the XII chapter expressed in the has been done earlier and their final evaluation find place in the Gita, but Gita is not the work ancillary Karma which cleanses one's Chitta idiom of Karma (action). When we employ the is done in the XII chapter, or does the XII that mentions them for the first time. They are (mind), this special and broad Karma, these two language of Bhakti, the state of Sannyasa, chapter take up the matter for the first time? not Gita's original contributions. go to make up the actionless (Akarma) state where one does not perform any external finally. This is the topic of discussion in the IVth action, yet achieves everything, is Nirguna- The answer is that the matter which has been The whole pilgrimage was completed in short. chapter. Upasana. Nirguna Upasana is the worship of already discussed is compared here and the It is repeated in detail, from III to V chapters, the ONE absolute which is without describable conclusions are drawn. With the V chapter the with Arjuna's questions as the pretext. Had Yet this actionless state appears as two fold qualities. And to perform all actions and to main topic of the Gita has been completed. Arjuna not asked that question which he poses when closely studied. remain untouched by them, the Yoga-state is From the VI chapter to the XVII chapter, the in the III chapter, the whole of Gita would have

Yuva bharati - 5 - December 2010 Yuva bharati - 6 - December 2010 first call (II 2. 3) and of Arjuna's surrender to been completed, with the II chapter. The 1. All actions are performed but nothing Saguna-Upasana, the worship of the Absolute Him (II/7). The Gita as such starts on II/11. philosophy of life, the art and craft of life, the is “done” (Yoga) which has describable qualities. The XII From then on, in the whole of the II chapter, the ideal teacher and the final fruit, all these have 2. No external action is carried out but chapter deals with the subject matter of main teachings of the Gita are presented in been discussed by the Lord. What else does everything is achieved (Sannyasa). The comparing these two ways of worship. their entirety, though only briefly. remain there to be said? comparison, of these two types of Broadly speaking, the results of their actionless states is the topic discussed in comparison are the same as those of the V 1. The science of Life: The immortal In the III chapter, the Lord explains the reasons the IV chapter. chapter. In principle, Yoga and Sannyasa are nature of the Atman etc., the Gita calls as to why we should (work) act. It is true that the same, similarly Saguna and Nirguna it “the SANKHYA BUDDHI”. intellect is great, but then it cannot be attained 'Yoga' and 'Sannyasa' are in reality one (V-3/4) upasanas are the same, because both of them 2. The art of Life: how to work in without action. Then what is the way out? and the same. But perceived from the take one Godwards. But if we see it from the equanimity – the Gita calls it “YOGA Finding food for oneself (Sharirayatra), social practitioner's point of view, Yoga is easier than point of view of the practitioner, Yoga is easier BUDDHI”. work, (Yajna) cleansing one's mind (Samsiddhi) Sannyasa (V-6-12). That is, Sannyasa can only as Saguna worship is easier. 3. A description of the highest ideal of and the welfare of humanity (Lokasamgraha) – be the final abode. But Yoga, apart from being man, the teacher, in whom are these are the reasons as to why a person should the way, can also be the final goal, this is the Without Yoga, Sannyasa is unattainable (V/6 established the 'science and art of life', work, act, expressed in increasing order of outcome. Further up, the beautiful description first half). Without Saguna worship, Nirguna (Sankhya and Yoga) the Gita calls it significance. You call the III chapter the key to of the Poorna Yogi or Sannyasin is given (from worship is difficult to achieve (XII/5 latter Sthita-Prajna. the Gita. That is exactly so. If Arjuna does not V-13 to 26). The last verses 24,25,26 describe half). The latter half of XII/5 is to be compared 4. The end product of (Sthita Prajna) take up that question, we would have missed that state of Brahma Nirvana, which the Gita to the first half of XVIII/11. From that one can 'steadied – awareness' – Brahma the key. Because the Lord has already gone up says is the final camp of the Yogin or the understand how the same question arises Nirvana. Once the practitioner has to Brahma Nirvana in the II chapter itself. Sannyasin. It is to be noted that in these whether you look at the problem from Karma reached that state, nothing “remains to shlokas, the expression Brahmanirvana occurs point of view or from Bhakti point of view. The be done”. Thereafter, the IVth chapter gives us an thrice. In essence, the state that was attained in answer is also the same. Sannyasa and Nirguna elaborate analysis of Karma (action). The word the II chapter is reached again in V-26. worship both see the body as an obstacle. All Here it should be mentioned, that in all the Karma means the external work, actions that this analysis is for establishing the relation Samskrit literature prior to Gita, the come along the flow of the life-stream. It is all But immediately afterwards, what is between chapter V and XII. That is why XII expressions Sthita-prajna and Brahma Nirvana right to have this explanation of Karma (action), mentioned in 27, 28, 29 is a very important chapter talks about giving up the fruits of are not found anywhere. These are Gita's but those mental equipments that are needed to matter. Because, in this lies, the answer to your action, (XII/11, XII/1) and the V chapter original and special and innovative terms. perfom those actions with equipoise, such as questions. For an explanation, we have to take concludes with devotion (V/29). Devotee (Bhakta), man of wisdom (Jnani), controlling one's senses, penance, self-study a long jump into the XII chapter. In my opinion, Yogi, liberation (Mukti), attainment of the and self-control can also be called Karma the chapter XII is the V chapter expressed in the Now the question is whether the comparison highest state (Paramapada prapti) not being (action) in a broad sense. The solid action language of Bhakti, devotion. And the V between Saguna worship and Nirguna worship born again (apunara vritti)- these expression performed as one's Swadharma and the chapter is the XII chapter expressed in the has been done earlier and their final evaluation find place in the Gita, but Gita is not the work ancillary Karma which cleanses one's Chitta idiom of Karma (action). When we employ the is done in the XII chapter, or does the XII that mentions them for the first time. They are (mind), this special and broad Karma, these two language of Bhakti, the state of Sannyasa, chapter take up the matter for the first time? not Gita's original contributions. go to make up the actionless (Akarma) state where one does not perform any external finally. This is the topic of discussion in the IVth action, yet achieves everything, is Nirguna- The answer is that the matter which has been The whole pilgrimage was completed in short. chapter. Upasana. Nirguna Upasana is the worship of already discussed is compared here and the It is repeated in detail, from III to V chapters, the ONE absolute which is without describable conclusions are drawn. With the V chapter the with Arjuna's questions as the pretext. Had Yet this actionless state appears as two fold qualities. And to perform all actions and to main topic of the Gita has been completed. Arjuna not asked that question which he poses when closely studied. remain untouched by them, the Yoga-state is From the VI chapter to the XVII chapter, the in the III chapter, the whole of Gita would have

Yuva bharati - 5 - December 2010 Yuva bharati - 6 - December 2010 Gita teaches us the various methods of Akshara, (Chapter XII verses 1, 2, 3) and as a 6. The word must be repeated with (IX/2). It is not as difficult as the worship of the performing action without desire for the fruits. part of it says “Sanniyamya Indriya gramam” meditation upon its meaning (Yoga Unmanifested. Only because people do not The XVIII chapter is the summary. In between, (XII/4 first half) as the method. And it also Sutra I-28). have faith, they do not turn this way. And the in the chapters of Sadhana VI to XII comprise mentions that this path is more troublesome. path is such that anybody can come on this, the Upasana portion of the Gita. Of these The worship of the Akshara should be taken to Of these, the VI chapter of the Gita discusses the (IX/3). The human form is the symbol of God. chapters VI to VIII mainly discuss the worship have a double meaning, a pun. Akshara means first four sutras in full, the fifth sutra is The worship of that form is a speciality of this of Unmanifested Absolute and chapters IX to indestructible Brahman, that is one meaning; discussed in chapter VII, and the sixth and the path. To undervalue the human form is to XII mainly discuss the worship of the Akshara also means Omkar, that is the second seventh sutras are discussed in chapter VIII. It undervalue God himself (IX/11). Having Manifested Absolute. I say “mainly” because meaning. “Controlling One's senses and with should be mentioned here that “through insulted this form, Arjuna had, later to regret the Gita does not logically discuss things equanimity all around” – this description covers devotion to Ishvara” is not an alternative to his action (XI/41). When Arjuna attained the breaking them into pieces. In the discussion of the entire VI chapter. That is clear. The VII and “practise and non-attachment”. Instead, special insight of devotion, he was immensely Saguna, Nirguna also enters and in the the VIII chapters clearly mention the worship of Abhyasa-Vairagya are to be linked to “devotion happy to see the human form (XI/51). It is true discussion of Nirguna, Saguna is mixed up. the unmanifest and the Akshara (VII/24, VIII-3, to Ishvara”. “Devotion to Ishvara” means, that of all the Yajnas, that of wisdom is the best That is the Gita's way of looking at things. 20, 21, etc.,) and the worship of Akshara as 'OM' meditation on the “Unmanifested Ishvara”. Yajna, but those who are immersed in the love How do chapters VI to VIII discuss Nirguna or is mentioned in chapter VIII/13. Again in of God consider the Japayajna of the Lord's Unmanifested Absolute and how do chapters VIII/10, 12, the Omkara worship described in All these discussions on the Yoga Shastra have name as the best (X/25). The Lord who IX to XII discuss, Saguna or Manifested the sixth chapter is repeated. In the VI chapter, been completed in chapter VI to VIII. Along bestows wisdom on us is omnipotent (X/10, Absolute? the reply in response to Arjuna's query, with this the path of fire, and the path of smoke, 11). As already expressed in the V chapter, Anekajanma samsiddhi and other verses indicate have been mentioned in the VIII chapter in the instead of totally controlling all the senses and Now we have to discuss this matter. But before that this whole path is a difficult one. There is diction of Yoga science and there ends the VIII the mind, and all their actions, in the path of that what is the purpose of the last three verses also a hint that there is no necessity for getting chapter. devotion they are all offered at the feet of God of chapter V? The verses 27, 28 of chapter V panicky or to despair. But, sure, it is difficult. (IX/27). This path does not recognize the indicate the worship of Unmanifested This whole worship of the unmanifested Now let us turn towards the worship of the differences of a sinful birth or a birth of merit. Absolute and the 29th verse indicates absolute is Patanjali's Yoga Shastra. I will give it Manifested Absolute. The Gita's way of This dharma is open to all castes. Because, here Manifested or Saguna worship. The last verse in short, in Patanjali's own words, leaving out worshipping the Manifested Absolute is not only love is important (IX/32). “Daily service, appears to contradict the verses 14 and 15 of sutras in between but keeping their original opposed to the worship of the Unmanifested daily prayer and festival” this is the nature of chapter V. You have already noted this. You serial order in Yoga Sutras. Absolute. The Manifested is the light of the this path (IX/14, X/9, XI/36). To prostrate, to have given the explanation that will reconcile Unmanifested. This worship is the famous be humble is to be the greatest (IX/14, 34, the Saguna and Nirguna. You have mentioned 1. This is the beginning of instruction in path of devotion described in holy books such XI/36, 37, 39, 40 etc.,). When we compare the this under chapter V-29 in your book, Anasakti Yoga (Yoga Sutra I-1). as Srimad Bhagavata and Tulasi Ramayana and word “dharmya” of shloka (IX/2) with the word Yoga. The point is that the last three verses of 2. Yoga is the control of thought waves in glorified by holy and saintly men. It is the topic dharmyamritam of (XII/20) and the word the V chapter are like a preface to the chapters the mind (Yoga Sutra I-2). for discussion in Chapters IX to XII. “faithless” (IX/3) with the word “faithful” of VI to XII which discuss the two-fold methods 3. Then man abides in his real nature (XII/20) we understand all this. That is, the of worship. (Yoga Sutra I-3). The worship of the Unmanifested Absolute can topic that is completed in the XII chapter has 4. They are controlled by means of be described by the term “Meditation” already begun in the IX chapter. The verses 1, 3, 4 and 5 of chapter XII are useful practise and non-attachment (Yoga (dhyana). The meaning of the path of emotion in understanding the Nirguna worship of the Sutra I-12). is “Love”. That is called the Royal path of the “This nectar of dharma” (XII/20) stands for the Bhagavad Gita. According to that verse the 5. Concentration may also be attained knowledge. (IX/2) The special feature of this is signs of a devotee as extolled in the XII chapter, Gita calls Nirguna worship and worship of through devotion to Ishvara. (Yoga direct perception, (IX/2). In this only faith is but it also indicates the nectar of dharma Unmanifested Absolute as worship of the Sutra I-12). required. This is very easy for practising described from chapter IX to XII. With this

Yuva bharati - 7 - December 2010 Yuva bharati - 8 - December 2010 Gita teaches us the various methods of Akshara, (Chapter XII verses 1, 2, 3) and as a 6. The word must be repeated with (IX/2). It is not as difficult as the worship of the performing action without desire for the fruits. part of it says “Sanniyamya Indriya gramam” meditation upon its meaning (Yoga Unmanifested. Only because people do not The XVIII chapter is the summary. In between, (XII/4 first half) as the method. And it also Sutra I-28). have faith, they do not turn this way. And the in the chapters of Sadhana VI to XII comprise mentions that this path is more troublesome. path is such that anybody can come on this, the Upasana portion of the Gita. Of these The worship of the Akshara should be taken to Of these, the VI chapter of the Gita discusses the (IX/3). The human form is the symbol of God. chapters VI to VIII mainly discuss the worship have a double meaning, a pun. Akshara means first four sutras in full, the fifth sutra is The worship of that form is a speciality of this of Unmanifested Absolute and chapters IX to indestructible Brahman, that is one meaning; discussed in chapter VII, and the sixth and the path. To undervalue the human form is to XII mainly discuss the worship of the Akshara also means Omkar, that is the second seventh sutras are discussed in chapter VIII. It undervalue God himself (IX/11). Having Manifested Absolute. I say “mainly” because meaning. “Controlling One's senses and with should be mentioned here that “through insulted this form, Arjuna had, later to regret the Gita does not logically discuss things equanimity all around” – this description covers devotion to Ishvara” is not an alternative to his action (XI/41). When Arjuna attained the breaking them into pieces. In the discussion of the entire VI chapter. That is clear. The VII and “practise and non-attachment”. Instead, special insight of devotion, he was immensely Saguna, Nirguna also enters and in the the VIII chapters clearly mention the worship of Abhyasa-Vairagya are to be linked to “devotion happy to see the human form (XI/51). It is true discussion of Nirguna, Saguna is mixed up. the unmanifest and the Akshara (VII/24, VIII-3, to Ishvara”. “Devotion to Ishvara” means, that of all the Yajnas, that of wisdom is the best That is the Gita's way of looking at things. 20, 21, etc.,) and the worship of Akshara as 'OM' meditation on the “Unmanifested Ishvara”. Yajna, but those who are immersed in the love How do chapters VI to VIII discuss Nirguna or is mentioned in chapter VIII/13. Again in of God consider the Japayajna of the Lord's Unmanifested Absolute and how do chapters VIII/10, 12, the Omkara worship described in All these discussions on the Yoga Shastra have name as the best (X/25). The Lord who IX to XII discuss, Saguna or Manifested the sixth chapter is repeated. In the VI chapter, been completed in chapter VI to VIII. Along bestows wisdom on us is omnipotent (X/10, Absolute? the reply in response to Arjuna's query, with this the path of fire, and the path of smoke, 11). As already expressed in the V chapter, Anekajanma samsiddhi and other verses indicate have been mentioned in the VIII chapter in the instead of totally controlling all the senses and Now we have to discuss this matter. But before that this whole path is a difficult one. There is diction of Yoga science and there ends the VIII the mind, and all their actions, in the path of that what is the purpose of the last three verses also a hint that there is no necessity for getting chapter. devotion they are all offered at the feet of God of chapter V? The verses 27, 28 of chapter V panicky or to despair. But, sure, it is difficult. (IX/27). This path does not recognize the indicate the worship of Unmanifested This whole worship of the unmanifested Now let us turn towards the worship of the differences of a sinful birth or a birth of merit. Absolute and the 29th verse indicates absolute is Patanjali's Yoga Shastra. I will give it Manifested Absolute. The Gita's way of This dharma is open to all castes. Because, here Manifested or Saguna worship. The last verse in short, in Patanjali's own words, leaving out worshipping the Manifested Absolute is not only love is important (IX/32). “Daily service, appears to contradict the verses 14 and 15 of sutras in between but keeping their original opposed to the worship of the Unmanifested daily prayer and festival” this is the nature of chapter V. You have already noted this. You serial order in Yoga Sutras. Absolute. The Manifested is the light of the this path (IX/14, X/9, XI/36). To prostrate, to have given the explanation that will reconcile Unmanifested. This worship is the famous be humble is to be the greatest (IX/14, 34, the Saguna and Nirguna. You have mentioned 1. This is the beginning of instruction in path of devotion described in holy books such XI/36, 37, 39, 40 etc.,). When we compare the this under chapter V-29 in your book, Anasakti Yoga (Yoga Sutra I-1). as Srimad Bhagavata and Tulasi Ramayana and word “dharmya” of shloka (IX/2) with the word Yoga. The point is that the last three verses of 2. Yoga is the control of thought waves in glorified by holy and saintly men. It is the topic dharmyamritam of (XII/20) and the word the V chapter are like a preface to the chapters the mind (Yoga Sutra I-2). for discussion in Chapters IX to XII. “faithless” (IX/3) with the word “faithful” of VI to XII which discuss the two-fold methods 3. Then man abides in his real nature (XII/20) we understand all this. That is, the of worship. (Yoga Sutra I-3). The worship of the Unmanifested Absolute can topic that is completed in the XII chapter has 4. They are controlled by means of be described by the term “Meditation” already begun in the IX chapter. The verses 1, 3, 4 and 5 of chapter XII are useful practise and non-attachment (Yoga (dhyana). The meaning of the path of emotion in understanding the Nirguna worship of the Sutra I-12). is “Love”. That is called the Royal path of the “This nectar of dharma” (XII/20) stands for the Bhagavad Gita. According to that verse the 5. Concentration may also be attained knowledge. (IX/2) The special feature of this is signs of a devotee as extolled in the XII chapter, Gita calls Nirguna worship and worship of through devotion to Ishvara. (Yoga direct perception, (IX/2). In this only faith is but it also indicates the nectar of dharma Unmanifested Absolute as worship of the Sutra I-12). required. This is very easy for practising described from chapter IX to XII. With this

Yuva bharati - 7 - December 2010 Yuva bharati - 8 - December 2010 word “deathless” compare the word “death” path of wisdom, the Gita has essentially been God, that is the meaning of the XVII chapter. XVIII chapter is a repetition re-expression, of mentioned in chapter IX/3. In the same way concluded. [Thus (ends) the secret scripture]. From the ashram's point of view the XVII the IX chapter. the last verse of the IX chapter is the last verse The verse XV/20 means the XV chapter, true, chapter is called the Yoga of the programmes. of the XI chapter also. The word “Evam” but it also stands for the entire book of the Gita That is the name I give: Get up in the morning In this, I have, only in short, presented my ideas mentioned in XII/1 aims at both these verses. recited so far. That is my notion. The word and pray (faith), (Shraddha) afterwards take on the arrangement of the chapters of the Gita. That should be understood. I am not going “scripture” (Shastra) is employed for the first some food (ahar) later on go out to perform into details. To be short, the chapters X, XI, XII time in the Gita. And later the same word service, ('Yajna' Dana, Tapa) and at last offer all In the discussion above the answers to your can in no way be separated from the IX chapter. occurs at the end of the chapter XVI, and again of them at the feet of God (Om Tat Sat). questions are available. The topics of the first The IX chapter is in the place of a mother and at beginning the chapter XVII. five chapters and VI chapter are totally the X, XI chapters are its children. When in After all this, the XVIII chapter is a summary different. If we want to link the VI chapter with XI/4 Arjuna says that “my confusion goes Further up, I consider chapter XVI and XVII as and a pointer to all the discussion. The first five the V chapter because they are all tools for the away”, he is thinking of the IX chapter only. annexures in which the entire social science of chapters which discuss the main issues of the attainment of equanimity, samatva even then “The highest secret, spiritual knowledge” the Gita is described. Its social science is Gita, also form the starting point of the XVIII there is a loss of direction. It will give the (XI/1) is the Royal knowledge and the Royal founded upon the good behaviour of chapter. impression that asana, pranayama, and secret of the IX chapter. Chapters VI to VIII individuals. That is, their good thought pratyahara are the only tools to the attainment of describe the worship of the Unmanifested (Chapter XVI) and their good actions namely, And its conclusion is the description of all the equanimity. It is not desirable. Really, Absolute and the chapters IX to XII describe the sacrifice, the gifts, and the penance (Chapter tools and the most important of this namely the equanimity is the central point of the Bhagavad the path of devotion. If we were to compare XVII). These two chapters are the follow-up of path of devotion as described in chapter IX. Gita through all the paths and tools this is the these two, they are like OMKARA and the IX chapter. The XVI chapter is an extension IX/1 and IX/34 should be read together and goal that the Gita sets itself. For example, the RAMANAMA. of IX/12, 13. The link between the XVII and the then read XVIII/64 and 65. The IX chapter has discrimination (Viveka) described in the XIII XVI chapters is seen in the question posed by got an important place in the Gita. That chapter chapter also aims at the Samatva. (XIII/27, 28). With this, I have almost fully answered your Arjuna in XVII/1. but apart from that, this is dear to the saints. Jnaneshwara breathed his Therefore it is not proper to link the VI chapter main question. In order to complete the topic, I chapter is also a clarification of the path of last chanting the IX chapter. This chapter with the V chapter. I have been saying earlier add a little more. The chapters XIII, XIV, XV devotion and its chief characteristics as comes running to aid women, sudras, etc.,. The that it will not fit into the ideas of the XII mark the path of wisdom. We know that the presented in chapter IX/27. pinnacle of the path of devotion is expressed in chapter. The worship of the Unmanifested path of devotion is different from the path of that chapter. On listening to this chapter, Absolute is also only a worship. In that also a wisdom. Still, the Gita has linked devotion “Whatever you eat” means “the proper food” Arjuna was wonderstruck with happiness, sort of devotion is inbuilt. In this way, VI, VII even to wisdom. See “My devotee” (XIII/8, (aahar) of the XVIII chapter. (X/1). That is why the Lord on his own starts, and VII chapters also contain a little or more of XIV/26, XV/19). But this path is different “Whatever you sacrifice” is the “Yajna” of the the X chapter. Shloka XI/1 says that Arjuna's the path of devotion. But what we call the path from the worship of the Unmanifested XVII chapter. confusion ended because of that. The XII of devotion proper starts from the XI chapter. Absolute. The main method is meditation, in “Whatever you give” is the “Dana” of the XVII chapter is the final seal on the greatness of the The expression “tu” in “Idamtu” of the XI/1 is the worship of the Unmanifested Absolute. chapter. IX chapter. The XVI and the XVII chapters are especially meant for delinking of the IX chapter Love is the main method in the path of “Whatever penance you perform” is the “Tapa” extensions of that chapter. The concluding devotion. And analysis and discrimination are of the XVII chapter. the main methods in the path of wisdom. The “Offer it to me” means the “Om Tatsat” of the path of meditation, is mainly that of Patanjali. XVII chapter. The Gita certainly does not advocate war ; what it advocates is the active and The path of devotion is mainly the Vaishnava selfless defence of dharma. If sincerely followed, its teaching could have altered (and Saiva) tradition. And the path of wisdom The essence of the path of devotion is the rule of the course of human history. It can yet alter the course of Indian history." is the intellectual and the Vedantic path. See surrender and offering. But surrender does not Maharishi Aurobindo “Vedantakrit” (XV/15). After describing the mean offering whatever comes your way. The pure and the sattwik alone are fit to be offered to

Yuva bharati - 9 - December 2010 Yuva bharati - 10 - December 2010 word “deathless” compare the word “death” path of wisdom, the Gita has essentially been God, that is the meaning of the XVII chapter. XVIII chapter is a repetition re-expression, of mentioned in chapter IX/3. In the same way concluded. [Thus (ends) the secret scripture]. From the ashram's point of view the XVII the IX chapter. the last verse of the IX chapter is the last verse The verse XV/20 means the XV chapter, true, chapter is called the Yoga of the programmes. of the XI chapter also. The word “Evam” but it also stands for the entire book of the Gita That is the name I give: Get up in the morning In this, I have, only in short, presented my ideas mentioned in XII/1 aims at both these verses. recited so far. That is my notion. The word and pray (faith), (Shraddha) afterwards take on the arrangement of the chapters of the Gita. That should be understood. I am not going “scripture” (Shastra) is employed for the first some food (ahar) later on go out to perform into details. To be short, the chapters X, XI, XII time in the Gita. And later the same word service, ('Yajna' Dana, Tapa) and at last offer all In the discussion above the answers to your can in no way be separated from the IX chapter. occurs at the end of the chapter XVI, and again of them at the feet of God (Om Tat Sat). questions are available. The topics of the first The IX chapter is in the place of a mother and at beginning the chapter XVII. five chapters and VI chapter are totally the X, XI chapters are its children. When in After all this, the XVIII chapter is a summary different. If we want to link the VI chapter with XI/4 Arjuna says that “my confusion goes Further up, I consider chapter XVI and XVII as and a pointer to all the discussion. The first five the V chapter because they are all tools for the away”, he is thinking of the IX chapter only. annexures in which the entire social science of chapters which discuss the main issues of the attainment of equanimity, samatva even then “The highest secret, spiritual knowledge” the Gita is described. Its social science is Gita, also form the starting point of the XVIII there is a loss of direction. It will give the (XI/1) is the Royal knowledge and the Royal founded upon the good behaviour of chapter. impression that asana, pranayama, and secret of the IX chapter. Chapters VI to VIII individuals. That is, their good thought pratyahara are the only tools to the attainment of describe the worship of the Unmanifested (Chapter XVI) and their good actions namely, And its conclusion is the description of all the equanimity. It is not desirable. Really, Absolute and the chapters IX to XII describe the sacrifice, the gifts, and the penance (Chapter tools and the most important of this namely the equanimity is the central point of the Bhagavad the path of devotion. If we were to compare XVII). These two chapters are the follow-up of path of devotion as described in chapter IX. Gita through all the paths and tools this is the these two, they are like OMKARA and the IX chapter. The XVI chapter is an extension IX/1 and IX/34 should be read together and goal that the Gita sets itself. For example, the RAMANAMA. of IX/12, 13. The link between the XVII and the then read XVIII/64 and 65. The IX chapter has discrimination (Viveka) described in the XIII XVI chapters is seen in the question posed by got an important place in the Gita. That chapter chapter also aims at the Samatva. (XIII/27, 28). With this, I have almost fully answered your Arjuna in XVII/1. but apart from that, this is dear to the saints. Jnaneshwara breathed his Therefore it is not proper to link the VI chapter main question. In order to complete the topic, I chapter is also a clarification of the path of last chanting the IX chapter. This chapter with the V chapter. I have been saying earlier add a little more. The chapters XIII, XIV, XV devotion and its chief characteristics as comes running to aid women, sudras, etc.,. The that it will not fit into the ideas of the XII mark the path of wisdom. We know that the presented in chapter IX/27. pinnacle of the path of devotion is expressed in chapter. The worship of the Unmanifested path of devotion is different from the path of that chapter. On listening to this chapter, Absolute is also only a worship. In that also a wisdom. Still, the Gita has linked devotion “Whatever you eat” means “the proper food” Arjuna was wonderstruck with happiness, sort of devotion is inbuilt. In this way, VI, VII even to wisdom. See “My devotee” (XIII/8, (aahar) of the XVIII chapter. (X/1). That is why the Lord on his own starts, and VII chapters also contain a little or more of XIV/26, XV/19). But this path is different “Whatever you sacrifice” is the “Yajna” of the the X chapter. Shloka XI/1 says that Arjuna's the path of devotion. But what we call the path from the worship of the Unmanifested XVII chapter. confusion ended because of that. The XII of devotion proper starts from the XI chapter. Absolute. The main method is meditation, in “Whatever you give” is the “Dana” of the XVII chapter is the final seal on the greatness of the The expression “tu” in “Idamtu” of the XI/1 is the worship of the Unmanifested Absolute. chapter. IX chapter. The XVI and the XVII chapters are especially meant for delinking of the IX chapter Love is the main method in the path of “Whatever penance you perform” is the “Tapa” extensions of that chapter. The concluding devotion. And analysis and discrimination are of the XVII chapter. the main methods in the path of wisdom. The “Offer it to me” means the “Om Tatsat” of the path of meditation, is mainly that of Patanjali. XVII chapter. The Gita certainly does not advocate war ; what it advocates is the active and The path of devotion is mainly the Vaishnava selfless defence of dharma. If sincerely followed, its teaching could have altered (and Saiva) tradition. And the path of wisdom The essence of the path of devotion is the rule of the course of human history. It can yet alter the course of Indian history." is the intellectual and the Vedantic path. See surrender and offering. But surrender does not Maharishi Aurobindo “Vedantakrit” (XV/15). After describing the mean offering whatever comes your way. The pure and the sattwik alone are fit to be offered to

Yuva bharati - 9 - December 2010 Yuva bharati - 10 - December 2010 from the VIII chapter.

I have told you everything in brief. Now I give you the weekly routine of the study of the Gita with the reasons.

Friday Chapters 1-2 Steady intellect (Sthirabuddhi) – the whole pilgrimage in short.

Saturday Chapters 3-4-5 Action without desire, for the fruits of action (Nishkama Karma)

Sunday Chapters 6-7-8 The path of meditation (Dhyana Marga -- Worship of the Unmanifested Absolute)

Monday Chapters 9-10-11-12 The path of devotion (Bhakti Marga – the worship of the Manifested Absolute unopposed to the Unmanifested Absolute)

Tuesday Chapters 13-14-15 The path of wisdom (analysis and discrimination – Vichar and Viveka)

Wednesday Chapters 16-17 The healthy attitudes (along with the proper action)

Thursday Chapter 18 Tyaga (Giving up)

Wardha, Pranams of Vinoba

16.6.1934

(This article, including the letter by Gandhiji is a translation of a section from Vinobaji's Gitai Chintanika – Sarva Seva Sangh Prakashan Rajghat, Varanasi, 221001 June 1981).

When I read the Bhagavad-Gita and reflect about how God created this universe everything else seems so superfluous." ~ Albert Einstein "The Bhagavad-Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions." ~ Dr. Albert Schweizer

Yuva bharati - 11 - December 2010 Yuva bharati -12 - December 2010 from the VIII chapter.

I have told you everything in brief. Now I give you the weekly routine of the study of the Gita with the reasons.

Friday Chapters 1-2 Steady intellect (Sthirabuddhi) – the whole pilgrimage in short.

Saturday Chapters 3-4-5 Action without desire, for the fruits of action (Nishkama Karma)

Sunday Chapters 6-7-8 The path of meditation (Dhyana Marga -- Worship of the Unmanifested Absolute)

Monday Chapters 9-10-11-12 The path of devotion (Bhakti Marga – the worship of the Manifested Absolute unopposed to the Unmanifested Absolute)

Tuesday Chapters 13-14-15 The path of wisdom (analysis and discrimination – Vichar and Viveka)

Wednesday Chapters 16-17 The healthy attitudes (along with the proper action)

Thursday Chapter 18 Tyaga (Giving up)

Wardha, Pranams of Vinoba

16.6.1934

(This article, including the letter by Gandhiji is a translation of a section from Vinobaji's Gitai Chintanika – Sarva Seva Sangh Prakashan Rajghat, Varanasi, 221001 June 1981).

Yuva bharati - 11 - December 2010 Yuva bharati -12 - December 2010 The Monster That Is Feasting O n Us

Srinivasa Desikan

ain is an important phenomenon in faculties of sensing pain or being angered. So living things. It alerts the organism to a much so that we just don't care about what is dysfunction or a disorder in the organs happening to us. We hear about it every day, we P encounter it practically everywhere and even and creates a necessity whereby the organism looks to set things right, thereby removing the then, there simply isn't anybody taking any cause of pain. What function pain performs in effort to even reduce it, forget eliminating it. the body, anger performs in society say What else can we be talking about but evolutionary biologists. Anger evolved in corruption? social animals as a mechanism whereby There were times when bribes were paid to individual elements that do not follow the government officials, usually inspectors of ways that is most beneficial to the entire group various departments, to not carry out their duty are singled out and are forced to fall in line, and turn a blind eye to flouted norms. While this instead of chasing higher individual benefits at is almost a norm today, the disease has grown so the cost of the group's benefit. The loss of these much that people are now being asked for abilities will mean that the organism is neither bribes to even carry out their duty. Every point able to identify the flaws in its own system nor of contact with almost any department of the neutralize the effects of those that threaten the state is a pain-point where brutes and greedy collective well-being in pursuit of their thugs hassle and harass the common man. From individual benefits. issuing birth certificates to death certificates Indian society today seems to have lost the and everything in between, every table that a

Yuva bharati - 13 - December 2010 Yuva bharati - 14 - December 2010 The Monster That Is Feasting O n Us

Srinivasa Desikan

Yuva bharati - 13 - December 2010 Yuva bharati - 14 - December 2010 ups that are given by people who do not want to document passes through demands a bribe. We should be ready to forgo the small benefits feast on our society to its death. This year when act. Such a description might be uncharitable to the in ease of getting things the wrong way to be we celebrate our Rashtra Chintana Parva, let us honest folk, albeit in a miniscule minority, that What is the instrument or force that can be used able to leave a living society to our children. spare some time to think about this and vow to still exist within these systems. But when they against the corrupt? An example can be found Even the slightest laxity in this will mean the cleanse our homes and neighbourhoods of this can put up with the kind of scumbags and in the way a village responds when there is same monster will be revived again which will disease of corruption. ridiculous nonsense that goes on in their indeed outrage. Recently in Tamilnadu, a cab- departments, we believe this remark won't hurt driver kidnapped, raped and killed a 10 year them too much and they'd be prepared to put old schoolgirl. The villagers refused to admit up with this too. him into the village. This tool – shame and social boycott – is one that has been used for Such a pathetic condition is no surprise, we can centuries to punish those who stray from the say. What else can we expect when a disease is "The Bhagavad-Gita is the most systematic statement of spiritual righteous path. Let's take this simple test on not addressed? It will continue to grow and evolution of endowing value to mankind. It is one of the most clear and ourselves. Consider for a moment how we feed itself on the organism with the disease. The comprehensive summaries of perennial philosophy ever revealed; would react to friends or relatives who have real surprise, and the most painful one, is that hence its enduring value is subject not only to India but to all of committed a murder and how we would react there is no repulsion, not even a sense of disgust humanity." ~ Aldous Huxley to friends or relatives who take bribes. From a at this condition. It has almost become random survey among my friends, the normative that people expect to be asked for difference between these two was nearly 100%. bribes and worse, people are prepared to pay We can't expect it to be very different in the bribes for every document that is cleared, every larger society either. stamp that is ever put on paper. Just a cursory glance at the newspapers today reveals the how The very fact that most of us don't even bother if insensitive we have become. A crore used to be one of our own friends or relatives takes a bribe an amount that made people look in awe not is proof that we as a society never really too long ago. The amounts involved in the considered acting against corruption. We must scams today are in the jaw-dropping range of make sure that we instil in ourselves and others lakhs of crores. But even with all this, where is a sense of duty and rectitude that simply does the outrage? not tolerate taking the easy way out. If I lose respect and acceptability from my peers, my “But what can we do?” “We are so few and they relatives and my community, the material are so many” “What can a powerless few do benefit that is gained out of corrupt behaviour against such powerful men and women who will be outweighed. This is the only practicable have connections in all the top places?” These way to even attempt to fix this cancer. This will are the common excuses we hear in almost cover practically everything in its scope, every discussion on the topic of corruption. starting from jumping the red lights at signals These are true and undeniable facts, which to having to work with large contracts in need no further proof than the fact that many of government offices. This is a monumental task, the whistleblowers end up getting killed not because of the scale, but because it involves irrespective of whether the killer can be a change in our attitudes. We have to unlearn identified and punished or not. But this cannot the current attitudes in our mind where success be permitted to become the end of the road. So in any means is applauded and entrench in our these excuses are valid, but they remain excuses psyche that the means is as essential as the ends. nonetheless. These are just superficial cover- Yuva bharati - 15 - December 2010 Yuva bharati - 16 - December 2010 ups that are given by people who do not want to document passes through demands a bribe. We should be ready to forgo the small benefits feast on our society to its death. This year when act. Such a description might be uncharitable to the in ease of getting things the wrong way to be we celebrate our Rashtra Chintana Parva, let us honest folk, albeit in a miniscule minority, that What is the instrument or force that can be used able to leave a living society to our children. spare some time to think about this and vow to still exist within these systems. But when they against the corrupt? An example can be found Even the slightest laxity in this will mean the cleanse our homes and neighbourhoods of this can put up with the kind of scumbags and in the way a village responds when there is same monster will be revived again which will disease of corruption. ridiculous nonsense that goes on in their indeed outrage. Recently in Tamilnadu, a cab- departments, we believe this remark won't hurt driver kidnapped, raped and killed a 10 year them too much and they'd be prepared to put old schoolgirl. The villagers refused to admit up with this too. him into the village. This tool – shame and social boycott – is one that has been used for Such a pathetic condition is no surprise, we can centuries to punish those who stray from the say. What else can we expect when a disease is "The Bhagavad-Gita is the most systematic statement of spiritual righteous path. Let's take this simple test on not addressed? It will continue to grow and evolution of endowing value to mankind. It is one of the most clear and ourselves. Consider for a moment how we feed itself on the organism with the disease. The comprehensive summaries of perennial philosophy ever revealed; would react to friends or relatives who have real surprise, and the most painful one, is that hence its enduring value is subject not only to India but to all of committed a murder and how we would react there is no repulsion, not even a sense of disgust humanity." ~ Aldous Huxley to friends or relatives who take bribes. From a at this condition. It has almost become random survey among my friends, the normative that people expect to be asked for difference between these two was nearly 100%. bribes and worse, people are prepared to pay We can't expect it to be very different in the bribes for every document that is cleared, every larger society either. stamp that is ever put on paper. Just a cursory glance at the newspapers today reveals the how The very fact that most of us don't even bother if insensitive we have become. A crore used to be one of our own friends or relatives takes a bribe an amount that made people look in awe not is proof that we as a society never really too long ago. The amounts involved in the considered acting against corruption. We must scams today are in the jaw-dropping range of make sure that we instil in ourselves and others lakhs of crores. But even with all this, where is a sense of duty and rectitude that simply does the outrage? not tolerate taking the easy way out. If I lose respect and acceptability from my peers, my “But what can we do?” “We are so few and they relatives and my community, the material are so many” “What can a powerless few do benefit that is gained out of corrupt behaviour against such powerful men and women who will be outweighed. This is the only practicable have connections in all the top places?” These way to even attempt to fix this cancer. This will are the common excuses we hear in almost cover practically everything in its scope, every discussion on the topic of corruption. starting from jumping the red lights at signals These are true and undeniable facts, which to having to work with large contracts in need no further proof than the fact that many of government offices. This is a monumental task, the whistleblowers end up getting killed not because of the scale, but because it involves irrespective of whether the killer can be a change in our attitudes. We have to unlearn identified and punished or not. But this cannot the current attitudes in our mind where success be permitted to become the end of the road. So in any means is applauded and entrench in our these excuses are valid, but they remain excuses psyche that the means is as essential as the ends. nonetheless. These are just superficial cover- Yuva bharati - 15 - December 2010 Yuva bharati - 16 - December 2010 Life of Mahakavi same year. In April 1907, the famous Congress meet was Subramania Bharati held at Surat. Subramania Bharati was A Great Saga of the Warrior Poet with a National Mission attracted by Bala Gangadhar Tilak's mantra 'Freedom is my Birthright' and extended and a Universal Vision spontaneous support to Tilak. Bharati led a team of young congressmen along with V.O.Chidambaram Pillai and Mandayam Srinivasachari. There was a big division in the Sqn. Ldr. Dr. P. Ramani Congress Party. Bharati met Sri Bala Gangadhar Tilak, Sri Aurobindo and Sri Lala Lajpat Rai, the giants of the freedom movement his verses. His first poem was published in a but always considered extremists. i Subramanian, affectionately called magazine 'Viveka Bhanu' in Madurai. Subbiah was born on December 11, 1882 In 1907, a political opponent of Bharati Sri to Sri Chinnasami Iyer and Smt.Lakshmi In August 1904, he joined the Sethupathy High V.Krishnaswami Iyengar who was a moderate S School, Madurai as a temporary Tamil Pandit. Ammal. Subbiah lost his mother when he was was touched by the fervent appeal of the five. A young Subbiah, a prodigy composed Soon he moved to Chennai and joined the patriotic songs of Bharati, printed three songs popular among the masses, the British verses to the pleasant surprise of many learned 'Swadesamitran' as an Assistant Editor in in four pages and distributed them free to all prevented its entry to other parts of India. The people. In 1893, when he was eleven, the November, 1904. Sri Subramania Iyer, the the people with patriotic fervour. publication of 'India' was thus effectively scholars of the Ettayapuram state decorated editor, was his mentor. He became the editor of crippled by the British raj. him with the title 'Bharati'. Between 1894 and 'Chakravardhini', a monthly magazine In 1908, the patriots who were considered 1897, he was a student of Hindu College, simultaneously. extremists celebrated the 'Swarajya Day' under The beginning of 1909 marked the publication Tirunelveli. In June 1897, he married the leadership of Subramania Bharati at of second poetical collections of Bharati entitled Chellammal who had just completed seven The British divided the Bengal and the social Chennai, under the leadership of Sri 'Janma Boomi'. years. In 1908, he lost his father and slipped reformer Bharati turned out to become a political V.O.Chidambaram Pillai, Sri Subramania Siva into a state of shock. Subbiah decided to move activist with two translations of Bakim Chandra and Sri Padmanabha Iyengar at Thoothukudi. In 1910, Bharati's popular daily newspaper out to Benares at the behest of his aunt Smt. Chattopadhya's Vande Mataram. After attending And the trio were arrested and remanded to 'Vijaya', a weekly magazine 'Suryodayam', “Bala Kuppu Ammal. the Kasi Congress, on his way back, he met Sister custody. Bharati appeared as a witness in the Bharatha”, English weekly and 'Karma Yogi', a Nivedita, the ardent devotee of Swami trial. In 1908, Bharati published his first monthly magazine ceased to appear. His In 1902, at the University of Allahabad, he Vivekananda and believed her to be his 'Gnana poetical collections 'Swadesa Gitangal'. The proposal to launch “Chitravali', an English and achieved mastery in Sanskrit and Hindi and Guru'. government seized the copies of 'India' a Tamil Cartoon newspaper failed to take off. qualified himself in the 'Pravesh' examination. newspaper published by its editor Bharati and He started sporting his favourite moustache In April 1906, Bharati assumed responsibility as issued an arrest warrant against him. Bharati In April 1920, Mandayam Srinivasachari and and turban. the editor of 'India', a weekly. He was fortunate escaped the arrest and reached Puduchery. Sri Subramania Bharati arranged the visit of Sri to be the friend of Shri N.Tirumalachari, Sri Kuvalai Kannan met him and looked after him. Aurobindo to Puduchery. They planned After the completion of his university Mandayam S.Srinivasachari, Shri S. extensively for the execution of extensive education, he returned to Ettayapuram. The Doraiswami Iyengar, and Shri V.Chakkarai Between 1908 and 1910, Bharati continued to research of the vedic literature. king granted him a job in his court. Subbiah Chetti. Shri Bipin Chandra Pal, a great patriot publish 'India' and exposed the British misrule. was quite unimpressed. He started composing visited Chennai in 1906. An English weekly, As the newspaper turned out to be very 'Bala Bharatha' commenced its publication in the In November 1910, Bharati published his Yuva bharati - 17 - December 2010 Yuva bharati - 18 - December 2010 Life of Mahakavi same year. In April 1907, the famous Congress meet was Subramania Bharati held at Surat. Subramania Bharati was A Great Saga of the Warrior Poet with a National Mission attracted by Bala Gangadhar Tilak's mantra 'Freedom is my Birthright' and extended and a Universal Vision spontaneous support to Tilak. Bharati led a team of young congressmen along with V.O.Chidambaram Pillai and Mandayam Srinivasachari. There was a big division in the Sqn. Ldr. Dr. P. Ramani Congress Party. Bharati met Sri Bala Gangadhar Tilak, Sri Aurobindo and Sri Lala Lajpat Rai, the giants of the freedom movement his verses. His first poem was published in a but always considered extremists. i Subramanian, affectionately called magazine 'Viveka Bhanu' in Madurai. Subbiah was born on December 11, 1882 In 1907, a political opponent of Bharati Sri to Sri Chinnasami Iyer and Smt.Lakshmi In August 1904, he joined the Sethupathy High V.Krishnaswami Iyengar who was a moderate S School, Madurai as a temporary Tamil Pandit. Ammal. Subbiah lost his mother when he was was touched by the fervent appeal of the five. A young Subbiah, a prodigy composed Soon he moved to Chennai and joined the patriotic songs of Bharati, printed three songs popular among the masses, the British verses to the pleasant surprise of many learned 'Swadesamitran' as an Assistant Editor in in four pages and distributed them free to all prevented its entry to other parts of India. The people. In 1893, when he was eleven, the November, 1904. Sri Subramania Iyer, the the people with patriotic fervour. publication of 'India' was thus effectively scholars of the Ettayapuram state decorated editor, was his mentor. He became the editor of crippled by the British raj. him with the title 'Bharati'. Between 1894 and 'Chakravardhini', a monthly magazine In 1908, the patriots who were considered 1897, he was a student of Hindu College, simultaneously. extremists celebrated the 'Swarajya Day' under The beginning of 1909 marked the publication Tirunelveli. In June 1897, he married the leadership of Subramania Bharati at of second poetical collections of Bharati entitled Chellammal who had just completed seven The British divided the Bengal and the social Chennai, under the leadership of Sri 'Janma Boomi'. years. In 1908, he lost his father and slipped reformer Bharati turned out to become a political V.O.Chidambaram Pillai, Sri Subramania Siva into a state of shock. Subbiah decided to move activist with two translations of Bakim Chandra and Sri Padmanabha Iyengar at Thoothukudi. In 1910, Bharati's popular daily newspaper out to Benares at the behest of his aunt Smt. Chattopadhya's Vande Mataram. After attending And the trio were arrested and remanded to 'Vijaya', a weekly magazine 'Suryodayam', “Bala Kuppu Ammal. the Kasi Congress, on his way back, he met Sister custody. Bharati appeared as a witness in the Bharatha”, English weekly and 'Karma Yogi', a Nivedita, the ardent devotee of Swami trial. In 1908, Bharati published his first monthly magazine ceased to appear. His In 1902, at the University of Allahabad, he Vivekananda and believed her to be his 'Gnana poetical collections 'Swadesa Gitangal'. The proposal to launch “Chitravali', an English and achieved mastery in Sanskrit and Hindi and Guru'. government seized the copies of 'India' a Tamil Cartoon newspaper failed to take off. qualified himself in the 'Pravesh' examination. newspaper published by its editor Bharati and He started sporting his favourite moustache In April 1906, Bharati assumed responsibility as issued an arrest warrant against him. Bharati In April 1920, Mandayam Srinivasachari and and turban. the editor of 'India', a weekly. He was fortunate escaped the arrest and reached Puduchery. Sri Subramania Bharati arranged the visit of Sri to be the friend of Shri N.Tirumalachari, Sri Kuvalai Kannan met him and looked after him. Aurobindo to Puduchery. They planned After the completion of his university Mandayam S.Srinivasachari, Shri S. extensively for the execution of extensive education, he returned to Ettayapuram. The Doraiswami Iyengar, and Shri V.Chakkarai Between 1908 and 1910, Bharati continued to research of the vedic literature. king granted him a job in his court. Subbiah Chetti. Shri Bipin Chandra Pal, a great patriot publish 'India' and exposed the British misrule. was quite unimpressed. He started composing visited Chennai in 1906. An English weekly, As the newspaper turned out to be very 'Bala Bharatha' commenced its publication in the In November 1910, Bharati published his Yuva bharati - 17 - December 2010 Yuva bharati - 18 - December 2010 'Kanavu', a biographical sketch in verse in his wanted to seek a nomination for the Nobel compilation 'Madha Mani Vachagam'. V.V.S. prize. Perhaps the Nobel Committee was not Iyer joined Bharati in his political mission. fortunate to confer this honour on Bharati.

In 1911, Sri Vanchi Nathan shot Collector Ash In March 1919, he visited Chennai and met dead and killed himself to escape from the Mahatma Gandhi in Rajaji's house. British police. The patriots were hounded. The followers of poet Bharati soared in In December 1920, he joined Swadesamitran, as number. However, there were efforts made to the assistant editor once again. Bharati evacuate the patriots from the French territory, contributed a number of articles. In August Puducherry. 1921, he was pushed by the temple elephant at S r i P a r t h a s a r a t h y S w a m i Te m p l e , The year 1912 marked the translation of the Tiruvallikkeni. His friend Kuvalai Kannan Bhagavad Gita and the publication of the managed to save him. Bharati fell ill out of a famous 'Kannan Paattu', “Kuyil Pattu” and severe shock. “Panchali Sabatham” Part I. Between 1913 and 1914, he was contributing to Sri Subramania In September 1921, though he recovered Siva's magazine 'Gnana Bhanu'. His book completely from the illness, he perhaps could “Madha Mani Vachagam” was published at not get out of the shock he suffered. Natal, South Africa. The World War I broke out consequently, the patriots of Puducherry were On September 11, 1921, almost close to threatened. midnight, Bharati left his mortal coil to reach the lotus feet of the Almighty. In 1917, Parali S.Nellaiyappar, a patriot published the “Kannan Paattu” at Chennai. In Mahakavi Bharati was a great humanist. He 1918, Nellaiyappar published the patriotic was fond of humanity and was desirous of songs of Bharati as folk songs. establishing a world order free from ignorance, dirt, poverty, disease, terror and horror, Bharati got tired of his life at Puducherry and divisions, injustice and lies. He wanted to decided to move out on November 20, 1918. liberate the humanity from the world of untruth As he entered Cuddalore, he was arrested and and adharma. An analysis of his writings remanded to custody. After 34 days of should prove that Bharati looked forward to the imprisonment, he was released as there was no dawn of a 'Sathya Yuga'. Bharati's mission was case pending against him. He decided to go to not only to liberate our nation but he wanted to Kadayam to meet his wife. create a world full of warmth, love, compassion and a deep understanding. He spent 2 years in Kadayam between 1918 and 1920. He visited Tiruvananthapuram, Is Bharati not a warrior poet with a national Ettayapuram, Karaikudi, Kaanadukaathan mission and a universal vision? and other places. He wanted to be friendly with the king of Ettayapuram but in vain. He

Yuva bharati -19 - December 2010 Yuva bharati - 20 - December 2010 'Kanavu', a biographical sketch in verse in his wanted to seek a nomination for the Nobel compilation 'Madha Mani Vachagam'. V.V.S. prize. Perhaps the Nobel Committee was not Iyer joined Bharati in his political mission. fortunate to confer this honour on Bharati.

Yuva bharati -19 - December 2010 Yuva bharati - 20 - December 2010 Yuva bharati - 21 - December 2010 Yuva bharati - 22 - December 2010 Yuva bharati - 21 - December 2010 Yuva bharati - 22 - December 2010 Yuva bharati - 23 - December 2010 Yuva bharati - 24 - December 2010 Yuva bharati - 23 - December 2010 Yuva bharati - 24 - December 2010 PROSPEROUS INDIA 7

process some of them have also made a few contributions. But India's output, in different spheres of life , remains extraordinary by any C ontributions of the highest order standards in the history of mankind. Five thousand years ago, India could explain made India remain powerful the nature and principles of the soul, primal matter and its creation. Acharya Kapila, born around 3000 BCE and founded the Sankhya P.Kanagasabapathi school of thought in the ancient Indian philosophy, was a pioneer in this field. He made extrasensory observations and ncient India was not contented with revelations on the secrets of creation. His devising and practising superior outstanding contributions in the field of cosmic Aeconomic and social systems for studies have made the world recognize him as achieving material prosperity and secured life the father of cosmology. Indians were the for her citizens. Continuous efforts were made earliest to specialize in sophisticated fields such by the society to explore different fields, which as shipping and aviation involving higher resulted in constant improvements based on technologies. Acharya Bharadwaj, who lived additional inputs and fresh knowledge. As a Acharya Kapila about 2800 years ago, had in his work Yantra result, the society was driven towards Sarvasa made outstanding discoveries in space with which it was connected. Agriculture was perfection in different walks of life. On the one science. He explained different techniques to the major economic activity in the earlier days. hand, the newer ideas led to the development make flying machines invisible to escape from We could see the use of sophisticated of innovations and new practices that resulted the eyes of the others, to listen to conversations techniques and advanced management in more efficient methods of functioning. On taking place in another plane and to see what systems when we study the agricultural history the other hand, new insights and thought was happening in other planes. of India. Experts note that irrigation was processes led to contributions of highest developed as early as around 4500 BCE. In the medical field, India developed advanced intellectual output. Many such practices and Artificial reservoirs dating back to 3000 BCE techniques in highly specialized areas such as contributions were truly pioneering and far were in existence at Girnar. It is learnt that there plastic surgery and anesthesia, and Indians ahead of their times. were the early canal irrigation systems from were the pioneers in amputation, caesarian and For one who is not adequately aware of the Acharya Shusruta around 2800 BCE. All these developments led cranial surgeries. Shusrut Samhita of Shusruta, background and greatness of the country, it will to the increased agricultural output resulting in who lived around 600 BCE, is the first ever be hard to believe that so many developments water systems, along with common bath and the economic prosperity and overall well-being work describing the surgical procedures and is had been taking place over many centuries in storage facilities. It only shows the advanced of the people. considered the encyclopedia of surgery. He diverse areas of human activity. It is accepted nature of urban life that existed about five had explained the details of 300 types of When the modern minds look at the India of the that the Indus-Saraswathy Civilization is one thousand years ago. Moreover the inhabitants operations and described a number of stitching earlier years, what surprises us apart from the of the most planned urban settlements of the of the civilization had knowledge of several methods. He had used 125 surgical economic prosperity and the social systems, is earliest periods in the world. It is surprising to fields. instruments for operations and performed the list of contributions and achievements in know that there were private bathrooms in advanced surgeries including the restoration of The contemporary Indian gets a feeling that intellectual spheres. All over the world we many houses even during those periods. There damaged noses. A giant in the field of medical ancient India added value to all the activities study how the great empires concentrated on were also large scale sanitary sewerage and science, he is respected as the father of plastic wealth, power and enjoyment, though in the surgery. Indians realized the importance of diet Yuva bharati - 25 - December 2010 Yuva bharati - 26 - December 2010 and activities for the mind and body of the individual and the relationship between spirituality and physical health in the earlier days. Charaka (600 BCE) explained the concepts relating to human anatomy, embryology, pharmacology and diseases such as diabetes and tuberculosis. He described the medicinal qualities of one lakh herbal plants. His prescription of the ethical charter for the medical practitioners was much before the Hippocratic Oath. India understood and explained the principles relating to atoms and molecules paving way for the development of the atomic theory. Western historians acknowledge that Kanad (600 BCE) and other Indian scholars as the Albert Einstein global masters in this field. One can go on Nowhere in the world has the human mind and continuously mentioning about the life so thoroughly discussed and analyzed in intellectual contributions of ancient India, as detail as in India of the ancient periods. there are too numerous and encompass several Beginning from the earliest texts of India fields. But what is important is that these namely the Vedas, many of the monumental contributions have helped people living in works such as the Upanishads and the parts of the world enormously to further their Bhagavad Gita concentrate on the meaning and knowledge and understanding relating purpose of life and the various issues connected different fields of activities. These with it. These thoughts have made Indians contributions have also helped the world to unique in their thinking and life in India far move forward and make progress at a faster superior than the rest of the world. speed in different disciplines. Speaking of just one aspect India's contribution to The intellectual achievements of India had mathematics, the noted scientist Einstein enabled the country to emerge and remain as a mentioned: “We owe a lot to Indians, who powerful nation in two ways. One was to make taught us how to count, without which no advancements in different fields such as worthwhile scientific discovery could have mathematics, medicine, science, technology, been made”. There are many more architecture which in turn helped the country to contributions even in the field of mathematics. grow further and richer. The other was to make citizens more matured and better human Of all the contributions of India, several beings, families and societies more vibrant and thinkers and scholars all over the world peaceful. As a result, India grew and remained proclaim that the thoughts and inputs relating a powerful nation – in a state of prosperity and to life, its purpose, approach towards life and inner peace - with continuous efforts towards humanity as the most important ones. perfection in different spheres of life.

Yuva bharati - 27 - December 2010 Yuva bharati - 28 - December 2010 and activities for the mind and body of the individual and the relationship between spirituality and physical health in the earlier days. Charaka (600 BCE) explained the concepts relating to human anatomy, embryology, pharmacology and diseases such as diabetes and tuberculosis. He described the medicinal qualities of one lakh herbal plants. His prescription of the ethical charter for the medical practitioners was much before the Hippocratic Oath. India understood and explained the principles relating to atoms and molecules paving way for the development of the atomic theory. Western historians acknowledge that Kanad (600 BCE) and other Indian scholars as the Albert Einstein global masters in this field. One can go on Nowhere in the world has the human mind and continuously mentioning about the life so thoroughly discussed and analyzed in intellectual contributions of ancient India, as detail as in India of the ancient periods. there are too numerous and encompass several Beginning from the earliest texts of India fields. But what is important is that these namely the Vedas, many of the monumental contributions have helped people living in works such as the Upanishads and the parts of the world enormously to further their Bhagavad Gita concentrate on the meaning and knowledge and understanding relating purpose of life and the various issues connected different fields of activities. These with it. These thoughts have made Indians contributions have also helped the world to unique in their thinking and life in India far move forward and make progress at a faster superior than the rest of the world. speed in different disciplines. Speaking of just one aspect India's contribution to The intellectual achievements of India had mathematics, the noted scientist Einstein enabled the country to emerge and remain as a mentioned: “We owe a lot to Indians, who powerful nation in two ways. One was to make taught us how to count, without which no advancements in different fields such as worthwhile scientific discovery could have mathematics, medicine, science, technology, been made”. There are many more architecture which in turn helped the country to contributions even in the field of mathematics. grow further and richer. The other was to make citizens more matured and better human Of all the contributions of India, several beings, families and societies more vibrant and thinkers and scholars all over the world peaceful. As a result, India grew and remained proclaim that the thoughts and inputs relating a powerful nation – in a state of prosperity and to life, its purpose, approach towards life and inner peace - with continuous efforts towards humanity as the most important ones. perfection in different spheres of life.

Yuva bharati - 27 - December 2010 Yuva bharati - 28 - December 2010 CULTURAL ROOTS-6

Dharma – The O ne Word Unwritten C onstitution of India

– Pramod Kumar

Dharma – The O ne Word Unwritten C onstitution of India

– Pramod Kumar

f the four Purusharthas extolled by our shastras, Dharma is the most Oimportant. It is the foundation of all the other purusharthas. One cannot attain moksha without living according to Dharma. Any pursuit of Artha and Kama which is not compliant with Dharma is rejected by the shastras as not conducive to individual and social well-being. Prof. Kapil Kapoor, an eminent academician, calls Dharma as the one-word unwritten constitution of India! Millions of people in India perhaps would have never read the constitution but they abide by its guiding principles consciously and unconsciously. This is because a dharmic sense is inbuilt into us by virtue of being born in Bharatavarsha. The word Dharma is defined as “Dharayate iti Dharmaha” - that which supports or holds together is Dharma. The Rishis observed the universe and intuitively perceived the presence of a subtle and cosmic intelligence which pervades this universe and keeps it in understand the concept of Dharma and the need motion. This cosmic order or balance is called to living according to dharmic principles. For 'Rita' in the Vedas. This cosmic order or Ritam example, you can often hear a beggar asking for applied to human life and society is Dharma. alms by uttering “Dharmam Sei” (perform your Like a layer of cement which holds a wall of dharma). Or a person who suffers injustice bricks together, Dharma keeps the society would exclaim “Idu Dharmam Illai” (this is not together. Dharma guides us about how we can dharma). This is because the two great epics of lead a meaningful and fulfilling life without India, the Ramayana and the Mahabharata have violating or disrupting the cosmic order. instilled deeply, a positive appreciation for dharmic values in the masses. Even an illiterate person in India will Yuva bharati - 29- December 2010 Yuva bharati - 30 - December 2010 In the Ramayana, Lord Rama is described as fact, the contrast is striking – the crime rate in Dharma personified (Ramo Vigrahavan urban India is always significantly higher than Dharmaha). The trials and tribulations of Lord in rural India. The English educated elite who Rama and his impeccable character and have lost their dharmic moorings are more conduct even the midst of the most severe vulnerable to corruption and other unethical crises, continues to inspire generation after pitfalls than the so-called illiterate people who A l e x a n d e r – T h e In v a d e r generation of dharma loving Indians. are nonetheless wiser and more mature in In the Mahabharata, Lord Krishna shows the practical life. The noted columnist Shri Chapter II way through his brilliant exposition and Gurumurthy often points out how few police practice of Dharma in difficult situations. Lord stations there are in rural India compared to The Real History of What H appened Krishna's exploits constitute the most urban India. The average Indian citizen is law magnificent treatise on Dharma which he later abiding not merely out of the fear of the law or in the B attle of Jhelum imparts to Arjuna in the form of the Bhagavad the police. In fact, often we protect our dharmic Gita. values despite them! He exhorts Arjuna to perform his dharma as a Take for example, the small village called kshatriya and not to turn away from the Ettimadai in Coimbatore where I have been battlefield out of misplaced compassion for his living for the past seven years. I am yet to hear of adharmic Kaurava brothers. He instructs cases of murder, rape, extortion or kidnappings Arjuna that living according to one's swadharma here. Just 20 km away, in the heart of the city, the is conducive to well-being in every way and ruckus of modern life and the evils accompany n the 'Battle of Jhelum' a large majority of Purushottam asked the Greek soldiers to let blindly following another's dharma is ridden the new lifestyle, become glaring in contrast. Alexander's cavalry was killed. Alexander their leader fight him alone and avoid lot of with fear. In yet another verse, he proclaims, “I realized that if he continued fighting, he It is this understanding and practice of Dharma I bloodshed. Alexander did not agree to this am that Kama which is not against Dharma”, would be completely routed and ruined. He that has made our culture Sanatana (timeless). proposal and attacked Purushottam's army. In meaning that the pursuit of happiness, requested Purushottam imploringly to stop the The Urdu poet Iqbal exclaims: the first assault itself his horses were was killed. pleasures and fulfilment should be within the battle. Purushottam true to our Bharatiya Yunan-o-Misra-Ruma sab mit gaye jahan se tradition did not kill Alexander who He fell down heavily wounded on the ground. bounds of dharma. Ab tak magar hai baqi namo-nisan hamara surrendered on the battle-field. After that both His soldiers rushed in to rescue him and wafted For the benefit of the common man who might Kuchh bat hai ki hasti mitati nahin hamari of them signed a treaty. After that treaty, him away to a safe place. Purushottam freed the territories occupied by find it difficult to comprehend the subtleties of Sadiyon raha hai dusman daur-i-zaman hamara Alexander in the previous wars and annexed Dharma, many great Rishis composed the those territories to his kingdom. Careful Concealing of the Facts and Dharma Shastras which simplify the practice of The poet says that whereas the ancient Events of the War Dharma in our everyday life and provide us civilizations of Greece, Egypt and Rome have all Contrary to what happened in history Arrian with a code of conduct. Well-known amongst disappeared from this world, there is writes, “Alexander first asked the king of It was W.W.Tarn who distorted the fateful them is the much maligned Manu dharma 'something' in our civilization which has Takshasila (Taxila is Greek) to negotiate the events of the war. Though he wrote that shastra which has been poorly understood and withstood these onslaughts. terms of treaty with Purushottam. Alexander was victorious, had to agree to distorted by modern scholarship blinkered by Purushottam wanted to kill this traitor but Alexander's losses in the battle of Jhelum. His the poison of narrow ideologies like feminism It is this adherence to Dharma which has somehow he escaped”. losses in the war were carefully concealed. But and communism. preserved our civilizational identity. Dharmo there was a conclusive proof of the desperate It is because of this immense emphasis placed Rakshiti Rakshitaha. The one who protects Justin writes about the initial stages of the nature of the war—particularly of the battle of on values of Dharma, that the average citizen of Dharma shall in turn be protected. battle, “As the battle began Purushottam the elephants—the stampede that occurred India continues to be a law abiding citizen. In ordered his soldiers to attack the Greeks. Later when the elephants crushed the skulls of the Yuva bharati - 31 - December 2010 Yuva bharati - 32 - December 2010 In the Ramayana, Lord Rama is described as fact, the contrast is striking – the crime rate in Dharma personified (Ramo Vigrahavan urban India is always significantly higher than Dharmaha). The trials and tribulations of Lord in rural India. The English educated elite who Rama and his impeccable character and have lost their dharmic moorings are more conduct even the midst of the most severe vulnerable to corruption and other unethical crises, continues to inspire generation after pitfalls than the so-called illiterate people who A l e x a n d e r – T h e In v a d e r generation of dharma loving Indians. are nonetheless wiser and more mature in In the Mahabharata, Lord Krishna shows the practical life. The noted columnist Shri Chapter II way through his brilliant exposition and Gurumurthy often points out how few police practice of Dharma in difficult situations. Lord stations there are in rural India compared to The Real History of What H appened Krishna's exploits constitute the most urban India. The average Indian citizen is law magnificent treatise on Dharma which he later abiding not merely out of the fear of the law or in the B attle of Jhelum imparts to Arjuna in the form of the Bhagavad the police. In fact, often we protect our dharmic Gita. values despite them! He exhorts Arjuna to perform his dharma as a Take for example, the small village called kshatriya and not to turn away from the Ettimadai in Coimbatore where I have been battlefield out of misplaced compassion for his living for the past seven years. I am yet to hear of adharmic Kaurava brothers. He instructs cases of murder, rape, extortion or kidnappings Arjuna that living according to one's swadharma here. Just 20 km away, in the heart of the city, the is conducive to well-being in every way and ruckus of modern life and the evils accompany n the 'Battle of Jhelum' a large majority of Purushottam asked the Greek soldiers to let blindly following another's dharma is ridden the new lifestyle, become glaring in contrast. Alexander's cavalry was killed. Alexander their leader fight him alone and avoid lot of with fear. In yet another verse, he proclaims, “I realized that if he continued fighting, he It is this understanding and practice of Dharma I bloodshed. Alexander did not agree to this am that Kama which is not against Dharma”, would be completely routed and ruined. He that has made our culture Sanatana (timeless). proposal and attacked Purushottam's army. In meaning that the pursuit of happiness, requested Purushottam imploringly to stop the The Urdu poet Iqbal exclaims: the first assault itself his horses were was killed. pleasures and fulfilment should be within the battle. Purushottam true to our Bharatiya Yunan-o-Misra-Ruma sab mit gaye jahan se tradition did not kill Alexander who He fell down heavily wounded on the ground. bounds of dharma. Ab tak magar hai baqi namo-nisan hamara surrendered on the battle-field. After that both His soldiers rushed in to rescue him and wafted For the benefit of the common man who might Kuchh bat hai ki hasti mitati nahin hamari of them signed a treaty. After that treaty, him away to a safe place. Purushottam freed the territories occupied by find it difficult to comprehend the subtleties of Sadiyon raha hai dusman daur-i-zaman hamara Alexander in the previous wars and annexed Dharma, many great Rishis composed the those territories to his kingdom. Careful Concealing of the Facts and Dharma Shastras which simplify the practice of The poet says that whereas the ancient Events of the War Dharma in our everyday life and provide us civilizations of Greece, Egypt and Rome have all Contrary to what happened in history Arrian with a code of conduct. Well-known amongst disappeared from this world, there is writes, “Alexander first asked the king of It was W.W.Tarn who distorted the fateful them is the much maligned Manu dharma 'something' in our civilization which has Takshasila (Taxila is Greek) to negotiate the events of the war. Though he wrote that shastra which has been poorly understood and withstood these onslaughts. terms of treaty with Purushottam. Alexander was victorious, had to agree to distorted by modern scholarship blinkered by Purushottam wanted to kill this traitor but Alexander's losses in the battle of Jhelum. His the poison of narrow ideologies like feminism It is this adherence to Dharma which has somehow he escaped”. losses in the war were carefully concealed. But and communism. preserved our civilizational identity. Dharmo there was a conclusive proof of the desperate It is because of this immense emphasis placed Rakshiti Rakshitaha. The one who protects Justin writes about the initial stages of the nature of the war—particularly of the battle of on values of Dharma, that the average citizen of Dharma shall in turn be protected. battle, “As the battle began Purushottam the elephants—the stampede that occurred India continues to be a law abiding citizen. In ordered his soldiers to attack the Greeks. Later when the elephants crushed the skulls of the Yuva bharati - 31 - December 2010 Yuva bharati - 32 - December 2010 Greek soldiers fleeing in fear terrified by the b) Alexander pursued Purushottam's World conqueror leading forces on the world it has ever been a reality, that charging elephants. The psychological effects elephant, his horse died and he fell foot! A real historical tragedy the victor 'a conqueror of the world' has of this was evident on the minds of General down on the ground. He was seriously enacted on the world stage! engaged himself in fierce battle to let especially that of Seleucus who ceded a whole wounded, his General Nicaea died. 2. Whatever territories he had gained the kingdoms and lands acquired by province to obtain war elephants as a special Alexander did not come alone, he led so far had to be added to the such battles to be annexed by the wing of the army. his cavalry attacking the elephants of kingdom of Purushottam. Soldiers conquered and humbled king. Purushottam. Most of them were of Greek forces suffered and died in Alexander's horse 'Bucephala' died in this seriously wounded and in disarray. hundreds. Alexander fought It is, hence, evident that Alexander decisively Jhelum battle. And Nicaea, Alexander's That his cavalry was trounced is battles in the end like a defeated defeated in the battle of Jhelum (Hydasped) General and right-hand man and his constant confirmed by his late campaigns as a general. In Sangala battle, near had to agree for such a term while accepting the companion too died in this battle. To reverse subsidiary ally of Purushottam. Amritsar, Alexander lost hundreds treaty of subsidiary alliance. historical facts a coin was struck (minted) to c) Purushottam “wounded, rode leisurely of soldiers and 1200 were injured commemorate the battle showing Alexander on his huge elephant”—a strange seriously. Alexander lost The story that Purushottam, brought before pursuing Purushottam's elephant whereas the statement indeed. No king or General everything in this war and all the Alexander, was asked 'what kind of treatment reverse was the historical fact. The avowed defeated and pursued by the victors gains went to Purushottam. he wished for, replied as a king should have, aim of all these biased and partisan writers was moves “leisurely” and then, how and to 3. Abhisaresh—King of Rajouri and etc.' should be read in reverse form. Alexander to use every form of resource material to falsify whom he surrendered? Bhimbas did not come to meet replied so when he was brought before and distort historical facts availing every Alexander in spite of his severe Purushottam and when Purushottam asked possible fraudulent method to make it look like Surrendered because Alexander, who was threats; on the contrary, Alexander how he should be treated. This is a an historical truth and to justify it even on seriously injured “appealed” to Purushottam to had to accept all his excuses and monumental example of how a historical fact fragile grounds. And again continuing the lie surrender and he surrendered to his Hindu old recognized him as king in his can be distorted, perverted, fabricated and he writes: “Purushottam who had fought to the friend “Meroes”. Even a sentimental kingdom. Abhisaresh was not a falsified and what happened was a reversal of last and was wounded, rode leisurely off his melodrama by a poor amateur dramatist would powerful king. He realized that role exactly the opposite of what has been huge elephant”. And then he surrendered to realize that it is not at all convincing. Alexander, after the Jhelum battle written in the history text-books. Alexander Alexander etc. was reduced to be bound by a had meted out cruel treatment to his earlier Alexander was defeated, his army, particularly s u b s i d i a r y a l l i a n c e w i t h enemies. Basus of Bactria fought with Arrian says, 'he (Purushottam surrendered his cavalry, the mainstay of his strength was Purushottam, the victor in that Alexander to defend his people's freedom. himself to a friend by name Meroes, an old trounced and he had to seek for treaty and he war. Arrian states 'when Basus was brought before friend of his, who has been sent by had to agree for a treaty almost to take down of 4. Alexander and Greek soldiers were Alexander as a prisoner, Alexander said his Alexander… and Alexander 'appealed to him subsidiary alliance is illustrated by four facts. taking on Sangala and Malli servants to whip him and then cut his nose and (Purushottam) not to sacrifice his life in vain'. campaigns at the battle-fields, but ears. He then killed him. Many Persian The Fifth Battle of Sangala and Malli the soldiers of Purushottam as if as generals were brutally killed then by him. The All these distorted versions reveal that per terms, formed the garrison at fate of Purushottam would have been no Alexander was decisively defeated and his 1. His two military campaigns—the the rear, instead of the Greeks. different had Alexander won. It was cavalry, the mainstay of his army was routed. Sangala and Malli—show his cavalry Purushottam has appropriated Purushottam following Bharatiya tradition of For, force reduced to a minimal position. In whatever Alexander could have ethics, agreed to have treaty instead of a) Alexander's losses in the battle-field Sangala battle he used cavalry in a gained and that could not be done beheading Alexander. were carefully concealed. much reduced rate and in Malli—his without having terms accorded in By whom? last desperate campaign ruining him the treaty. The above five points stand vindicated by the By the Greek writers. totally—he could not press and bring 5. It is quite illogical, and nowhere in following observation pursuing the narrations Later writers stepped into their shoes. the cavalry to the war-front at all and he of Curtius and Arrian. himself had to lead the forces on foot! (to be continued) Yuva bharati - 33 - December 2010 Yuva bharati - 34 - December 2010 Greek soldiers fleeing in fear terrified by the b) Alexander pursued Purushottam's World conqueror leading forces on the world it has ever been a reality, that charging elephants. The psychological effects elephant, his horse died and he fell foot! A real historical tragedy the victor 'a conqueror of the world' has of this was evident on the minds of General down on the ground. He was seriously enacted on the world stage! engaged himself in fierce battle to let especially that of Seleucus who ceded a whole wounded, his General Nicaea died. 2. Whatever territories he had gained the kingdoms and lands acquired by province to obtain war elephants as a special Alexander did not come alone, he led so far had to be added to the such battles to be annexed by the wing of the army. his cavalry attacking the elephants of kingdom of Purushottam. Soldiers conquered and humbled king. Purushottam. Most of them were of Greek forces suffered and died in Alexander's horse 'Bucephala' died in this seriously wounded and in disarray. hundreds. Alexander fought It is, hence, evident that Alexander decisively Jhelum battle. And Nicaea, Alexander's That his cavalry was trounced is battles in the end like a defeated defeated in the battle of Jhelum (Hydasped) General and right-hand man and his constant confirmed by his late campaigns as a general. In Sangala battle, near had to agree for such a term while accepting the companion too died in this battle. To reverse subsidiary ally of Purushottam. Amritsar, Alexander lost hundreds treaty of subsidiary alliance. historical facts a coin was struck (minted) to c) Purushottam “wounded, rode leisurely of soldiers and 1200 were injured commemorate the battle showing Alexander on his huge elephant”—a strange seriously. Alexander lost The story that Purushottam, brought before pursuing Purushottam's elephant whereas the statement indeed. No king or General everything in this war and all the Alexander, was asked 'what kind of treatment reverse was the historical fact. The avowed defeated and pursued by the victors gains went to Purushottam. he wished for, replied as a king should have, aim of all these biased and partisan writers was moves “leisurely” and then, how and to 3. Abhisaresh—King of Rajouri and etc.' should be read in reverse form. Alexander to use every form of resource material to falsify whom he surrendered? Bhimbas did not come to meet replied so when he was brought before and distort historical facts availing every Alexander in spite of his severe Purushottam and when Purushottam asked possible fraudulent method to make it look like Surrendered because Alexander, who was threats; on the contrary, Alexander how he should be treated. This is a an historical truth and to justify it even on seriously injured “appealed” to Purushottam to had to accept all his excuses and monumental example of how a historical fact fragile grounds. And again continuing the lie surrender and he surrendered to his Hindu old recognized him as king in his can be distorted, perverted, fabricated and he writes: “Purushottam who had fought to the friend “Meroes”. Even a sentimental kingdom. Abhisaresh was not a falsified and what happened was a reversal of last and was wounded, rode leisurely off his melodrama by a poor amateur dramatist would powerful king. He realized that role exactly the opposite of what has been huge elephant”. And then he surrendered to realize that it is not at all convincing. Alexander, after the Jhelum battle written in the history text-books. Alexander Alexander etc. was reduced to be bound by a had meted out cruel treatment to his earlier Alexander was defeated, his army, particularly s u b s i d i a r y a l l i a n c e w i t h enemies. Basus of Bactria fought with Arrian says, 'he (Purushottam surrendered his cavalry, the mainstay of his strength was Purushottam, the victor in that Alexander to defend his people's freedom. himself to a friend by name Meroes, an old trounced and he had to seek for treaty and he war. Arrian states 'when Basus was brought before friend of his, who has been sent by had to agree for a treaty almost to take down of 4. Alexander and Greek soldiers were Alexander as a prisoner, Alexander said his Alexander… and Alexander 'appealed to him subsidiary alliance is illustrated by four facts. taking on Sangala and Malli servants to whip him and then cut his nose and (Purushottam) not to sacrifice his life in vain'. campaigns at the battle-fields, but ears. He then killed him. Many Persian The Fifth Battle of Sangala and Malli the soldiers of Purushottam as if as generals were brutally killed then by him. The All these distorted versions reveal that per terms, formed the garrison at fate of Purushottam would have been no Alexander was decisively defeated and his 1. His two military campaigns—the the rear, instead of the Greeks. different had Alexander won. It was cavalry, the mainstay of his army was routed. Sangala and Malli—show his cavalry Purushottam has appropriated Purushottam following Bharatiya tradition of For, force reduced to a minimal position. In whatever Alexander could have ethics, agreed to have treaty instead of a) Alexander's losses in the battle-field Sangala battle he used cavalry in a gained and that could not be done beheading Alexander. were carefully concealed. much reduced rate and in Malli—his without having terms accorded in By whom? last desperate campaign ruining him the treaty. The above five points stand vindicated by the By the Greek writers. totally—he could not press and bring 5. It is quite illogical, and nowhere in following observation pursuing the narrations Later writers stepped into their shoes. the cavalry to the war-front at all and he of Curtius and Arrian. himself had to lead the forces on foot! (to be continued) Yuva bharati - 33 - December 2010 Yuva bharati - 34 - December 2010 Yuva bharati - 35 - December 2010 Yuva bharati - 36 - December 2010 Yuva bharati - 35 - December 2010 Yuva bharati - 36 - December 2010 It was after such a watershed event and the name of that which was strongest and Sister Nivedita – Who G ave following Swamiji's ascent in the Western finest, and was not in any way dependent on firmament as a guiding star of the Spirit that the the meaner elements in man.7 dynamic teacher and seeker Margaret Noble H er All to India-2 The first reactions, however, to what the Swami (Sister Nivedita) met the 'Hindu Yogi' one cold was saying was defiant and accusatory; 'It was November afternoon in a London West-end not new8 was what the group said while taking Inbetween the Coming and Going! drawing room in 1895. A meeting that would Anirban Ganguly leave after the session. But the one whom the not only redirect Margaret's life but would also words were meant to deeply move towards the announce a new direction to Swamiji's work for goal had already begun to stir. Margaret, India. pondering as ever on the Swami's exposition India's religious-cultural life.1 Swamiji's Towards the end of his life, Swamiji once began to feel 'that it was not only ungenerous, ascending the stage at the world gathering at referred to 'three tremendous upheavals in his [but] it was also unjust, to dismiss the Chicago mitigated the 'weight of the religious whole life' the first brought him to his Master …message of a new mind and strange culture.' assault from Europe' and massively Sri Ramakrishna, 'the second, sent him to the Margaret realised that she had never before contributed to the movement for the revival of U.S.A., and the third, the last and greatest of all, faced or heard a 'thinker [like Swamiji] who in 6 Hinduism by re-establishing it as an 'evolving, was his work in India after his return. It was in one short hour had been able to express all that a secure, triumphant and self-assertive power.2 this 'last and greatest of all [upheavals]' his [she] had hitherto regarded as highest and 9 These happened because Swamiji spoke 'not in work in India that Margaret was to throw best. But her continuous quest up till now had a tone of submission and apology but with a herself body and soul. She was to emerge as one also gradually awakened in Margaret a spirit of refreshing boldness and confidence which were of its founding pillars. The initial meeting then scepticism' which however displayed no trace unknown of India's spokesmen.3 The result was was a period of inner assessment, the Master of negation but which perhaps constantly 'spectacular.' Sister Nivedita, easily one of the displaying the deeper plan and the seeker's pushed her towards trying to discover the 10 foremost bh!syak!ra of Swamiji's thoughts and soul gradually warming up to it and deeper Truth underlying a stated vision. In the actions strikingly summed up the result of his responding. Recalling this meeting in 1895, a interactions she was one of those who actively address, when she wrote, 'Of the Swami's decade later, Sister Nivedita could still see engaged Swamiji, asking him precise 11 address before the Parliament of Religions, it herself retaining the essence of the divinely philosophical questions and stating positions. may be said that when he began to speak it was imposing spiritual, mental and physical Swamiji, the Master, the all-seeing Teacher, of the “religious ideas of the Hindus”, but when presence of her Master. This first encounter had allowed and encouraged these leaps of the he ended, Hinduism had been created.4 given her enough to remember and ponder. mind – in effect reflecting the responses of the Undertaking a historical review of Swamiji's Like the sculptor sculpting at first in the inner soul to his words. The Eastern religious life the celebrated nationalist historian sight the image to be manifested later in traditions had no place for hierarchy ordained he appearance of Swami Vivekananda R.C.Majumdar felt the event to be 'godsend not physical form, Margaret too spend the interval dicta and bulls, the whole process of self- at the Parliament of Religions flamingly only to his [Swami Vivekananda's] country but between the first and second meetings in discovery, of realisation and seeking within it Testablished the fact that the 'spiritual to the world at large.5 It was a decisive moment absorbing and giving inner shape to the 'Yogi's' was dialogic, it was argumentative in the real ideas' for which India stood was to be no longer in the history of the personality who worked it uttered words and professed vision. She sense of the term. And Swamiji, integrally a defensive stance but one that would out, in the history of the nation and civilisation described the essence of all that she absorbed representing that tradition, welcomed the aggressively invade the 'materialised mentality that produced him and of course, in the history and remembered from those first encounters engaging audience and in it especially of the Occident' wrote Sri Aurobindo while of mankind which henceforth took a new turn thus, '…first, the breadth of his religious Margaret. 'Let none regret', he once exclaimed evaluating the event's contribution to the in the defining of civilisational relations and culture; second, the great intellectual newness referring to this scepticism of Margaret's, 'that revival, preservation and consolidation of exchanges as in the realm of the mind and spirit. and interest of thought he had brought to us; they were difficult to convince! I fought my and thirdly, the fact that his call was sounded in Master for six long years, with the result that I Yuva bharati - 37 - December 2010 Yuva bharati - 38 - December 2010 It was after such a watershed event and the name of that which was strongest and Sister Nivedita – Who G ave following Swamiji's ascent in the Western finest, and was not in any way dependent on firmament as a guiding star of the Spirit that the the meaner elements in man.7 dynamic teacher and seeker Margaret Noble H er All to India-2 The first reactions, however, to what the Swami (Sister Nivedita) met the 'Hindu Yogi' one cold was saying was defiant and accusatory; 'It was November afternoon in a London West-end not new8 was what the group said while taking Inbetween the Coming and Going! drawing room in 1895. A meeting that would Anirban Ganguly leave after the session. But the one whom the not only redirect Margaret's life but would also words were meant to deeply move towards the announce a new direction to Swamiji's work for goal had already begun to stir. Margaret, India. pondering as ever on the Swami's exposition India's religious-cultural life.1 Swamiji's Towards the end of his life, Swamiji once began to feel 'that it was not only ungenerous, ascending the stage at the world gathering at referred to 'three tremendous upheavals in his [but] it was also unjust, to dismiss the Chicago mitigated the 'weight of the religious whole life' the first brought him to his Master …message of a new mind and strange culture.' assault from Europe' and massively Sri Ramakrishna, 'the second, sent him to the Margaret realised that she had never before contributed to the movement for the revival of U.S.A., and the third, the last and greatest of all, faced or heard a 'thinker [like Swamiji] who in 6 Hinduism by re-establishing it as an 'evolving, was his work in India after his return. It was in one short hour had been able to express all that a secure, triumphant and self-assertive power.2 this 'last and greatest of all [upheavals]' his [she] had hitherto regarded as highest and 9 These happened because Swamiji spoke 'not in work in India that Margaret was to throw best. But her continuous quest up till now had a tone of submission and apology but with a herself body and soul. She was to emerge as one also gradually awakened in Margaret a spirit of refreshing boldness and confidence which were of its founding pillars. The initial meeting then scepticism' which however displayed no trace unknown of India's spokesmen.3 The result was was a period of inner assessment, the Master of negation but which perhaps constantly 'spectacular.' Sister Nivedita, easily one of the displaying the deeper plan and the seeker's pushed her towards trying to discover the 10 foremost bh!syak!ra of Swamiji's thoughts and soul gradually warming up to it and deeper Truth underlying a stated vision. In the actions strikingly summed up the result of his responding. Recalling this meeting in 1895, a interactions she was one of those who actively address, when she wrote, 'Of the Swami's decade later, Sister Nivedita could still see engaged Swamiji, asking him precise 11 address before the Parliament of Religions, it herself retaining the essence of the divinely philosophical questions and stating positions. may be said that when he began to speak it was imposing spiritual, mental and physical Swamiji, the Master, the all-seeing Teacher, of the “religious ideas of the Hindus”, but when presence of her Master. This first encounter had allowed and encouraged these leaps of the he ended, Hinduism had been created.4 given her enough to remember and ponder. mind – in effect reflecting the responses of the Undertaking a historical review of Swamiji's Like the sculptor sculpting at first in the inner soul to his words. The Eastern religious life the celebrated nationalist historian sight the image to be manifested later in traditions had no place for hierarchy ordained he appearance of Swami Vivekananda R.C.Majumdar felt the event to be 'godsend not physical form, Margaret too spend the interval dicta and bulls, the whole process of self- at the Parliament of Religions flamingly only to his [Swami Vivekananda's] country but between the first and second meetings in discovery, of realisation and seeking within it Testablished the fact that the 'spiritual to the world at large.5 It was a decisive moment absorbing and giving inner shape to the 'Yogi's' was dialogic, it was argumentative in the real ideas' for which India stood was to be no longer in the history of the personality who worked it uttered words and professed vision. She sense of the term. And Swamiji, integrally a defensive stance but one that would out, in the history of the nation and civilisation described the essence of all that she absorbed representing that tradition, welcomed the aggressively invade the 'materialised mentality that produced him and of course, in the history and remembered from those first encounters engaging audience and in it especially of the Occident' wrote Sri Aurobindo while of mankind which henceforth took a new turn thus, '…first, the breadth of his religious Margaret. 'Let none regret', he once exclaimed evaluating the event's contribution to the in the defining of civilisational relations and culture; second, the great intellectual newness referring to this scepticism of Margaret's, 'that revival, preservation and consolidation of exchanges as in the realm of the mind and spirit. and interest of thought he had brought to us; they were difficult to convince! I fought my and thirdly, the fact that his call was sounded in Master for six long years, with the result that I Yuva bharati - 37 - December 2010 Yuva bharati - 38 - December 2010 know every inch of the way! Every inch of the long interview to the influential liberal paper energy, and, above all, perfect obedience – these 2nd ed., 1999). 12 18 Ibid. way!” Margaret too candidly described her the Westminster Gazette Swamiji succinctly are the only traits that lead to individual and 22 Sister Nivedita, The Master as I Saw Him – being attitude towards the Master's teachings and stated his goal, 'I propound a philosophy which national regeneration…' pages from the Life of the Swami Vivekananda, words as she had then heard them, '…I studied can serve as a basis to every possible religious (London: Longmans, Green & Co, 1910). Thus between the coming and the going – his teaching sufficiently to become convinced system in the world, and my attitude towards Ibid. Swamiji's trip to London in 1895 and again in Ibid. of its coherence, but never till I had had all of them is one of extreme sympathy – my 1896 – Margaret perhaps prepared herself just Lizelle Reymond, The Dedicated – A Biography experiences that authenticated them , did I teaching is antagonistic towards none. I direct along these lines, developing 'boundless of Sister Nivedita, (New York: The John Day inwardly cast in my lot with the final my attention to the individual, to make him Company, 1953). 13 courage', 'tremendous energy' and 'perfect justification of the things he came to say. strong, to teach him that he himself is divine, Ibid. obedience' traits that would enable her one day The Master as I Saw Him, op.cit. Above all Margaret was deeply impressed by and I call upon men to make themselves to plunge in the task of regeneration of a Ibid. the 'personality of the speaker' [because] he conscious of this divinity within.' 19 'That is Pravrajika Atmaprana, Sister Nivedita of country and a people that she was to unite with. 'spoke with a sense of conviction born of really the ideal – conscious or unconscious – of Ramakrishna-Vivekananda, (Kolkata: Sister th 20 Nivedita Girls' School, 6 ed., 2007). realisation which even an unbeliever could not every religion.' 14 The Life of Swami Vivekananda by His Eastern deny.' References and Western Disciples, Vol.2 (Kolkata: Advaita This then was the effect of Swamiji's first visit to Ashrama, 5th imp., 2008). Swamiji's work in London was picking up; his London, this is what Margaret witnessed, and Sri Aurobindo, The Renaissance in India and Ibid. words had begun stirring the depths of a cross- by the time Swamiji's first visit to city came to an Other Essays on Indian Culture, (Pondicherry: Sri Ibid. Aurobindo Ashram, 2nd imp, 2002) section. By mid November he wrote to a end, Margaret was ready to address him as A London based liberal newspaper published Ibid. between 1893 and 1928. disciple in Madras that his work in England 'Master' and having recognised the 'heroic fibre Atindra Nath Bose, Swami Vivekananda in The Life of Swami Vivekananda by His Eastern '[was] really splendid' and that 'Bands and of the man' she inwardly desired to make herself Studies in the Bengal Renaissance (Kolkata: rd and Western Disciples, op.cit. bands come and I have no room for so many, so 'the servant of his love for his own people.' It National Council of Education, Bengal, 3 revised Marie Louise Burke, Swami Vivekananda in the 15 21 ed., 2002). West – New Discoveries – The World Teacher, they squat on the floor, ladies and all.' This was, as she said, her obeisance to his character. st Sister Nivedita's Introduction to the 1 Volume of Vol.3 (Kolkata: Advaita Ashrama, 2nd reprint, was corroborated by a correspondent of a daily The love for his own people had always moved Swami Vivekananda's Complete Works (Kolkata: th 2000). journal who attended the lectures of Swamiji, ' Swamiji and generated a perpetual restlessness Advaita Ashrama, 27 imp, 2009). The Master as I Saw Him, op.cit. it is indeed a rare sight', he recorded, ' to see in his being. The extent of his love for his people R.C.Majumdar, Swami Vivekananda – A Letters of Swami Vivekananda, (Kolkata: Advaita Historical Review, (Kolkata: Advaita Ashrama, th some of the most fashionable ladies in London and the amount of thought and energy he Ashrama, 16 imp. 2007). seated on the floor cross-legged…for want of expended in trying to organise his work for their chairs, listening with all the Bhakti of an Indian uplift also made Swamiji sear their collective 16 chela [disciple] towards his guru.' Amidst the faults and national shortcomings. Sitting in far- adulation and acceptance the fire-words off London the seat of the empire, his mind "The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization." ~ remained intact, the representative of a raced on the work to be done and the obstacles Rishi Aurobindo physically conquered race was unshackling its to be overcome collectively for its effectivity. In a power of thought and vision, the London Daily letter dated November 13th 1895 he tellingly "The idea that man is like unto an inverted tree seems to have been current in by gone Chronicle glimpsing some of that fire wrote of observed, 'It is not at all in our nature to do a ages. The link with Vedic conceptions is provided by Plato in his Timaeus in which it 'Vivekananda the popular Hindu monk' work conjointly. It is to this that our miserable states..." behold we are not an earthly but a heavenly plant." ~ Carl Jung denouncing 'our commercial prosperity, our condition is due. He who knows how to obey "In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of bloody wars, and our religious intolerance, knows how to command. Learn obedience first. the Bhagavad-Gita, in comparison with which our modern world and its literature [and] declaring that at such a price the mild Among these Western nations, with such a high seems puny and trivial." ~ Henry David Thoreau Hindu would have none of our vaunted spirit of independence, the spirit of obedience is "The marvel of the Bhagavad-Gita is its truly beautiful revelation of lifes wisdom 17 civilisation.' Margaret as Sister Nivedita later equally strong. We are all of us self-important – which enables philosophy to blossom into religion." ~ Herman Hesse was to display just such a fire in her defence of which never produces any work. Great India's people, civilisation and religion. In a enterprise, boundless courage, tremendous Yuva bharati - 39 - December 2010 Yuva bharati - 40 - December 2010 know every inch of the way! Every inch of the long interview to the influential liberal paper energy, and, above all, perfect obedience – these 2nd ed., 1999). 12 18 Ibid. way!” Margaret too candidly described her the Westminster Gazette Swamiji succinctly are the only traits that lead to individual and 22 Sister Nivedita, The Master as I Saw Him – being attitude towards the Master's teachings and stated his goal, 'I propound a philosophy which national regeneration…' pages from the Life of the Swami Vivekananda, words as she had then heard them, '…I studied can serve as a basis to every possible religious (London: Longmans, Green & Co, 1910). Thus between the coming and the going – his teaching sufficiently to become convinced system in the world, and my attitude towards Ibid. Swamiji's trip to London in 1895 and again in Ibid. of its coherence, but never till I had had all of them is one of extreme sympathy – my 1896 – Margaret perhaps prepared herself just Lizelle Reymond, The Dedicated – A Biography experiences that authenticated them , did I teaching is antagonistic towards none. I direct along these lines, developing 'boundless of Sister Nivedita, (New York: The John Day inwardly cast in my lot with the final my attention to the individual, to make him Company, 1953). 13 courage', 'tremendous energy' and 'perfect justification of the things he came to say. strong, to teach him that he himself is divine, Ibid. obedience' traits that would enable her one day The Master as I Saw Him, op.cit. Above all Margaret was deeply impressed by and I call upon men to make themselves to plunge in the task of regeneration of a Ibid. the 'personality of the speaker' [because] he conscious of this divinity within.' 19 'That is Pravrajika Atmaprana, Sister Nivedita of country and a people that she was to unite with. 'spoke with a sense of conviction born of really the ideal – conscious or unconscious – of Ramakrishna-Vivekananda, (Kolkata: Sister th 20 Nivedita Girls' School, 6 ed., 2007). realisation which even an unbeliever could not every religion.' 14 The Life of Swami Vivekananda by His Eastern deny.' References and Western Disciples, Vol.2 (Kolkata: Advaita This then was the effect of Swamiji's first visit to Ashrama, 5th imp., 2008). Swamiji's work in London was picking up; his London, this is what Margaret witnessed, and Sri Aurobindo, The Renaissance in India and Ibid. words had begun stirring the depths of a cross- by the time Swamiji's first visit to city came to an Other Essays on Indian Culture, (Pondicherry: Sri Ibid. Aurobindo Ashram, 2nd imp, 2002) section. By mid November he wrote to a end, Margaret was ready to address him as A London based liberal newspaper published Ibid. between 1893 and 1928. disciple in Madras that his work in England 'Master' and having recognised the 'heroic fibre Atindra Nath Bose, Swami Vivekananda in The Life of Swami Vivekananda by His Eastern '[was] really splendid' and that 'Bands and of the man' she inwardly desired to make herself Studies in the Bengal Renaissance (Kolkata: rd and Western Disciples, op.cit. bands come and I have no room for so many, so 'the servant of his love for his own people.' It National Council of Education, Bengal, 3 revised Marie Louise Burke, Swami Vivekananda in the 15 21 ed., 2002). West – New Discoveries – The World Teacher, they squat on the floor, ladies and all.' This was, as she said, her obeisance to his character. st Sister Nivedita's Introduction to the 1 Volume of Vol.3 (Kolkata: Advaita Ashrama, 2nd reprint, was corroborated by a correspondent of a daily The love for his own people had always moved Swami Vivekananda's Complete Works (Kolkata: th 2000). journal who attended the lectures of Swamiji, ' Swamiji and generated a perpetual restlessness Advaita Ashrama, 27 imp, 2009). The Master as I Saw Him, op.cit. it is indeed a rare sight', he recorded, ' to see in his being. The extent of his love for his people R.C.Majumdar, Swami Vivekananda – A Letters of Swami Vivekananda, (Kolkata: Advaita Historical Review, (Kolkata: Advaita Ashrama, th some of the most fashionable ladies in London and the amount of thought and energy he Ashrama, 16 imp. 2007). seated on the floor cross-legged…for want of expended in trying to organise his work for their chairs, listening with all the Bhakti of an Indian uplift also made Swamiji sear their collective 16 chela [disciple] towards his guru.' Amidst the faults and national shortcomings. Sitting in far- adulation and acceptance the fire-words off London the seat of the empire, his mind "The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization." ~ remained intact, the representative of a raced on the work to be done and the obstacles Rishi Aurobindo physically conquered race was unshackling its to be overcome collectively for its effectivity. In a power of thought and vision, the London Daily letter dated November 13th 1895 he tellingly "The idea that man is like unto an inverted tree seems to have been current in by gone Chronicle glimpsing some of that fire wrote of observed, 'It is not at all in our nature to do a ages. The link with Vedic conceptions is provided by Plato in his Timaeus in which it 'Vivekananda the popular Hindu monk' work conjointly. It is to this that our miserable states..." behold we are not an earthly but a heavenly plant." ~ Carl Jung denouncing 'our commercial prosperity, our condition is due. He who knows how to obey "In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of bloody wars, and our religious intolerance, knows how to command. Learn obedience first. the Bhagavad-Gita, in comparison with which our modern world and its literature [and] declaring that at such a price the mild Among these Western nations, with such a high seems puny and trivial." ~ Henry David Thoreau Hindu would have none of our vaunted spirit of independence, the spirit of obedience is "The marvel of the Bhagavad-Gita is its truly beautiful revelation of lifes wisdom 17 civilisation.' Margaret as Sister Nivedita later equally strong. We are all of us self-important – which enables philosophy to blossom into religion." ~ Herman Hesse was to display just such a fire in her defence of which never produces any work. Great India's people, civilisation and religion. In a enterprise, boundless courage, tremendous Yuva bharati - 39 - December 2010 Yuva bharati - 40 - December 2010 Yuva bharati - 41 - December 2010 Yuva bharati - 42- December 2010 Yuva bharati - 41 - December 2010 Yuva bharati - 42- December 2010 Yuva bharati - 43 - December 2010 Yuva bharati - 44 - December 2010 Yuva bharati - 43 - December 2010 Yuva bharati - 44 - December 2010